should preach otherwise he should bee able to distinguish and accurse it know therefore Pastors and Teachers are as well given by Christ to his Church as Apostles and Evangelists both are his Messengers and these speake no lesse the word of God then the other so farre as they mingle not their own inventions but keep themselues to their commission and instructions delivered to them in the packet of the Scripture How therefore this word is to be received with what reverence and subject obedience judge thy selfe and consider the example of Cornelius see Acts 10. 33. nay even of that Heathen King who rose up from his Throne to receiue a message sent from God but delivered by a subject 3. The Law or word of God is full of sweetnesse and pleasure containing in it whatsoever may giue content or joy to the heart of man This truth evidently appeares in this place seeing delight in it is here required of all those which shall be blessed The experience of Gods Saints and their profession approues it They rejoyce in heart Sweeter then the hony or the hony combe They are the joy of our hearts The words of truth are pleasant words Hence the Church of Christ affirmes the mouth of Christ to be as sweet things And the reason is evident For as nothing is more grievous to the nature of man then darkâ—nesse imprisonment death so nothing more cheerefull then the contrary light liberty and life Now the word of God is the very light of our eyes not onely as the bodily light which is but a medium or meane of seeingâ— but first opening the eye and giving it inward light and then as a meane and outward light revealing other things to us So is it also called the meanes of libertie as well discovering unto us our naturall bondage and slaâ—very and how we are freed by Christ as also bringing us out of the chaines of Satan into the libertie of Gods childâ—en Hence it is called the Law of libertie So Christ is sent to preach libertie to the captiues Certainely the word of God is to the soule of man as the Angell to Peter It findes him in prison bound with divers chaines in a deepe sleepe in a darke Dungeon but it wakes him stirres him vp shakes off his bonds brings him out opens the iron gate and leaues him not till he is come to himselfe and feeles he is delivered by Christ. Nay it is his life by which being dead in sinnes and trespasses by nature he is quickned and raised up not to a corruptible but eternall and glorious life Therefore is it called our life that is the meanes which God hath appointed as well to giue us life as here to continue it therefore compared to seede and foode Looke then as light is a pleasant thing and it is a good thing to the eyes to see the Sunne so much more the soule which hath beene long held in miserable blindnesse and darkenesse cannot but rejoyce in the word which brings him that true light As a man being held in fetters and restraint is in a new world when he enjoyes his libertie so likewise that captiue soule which hath long beene bound and held fast by Satan in those heavie chaines of sinne is wonderfully ravished with the joyfull message of that glorious libertie Or as a man dying and ready to drop into the graue is not a little revived with the promise of a skilfull Physitian assuring him life so the soule that is now drawing neere to the gates of Hell and almost swallowed up in eternall death how is hee refreshed with the glad tydings of Salvation Therefore in all the historie of the Apostles travels and publishing the Gospell we shall ever finde that this word preached fild the Cities houses and hearts of men with rejoycing and gladnesse see Act. 8. 8.39 and 13.48 and 16. 34. And indeed as Corne Wine and such creatures were purposely created by God to strengthen and cheere up the body of man and by his ordinance not of themselues haue this power force to worke to that end to which he ordained them so this food of the soule is that creature appointed by God to fill the soule with gladnes strength to life eternall and therefore shall not misse of this end where God employeth it Even in earthly affaires heavinesse in the heart of man doth bring it downe but a good word reioyceth it how much more true is this of the word of God If that friendly word of Boaz fill'd the heart of Ruth with comfort and joy that being a stranger and having forsaken her friends and Country she found new friends good words and usage in a forraine place how much more must the cordials of that great Comforter in his word cheering our hearts and assuring us that though we haue forgotten our owne people and our fathers house yet of strangers and forreiners we are entred into the household of God and haue found the Lord Iesus so sure and fast a friend to our soules how much more joy and cheerfulnesse will this put into us How doe coole waters refresh a wearie Pilgrime toiled in dust and travaile so is glad newes from a farre Countrey Surely when the soule hath wearied it selfe and found nothing when it is tired in the travaile dust and sweate of the world and hath found all to be vanitie and vexation of spirit how welcome are those waters of life flowing from the Sanctuary how ravishing those glad tydings of pâ—ace sent downe from heaven by the Lord Iesus Christ and brought home to â—his heart by the blessed Spirit in the ministerie of the Gospell which is the power of God to salvation 4. It is not onely the dutie of such who desire happinesse to exercise their senses in the word of God but to doe it with delight that their hearts should stand so affected to the word as to their refreshing and pleasure for here is the feast of fat things which the Lord maketh for all nations and therefore inviteth to come cheerefully unto it being free and costing us nothing and willeth us to delight our soules in fatnesse verily the promise of delighting our selues in the Lord is confined to that dutie of delighting in these duties And indeed this delight being nothing else but that willingnesse of minde pleasing it selfe in this action infinite passages shall we finde in the scripture bending this way and exhorting us to embrace the word with this willing cheerefulnesse Bee swift to heare Be more ready to heare c. And the practise of the Saints is evident to this end as was before proved Reason will further enforce this affection upon us for 1. It is an Ordinance of God purposely set out by him for this end even to solace the heart and fill it with true joy and comfort as was before shewed and hence is it
may be some also will object that other more learned and every way more sufficient haue already laboured in this Vineyard and set forth their workes on this Psalme I willingly confesse it yet I know not any more but one even that eloquent Apollos powerfull and mightie in the word and am certaine that learned and religious men will not disdaine that when hee from this living fountaine hath filled his silver Cisterne I should also with my earthly pitcher draw and poure out some of the same water of life unto the sheepe of my Master Now most worthy Patrone I haue beene bold to entitle you and your worthy Lady to this labour not onely in remembrance of your much loue and my long courteous entertainment in your house such as I never saw any Gentleman giue unto their Minister or that first I initiated my weake Ministerie in your Familie and Hamlet but especially because I acknowledge my selfe and whatsoever is mine Yours in the Lord Iesus Christ To whose grace and fulnes of it he shall ever commend you and all yours who thirsts and longs for your soule PHINEES FLETCHER To my deere Parishioners of HILGAY in NORFOLKE CHristian Brethren my conscience and he thaâ— is greater then the conscience beares me witnes that I never spared any paines for your profit either publike or private but by prayer for you and preaching to you haue laboured with all nay aboue my strength to bring you to that true knowledge of God and our Lord Iesus Christ and settle you in his grace What is wrought in every ones heart God onely knowes But blessed be his name for ever some fruit the Lord of the Harvest hath made me see springing some even ripening which hath encouraged me to publish this little worke not onely that other Christians if it please the Lord may receiue some helpe but especially that you of this flocke whom God hath called may be further builded in your most holy faith and others who haue yet resisted may either be recalled and brought home or else being convinced haue a testimonie witnessing to their faces their rebellion and justifying their condemnaâ—ion both here and in the day of the Lord. Neither haue I beene disheartned by the opposition of some instruments of Satan but accounting their malicious and causelesse quarrelling the second marke of Gods effectuall working by my infirmitie I haue with more heart and cheerefulnesse laboured in the worke of God Now my Brethren and dearely beloved in the Lord Iesus Christ I beâ—eech you in the Lord remember and well consider your holy calling You professe your selues Christians even the followers of Christ and you haue and may here againe evidently discerne the Lord by his Spirit shewing you the old and good way and leading you in it by footing of this excellent Prophet Now manifest your selues to be as your are and will be called be Christians follow the voice of the Lord in his word follow his followers and set your feete into the path of life Will you walke in the counsell of the ungodly stand in the way of sinners sit downe in the seat of scorners Will you sweare curse lie slander will you drinke roare will you speake wantonly will you with such carelesnesse profane the Sabboth despise God in his saving Ordinances neglect the Lord in your families and then thinke and say We shall be delivered though we doe all these abominatioÌ„s Take heed my Brethren we serue a most gracious but yet a jealous God whose jealousie shall smoke against such despisers to bring all the fearefull curses temporall and eternall threatned in the Law upon such a rebellious miserable creature Deut. 29. 19. 20. To conclude deare Brethren after whom I long in the bowels of Christ the Lord hath set before you life and death blessing and cursing the same Lord giue you an heart to choose life that here waying in grace hereafter you may be filled with glorie Amen LORD IESVS Amen So shall ever pray Your faithfull Pastour Phinees Fletcher ¶ The Preface to every Christian Reader IN all Sciences whether liberall or manuall that Scholler makes the most happy progresse whose Master doth first by instruction lay downe before him the grounds of his Art and then farther opens them by practise and example That guide will best conduct us who not onely points out the way with his finger but beats it with his foote and cheerefully calls us after him This happines our great and onely Doctor affords us in his scriptures who both propounds distinctly the mysteries of our faith in the Gospell and the rule of our manners in the law and with all illustrats both in the plaine tracte beaten by himselfe and his faithfull members whose footsteps of holy faith and conversation printed deepe before us haue made the way much more easie for us that follow It is no small light to us when we see the combate between the Spiâ—it and the flesh doctrinally expressed Gal. 5. 17. But when we behold it acted personally in the Apostle Rom. 7. and view him wrastling with that loathsome and cumbersome enemie even the bodie of death sometime taking sometime giving the foyle crying out for helpe and breaking forth into thankes for his victorie it doth not onely cleare our understanding but powerfully workes on our affections shewes our enemie and kindles us against him first teacheth us that fight we must then instructs us how to fight how to overcome and how to use the conquest Therefore I dare boldly affirme and every good Christians experience will confirme it no portion of scripture yeelds more comfort to a soule struggling with sinne and almost fainting under the burthen of corruption then that duell there managed by the Apostle under the persoÌ„s of all the faithfull And this is the reason why the booke of Psalmes is by all acknowledged the most profitable and usefullâ— because we here behold lively drawne by Gods owne finger not onely the face and hands the outward profession and actions but the very heart of that man who was according to Gods owne heart and so may take there a full view of every limb and be acquainted with every joynt and feature of the new and inward man wee shall there see that heart ever in action continually drawing from that living fountain the word to which it cleaues unseparably the waters of life and having throughly concocted them in the affection returning them againe to every part for growth and practice Sometime we may perceiue him as a Conquerour with that stone which the builders refused casting downe the Goliah which deâ—ies the Israel of God even every high thing which exalst it selfe against the knowledge of God yea with his head in his hand bringing into captivitie every thought to the obedience of Christ sometime againe fainting as in the battell with Ishibenob under the speare of those uncircumcised affections which still border on Gods people and are sworne and restles enemies against
them and aswell by his owne as by this his King of Heralds voyce and by his Sonne the wisest type of Wisedome calls to these wandring wretches Forsake your way yee foolish and you shall liue and walke in the way of vnderstanding Now of this Psalme where our happy estate is excellently described and the way to it plainely poynted out to vs it is fit to consider aswell the Authour as the matter The Authour is either principall or subordinate our head Iesus Christ who by his Spirit indited it and the Prophet David whom he vsed as his Secretary or hand to write it The scope as of all other Scripture is to be a lampe vnto our feete and a light vnto our paths and as the very finger of God to point out the new and dangerous but intising way to misery and the old and safe way which leads to happinesse The method or order is this First our Guide shewes us a farre off a generall confused view of blessednes the end of all our travell then points out the left-hand way which to an unwary eye seemes faire and likely and warnes us to take heed of it which more perfectly he describes by the severall periods of it These are three 1. walking in the counsell of the ungodly 2. standing in the way of sinners 3. sitting in the seate of the scornefull All this in the first verse Secondly he sets out the true way to happines which seemes the farthest about but is the neerest homeâ— and our severall journies in it which are but two first delighting secondly meditating in Gods word which is amplified from the time day and night And this is contained in the second verse Thirdly in the next place he more distinctly and severally discovers this happinesse that so he may winne us to it First by a most familiar and elegant similitude of a tree 1. planted 2. watered 3. fruitfull 4. flourishing then by a part of it namely prosperity This in the 3 verse Fourthly hâ— displayes the woefull estate of those who goe the other way first negatiuely They are not so not blessed not planted not watered not fruitfull not flourishing they prosper not Againe affirmatiuely by a comparison they are as chaffe blowne away with the wind and therefore shall be separated from the wheat and burnt with fire This is deliverâ—d in the 4 and 5 vâ—rses Lastly in the sixt he giues an infallible reason of all he speakes namely the providence of God over-looking and disposing both Now as a Guide who undertakes onely to bring us in the right way to our journies end in our passage will beguile the way with some discourse or name to us the Townes Castles Rivers c. by which we passe So this holy Saint leading us forward entertaines the way with much profitable matter pointing out though obscurely old Babilon and new Ierusalem the false and true Church with their lawes and manners Having thus prepared the way let us now enter upon it and in the first wee 'l obserue the Guide himselfe from whom we gather this proposition The Prophet David and in him the holy Ghost is the Author of this Psalme And that we may profit the more by this Teacher let us consider how he is qualified for this office wise Princes if they cannot make men fit for any place will chuse such as are already made to their hand But the Lords election prepares and enables his servants for any calling in his Church Let us then behold him either in his spirituall or temporall estate First God tooke him the youngest of many brethren from following the sheepe and made him a Shepheard of men King over his onely people the house of Israell and so filled his heart with wisedome valour and other gifts necessary for government that never any Prince joyntly in them all was more or indeed equally renowned He blessed his raigne with many famous victories was with him wheresoever he went cut off all his enemies and made him a great name like the name of the great men which are on the earth Secondly his spirituall estate may be considered either in his publike office as he was a Prophet a man of God none more famous among the Prophets or in his private disposition a man after Gods owne heart propounded as a patterne especially to Princes whence it is that all his successours are either condemned for not following him or commended for treading in his footsteps For confirmation of this Proposition it is evident that the Holy Ghost is the prime Author of the Booke of Psalmes For all Scripture is inspired and holy men spake as they were moved by the holy Ghost Moreover our Saviour reckons the Psalmes with Moses the Prophets as holy Scripture and David by Christ is entituled to this Booke and the Scripture giues evident witnesse of the Spirit speaking by him The Spirit of the Lord spoke by me and his word was in my tongue It will not be vnprofitable to lay downe some reasons or grounds of this action aswell in God the principall as in David the subordinate Author The cause then why God writes and writes in this kinde by songs and why he employes David as his hand are either in himselfe in vs or in this holy Prophâ—t In himselfe his gracious will and wisedome He reveales and conceales these things because it so pleaseth him See also Exod. 33. 13. 17. and Numb 12. 6 7 8. In vs whom he teacheth there are some occasions as 1. our difficulty in learning especially things spirituall 2. our naturall delight in Musicke 3. A certaine aptnesse in numbers to convey to our mindes and settle in our memories these profitablelessons The reasons why he vseth David in this imployment may be 1. the gift of Musicke in which he excelled 2. the sanctifying gifts of Gods Spirit which afforded ditties to his notes and by expressing his holy affections filled others on all oâ—casions to lay open and poure out their hearts to God in prayer In Dauid the cause of writing may be 1. his Faith I beleeved therfore I spake 2. his loue desiring to draw others on to that happinesse which himselfe had found Ioyne these together and we shall find a good ground of this action We are vnapt to learne there is an aptnesse in this kind of teaching to sinke easier and deeper into our mindes God knowes in his wisedome what is best for vs and his loue will effect it therefore having-fitted David with this qualitie of holy Musicke he stirres vp his heart to vtter by faith what he had learned and by loue to draw on our lagging affections to the like gracious practise Now beâ—ause the Word of God whether written or preached is given for our vse and profit for teaching confuting trying comforting and exhorting that by applying it partly to our vnderstanding we might grow in light and be better informed in
some so grossely painted that the daubing being melted in the Sunne hath hung by drops upon their cheeks discovering their deformitie publishing their shame Thus it is with this painted whore of Rome As thus they spue out their gall upon the Scriptures in generall for they are those two faithfull witnesses which vex these earthly men so especially hath that Piller of the Councell held in Constance disgorged his splene against the booke of Psalmes in particular David sayth he wrote some fâ—w Psalmes why might he not For even now no Prince is forbidden to make rithmes psalmâ—s or verses in the praise of God all sorts of us learned and unlearned turne Poets Thus far the Cardinall Consider now whether this be not the beast which usurpes the hornes the power of the Lambe but speakes with the tongue of the Dragon Reproofe 1. First those are here to be rebuked who from this gracious dealing of God continually plying them by ceaseles teaching admoniâ—hing and exhorting take no notice of their indisposition and backwardnesse nor giue any credit unto this truth when this their untowardnesse is evidently discovered unto them It is strange to see what strangers men are at home like some idle Gallants who wander through all the world and know nothing of their owne Countrey So these Salomons fooles their eyes walke through the world but never looke into their owne hearts Surely as the eyes of our body stand naturally outward and cannot turne themselues to spie out any thing within so the mindes of naturall men can rowle themselues every way but haue no sight inward Hence it is that wicked men being altogether unacquainted with themselues and meere forreiners in their owne hearts cannot endure to be alone which the Philosopher giues as a good reason why impious men hate solitarinesse and hence flowes that vaine and proud conceit of our owne abilities despising censuring others discerning every mote in our neighbours but not the beame in our owne eye How scornfully did the Pharises heare themselues taxed with blindnesse They could soone spie the Apostles hands unwashed but never dreamt of their own unwashed hearts and those stinking in-sides which never felt any water How soone could they finde out the Apostles not so frequently fasting as themselues but the stewes in their owne eyes fraught with adulteries the carrion of their owne spirits rotting in the graue of hypocrisie but fairely whited over they never thought of it As the blind man in the Gospell could perceiue nothing till his eyes began to be opened but then soone had feeling of his imperfection in sight and the first thing he saw was his want of perfect sense discerning men as trees so while we lie in the darkenesse of ignorance we discover no weaknesse but so soone as the light of Gods spirit enters into the heart we presently finde out a world of wickednesse what man is able till God set in his hand to make the ignorant man see and acknowledge his ignorance As the naturall so the spirituall foole the greater ideot he is the better hee conceits of himselfe as wiser then seven men that can render a reason The truth is they haue not so much wit as to know they haue none who can perswade the naturall man that his heart is an Adamant that his eare is im-passable and must be bored See the conceit of men Deut. 5. 27. Doe but you say they to Moses heare God and declare it to us and wee will heare and doe it this they ignorantly and arrogantly spake of themselues when yet God had not given them hearts to perceiue eyes to see eares to heare unto that day Thus is it at this day with those whose eyes eares and hearts God hath not opened they neither doe nor can perceiue their owne wants and so thinke and speake proudly of themselues that they haue good hearts to God that they haue good intents strong faith loue to God with all their soules c. But when God sheds his light into their soules what a cloud of ignorance hardnes of heart what coldnesse what deadnes what unbeliefe what a world of factious flesh rebelling against the spirit doe they perceiue in thâ—mselues Take heed of this spirituall pride rooted in ignorance for as the corne must grow downeward before it can shoot upward so must thou fall in thy selfe before thou canst rise in Christ dye to thy selfe before thou canst liue to him learne first to bee a foole before thou canst be wise Here likewise is fit occasion to reproue that heedlesse disposition never considering that God speakes in his word whither we heare or readâ— If Christ had not known both our carelesnesse in hearing and danger of this negligence he would not needâ—esly haue warned us take heed how you heare and so frequently haue wakened our attention crying out he that hath eares to heare let him heare Some out of weakenesse together with Satans lying in waite and want of right preparation soone forget what they are doing never imagining that the work of their salvation is in hand and that Christ himselfe by the mouth of his messâ—ngers is treating with them When we read the word too seldome doe we obserue who holds the hand of the writer and thus the devill steales away our life from us Certainely most hearers are as the high way their hearts and eares so traversed and trampled by vaine thoughts and worldly cares going and comming and continually passing to and fro that they heare little obserue lesse profit nothing why doe not we spie out our dissolute behaviour and judge our selues before God Nay how many are there which deny the Lord and say it is not he The obstinate resolution of many to continue in sinne so hardens their hearts that they deny their ownâ— knowledge and will not beleeue what they dare not nor cannot gaine-say See those Israelites they knew Ieremy a true Prophet for they had a deare-bought experience of God speaking by him therefore they come to inquire of him and solemnly sweare to follow the advice of God given by him yet when he crost them in their particular and purposed designes they giue him nay indeed their owne consciences witnessing for him the lie Thou speakest slalsly Thus when the covetous heareth the thunders of the word against riotours or the riotour against the niggard they can yeeld some honour to it and at least in word acknowledge the voice of God but when the reproofe is brought home to their owne doores and layd to their hearts then presently we shall heare the Prophets shall be as the winde the word is not in them thus shall it be to them If we could but open our eyes to see the danger of this carelesse behaviour surely it would provoke us to more diligence the danger either in respect of God or the creature The crowes are not so busie in thy seed-time as
refuse and answer that thou canst doe him as good service at home If thy father be in conference with thee direct thee how to assure to thy selfe and thy posteritie thy inheritance were it not an impudent contempt in the meane time to stand prating with some servant or lye downe and sleepe How palpable then is our base conceit of God and his words that when we heare his Wisedome affirming blessed are they that heare me wait upon the posts of my doors Get thee forth if thou wouldest finde me by the steppes of the flocks and feed thy kids by the tents of the shepheards warnes us not to forsake the Assemblies dare reply againe I shall doe as well at home in mine owne house as in his Courts I shall as soone finde him in my private walkes as among the flockes and shepheards The cause of this contempt questionlesse is that soveraigntie and dominion of lust in the heart which swayeth the whole man yea even rides him as with a snaffle turning him from the way it liketh not and driving him as with a spur to any action though never so unreasonable This the Apostle intimates where he giues a generall cause of this action in scornfull men namely their following of lusts more particularly those worldly lusts of covetousnesse are most strong this way to draw the heart unto this despising of the word All this heard the Pharises who were covetous and they mocked him Thus those mockers Ezâ—k 33. 31. Howsoever it pleaseth the Lord sometimes even out of the chaire of scorning to bring some home to his own dominion so to manifest the power of his word and the wonders of his grace yet certainly such are farthest off from his kingdome and in a more remote distance from happinesse then other degrees of sinners For in some kindes it is not with sinfull dispositions as with these postures of the body the body which walkes neither stands nor sits the body which stands neither sits nor walkes and that which sits neither walkes nor stands but that soule which stands in the way of sinners walks in the counsell of the ungodly and hee which sits with scorners both walkes and stands with sinners For as a reasonable creature includes and comprehends both vegetation and sense and as higher degrees of holines containe the lower so in sin he that sitâ— in the seate of mockers in the same instant walkes in the counsell of the ungodly and stands also in the way of sinners Mocking of Gods Messengers and despising the word is expressed by God to be the last and lowest degree of sinne in his people immediately going before destruction 2 Chron. 36. 16. scorners are an abomination to men therefore Sarah could not indure mocking Ismael to stay in her house with her son Gen. 21.9.10 How much more detestable are they in those most pure eyes of God and shall be thrust out of his house A fearefull curse God pronounceth upon any child that shall mocke his Father in the flesh or despiseth his Mothers instruction the ravens of the valley shall picke out his eyes Surely then that soule which mocketh his Creatour and despiseth the instruction of the heavenly Ierusalem that fowle of the ayre who pickes up that good seed shall devoure it Try here thy wayes see and consider how far thou hast proceeded in the paths of death hast thou hearkned to the counsell of the ungodly hast thou stood with sinners so that after conviction and checks of conscience thou hast still gone further and sate downe among the despisers and mockers Thou art even at the pits brinke there is but a step betwixt death and thee and if thou dost not quickly draw backe thy foote thou wilt soone fall into a bottomlesse perdition Now because every one flatters himselfe and drawes out his name from this number remember as before was shewed that God is mocked in his workes in his word in his Saints For even he that mocketh the poore reprocheth his Maker and all these kinds of mocking are either inward by despising see Prov. 1. 22. 24. 25. thus Michal despised David in her heart or outward partly by word injesting flouting scornfull speaking thus Elisha was mocked come up thou bald head come up thou bald head or by actions and gestures as Christ was derided by the Souldiers they cloth him with purple they crowne him with thornes they bend the knee c. Now then consider thy wayes The Lord in the Sabbath calls thee to remembrance of that great worke the creation of thee and all the world that greater of thy redemption by Christ hast thou not here sate with scorners For hast thou neither in thy heart lightly esteem'd nor in thy words jested nor in thy actions slighted this solemne day and so scorned that great work of God offering grace unto thee in his Ordinances How many must confesse themselues guiltie of this sinne For the word when thou hast heard it sometime threatning sometime promising hast thou not set it at thy heeles hast thou neither in thought word or action sleighted it When thou hast conversed with the Saints hast thou not despised that holy fellowship and skoffed like profane Ismael Common and ordinary is this abuse and too few who can exempt themselues from this sinne Looke therfore about thee and quickly retire thy seâ—fe least thou fall into that pit whence there is no returning for if thou continuest to goe on in this last degree thou maiest soon proceed so farre that thou shalt never be able to retire Certainely to crucifie Christ againe to make a mocke of him to forsake the holy fellowship of the Saints and after knowledge wilfully to plunge our selues into sinne not some particular sinne but that generall renounciâ—g of our holy profession which will easily and soone insue upon this scorning and is but the last degree of it is a state not onely dangerous but desperate see Heb. 6. 6. and 10. 25. 26. 27. How sharply then are all scorners to be rebuked as 1. Those who inwardly despise or outwardly deride God in his workes Do but consider how generall this sin is by some few particulars for how doth the pridâ— of the rich and wealthy carry them in heart to despise the poor and to expresse it in their words and actions How basely do they account of them as if they had no fellowship with them in the same nature and grace Let a man converse with us who bâ—ares an high sail whose lands wâ—alth friendsâ— apparrel are fair he hath all respect and curtesie from us be he never so poor in grace nay openly known to be a bondslave to sin and Satan But if a man of meane parentage and estate though indeed a sonne of God rich in grace and heire of glory have any thing to do with us we will hardly afford him a kind looke or word How common is this vanitie
the sheepe of Christ yet common is this precept to be in some kinde a builder But you Beloved build up your selues in youâ— most holy faith The word must dwell richly in us that wee may teach and admonish one another we must exhort one another and edifie one another Reason also will enforce it For in common good workes evâ—ry one should put to his helping hand Children and women may forward a building and thâ—ugh the Masons and Carpâ—nters be the principall yet the house will sooner be finished where many hands make light worke why are we called members one of the other if not in this respect The principall mâ—mbers are especially appointed for the good of the rest but no member unprofitable in the coâ—mon good of the bodie The head conveyes sense and motion the heart life to the more speciall parts but these deriue it to others and those other to the rest Thus is it in the mysticall body Againe the more we build up others the more our selues are builded up in faith and every grace Thus the Apostle knew that by strengthning the Romans himselfe should receiue further strength and comfort As a good Prince the more he inriches his Kingdome the more he encreaseth his owne revenewes and fils his Exchequer The Saints also regulate their practise by this precept Thus Aquila and Priscilla take home unto them Apollos an eloquent Teacher and instruct him more perfectly in the way of the Lord. David and Bathsheba instruct Salomon their sonne Abraham his houshold nay even a woman feares not to admonish David Therefore as the Minister being appointed by God and set over any flocke is bound by the Lord to employ the gifts bestowed on him to the building of that people to bring forth old and new as a good Scribe to shew the light of the word to those that sit in darkenesse for instruction to the ignorant for refutation to those that erre for reproofe against such as sinne for comfort to the afflicted for exhortation to the sloathfull so likewise is every Christian bound as God giues abilitie and opportunitie to apply the same word to the same ends where they see need of it Surely if men that are rich in this unrighteous Mammon are charged not to store it up in chests but in those living bags even everie needie Christian how much more doth the Lord require it as an especial dutie at our hand to succour any Brother distressed in any spirituall want so far as he enableth us with the riches of his grace 4. It is not enough for a Christian to heare and read the word frequently to thinke and speake of it to apply it to others but he must also bring it out into his practise and must in all his carriage and conversation shew forth the fruit of this good seed Thus the Apostles are commaunded both to haue this light kindled up in their own hearts and to set it out in their good workes So the Apostles commaund others not onely that it must dwell richly within them but also to hold forth the word of life Doing is frequently in the Scripture and in our practise ought ever to be coupled with hearing See Iam. 1. 22. Mat. 7. 24. Luk. 8.21 Iohn 13.17 Reason will also further presse this dutie For 1. God therefore reveales and teacheth us his will to that very end that wee may doe it See Deut. 6.1 and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it that man is an unreasonable creature who would doe a thing to no end and no better then a foole that will doe it but to a wrong end 2. It is not the hearing but the doing of the word which makes us blessed see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing but doing the way to happinesse 3. Learning without doing will heape up more vengeance Luke 12. 47. For when we know the will of our Prince Father Master this makes our negligence to bee contempt not onely unexcusable but heynous It was a good advice of a Morall Philosopher who counselled not onely women but even men also to carry a looking-glasse continually about them but to this end that often beholding their feature and forme in it if they found the outward proportion comely then to labour that the inside might be correspondent but if they perceived any naturall deformitie in the body then to striâ—e to hide or out-shine it with inward beautie How good counsell is this for a Christian with a little change wee should ever haue this excellent mirrour about us to this end that by it we might mend all our imperfections and take away the spots of our defiled nature For certainely to little purpose doth that man behold himselfe in this Glasse who when he hath seene any blots or filthinesse in himselfe doth not presently employ his best endevors to wash and clense his soule Verily there is nothing that settles and rootes the word in the heart of man but this practise For as in any other trade or Art when any precept is layd downe to us and we presently put it in practise we make it our owne for ever but if our practise follow not our Masters instruction we soone forget it so is it here see Iames 1. 23. 24. 5. A Christian that intends to come to this happy estate must continually meditate in the word of God that is he must heare read thinke of speake and practice this word frequently at all occasions not neglecting any opportunitie sometime he cannot heare but then hee may read sometimes he may not read but then he may heare sometimes neither of both but then hee may thinke of it recall it into his memorie and even digest it sometime he hath fit opportunitie to speake of it conferring with others when none of the other can bee used All these haue or ought to haue their seasons For the former we must set out some times for them but in practice no time omitted This part of meditation in the word must be without intermission Thus are we commaunded Read all the dayes of thy life Deut. 17. 19. Rehearse them continually Talke of them sitting downe rising up lying downe walking abroad Deut. 6. 7. Meditate day and night Ioshua 1. 8. Heare as new borne babes 1 Pet. 2. 2. Doe and keepe them all the dayes of our life Deut. 6. 1. 2. Thus likewise the Ministers are commaunded to bee instant in season out of season 2 Tim. 4. 2. In the morning to sow their seede and in the evening not to cease Eccle. 11. 6. Our reason also will perswade this frequency and continuance For 1. We know not which the Lord will blesse which shall prosper whether this or that or whether both shall be good a-like Wee know not the way of the Spirit Eccles 11.5 6. 2. We are very forgetfull in nature even in civill
wayes of men what multitudes tread in this path How common yet is the blasphemy of ignorant and and wilfully blind people who never blush to thinke and speake it openly that it was never a good world since there was so much preaching that when there was lesse preaching then was more doing nay even the greater ones although their knowledg and shame of men makes them abstaine from blasphemies so grosse and senselesse yet they regard it in their hearts as little as the other for they are ready to laugh at those who in confidence of Gods truth take this course to prosper and themselues despising this meane appointed and blessed by God as altogether un-effectuall betake themselues to contrary practise by wicked policies bribes fraud oppression such indirect and ungodly meanes to attaine their ends and prosper in their designes They shame the counsell of the poore because the Lord is his refuge Doe not many learned in the Ministerie despising the frequencie of preaching neglect it in their owne practise condemne it in others And can any of these from his heart beleeue this truth so palpably delivered by the Spirit in this place that the man is blessed who day and night meditates with delight in the word of God Now as Popish ignorance in the understanding and heathenish profanenesse in the heart are the cause of the former see that example of the Israelits Ier. 44. 17. 18. so carnall securitie and wordly wisedome joyned with much contempt of the wisedome of God is the roote of the other Verily even hypocrites yea grosse and palpable hypocrites such as Herod who as a Fox casts out stinke before him and may be found and traced by his smell even such can heare the word come to it frequently sit attentiuely and by continuance in hearing haue their braine and understanding printed with the forme of that hâ—ly doctrine nay they can invite others to heare and call them on to this dutie see Mark .6 20. Rom. 2.20 Ezek. 33. 30. 31. Such therefore as these are farther off from the Kingdome of God then the grossest hypocrite But the truth is that the fault why the world is so naught is in the hearts of this people resisting the word and shutting it out not in the good word which soone would make them good if they would as well obey as heare it Howsoever these ignorants speake by rote of things they know not for had they knowne the former times and could compare them with these present in no sence could they prefer those times before these but it is with these men as with unhappy boyes which excuse their loiteâ—â—ng and trouâ—ntly disposition in learning by the unskilfulnes or some such thing in their Teacher 2. That superstitious custome is here taxed even that heathenish folly of laying our successe either good or bad upon fortune deâ—tinie this mans spite that mans loue wisedome curtesie valour Christians ought not onely to know that the providence of God over-seeth and over-ruleth all things so that a spâ—rrow or haire of our heads cannot fall to the ground without him but to remember it continuallyâ— and so to speake of his providâ—nce and of all actions directed and governed by it as he may haue glory This is a grosse taking of Gods name in vaine to ascribe any worke done by him to the creature and even giving away his glory to man or to an Idol of our owne devising when therefore we see successe goe along with us in our affaires we must looke up to his hand and into our owne hearts now in us wee can find no ground of this or any other mercy in God therefore we may see his grace that free loue without any desert nay beyond and contrary to our desâ—rving and so not onely as Iacob acknowledge I am lesse then the least of thy mercies and with David What am I that thou sâ—ouldest bring mee hitherto but with the Prophet it is thy mercy that wee are not consumed Oh in those wonderfâ—ll and most gracious deliverances of this Kingdome from the cruell invasion of forraine â—nemies in 88 and hellish conspiracies of domesticke and natiue Traitors beheading maiming the whol body with one blow how haue we admired and extolled the wisdome valour of some men how little thought or spoken of Gods mercy how slightly regarded the strong God of our Salvation Alas men are so farre from this Christian practise that they haue nothing almost in their mouthes but fortune sometimes they prayse sometimes they detest and curse their fortune which either they conceiue to be a chance without the providence of God and so set up an Idol in their hearts and are worse then heathen or else to bee that hidden providence of the Lord working beyond their power of discerning and then who sees not how fearefully they blaspheme and how farre they are from any shew of Christianitie 3. Yea also many of the faithfull are here to consider and reproue their wayes for it is too ordinary with the afflicted soule in the cloudy day to thinke I am cast out of the sight of thine eyes If we are a little troubled especially if we find some sinfull infirmitie get ground we are ready strait to conceiue God hath forsaken us but know and remember God knowes how to deliver out of â—entation Certainly should the Lord leaue the disposing of such things to our discretion we should not a little hinder our owne good and obscure his glory Should Ioseph Daniell and those three royall young men haue set the time of their trouble and deliverance how would they haue hindred both Gods and their owne honour The children of Israell if they might haue shaken off the tyrannous bondage and oppression of Pharaoh at their pleasure how should God haue beene glorified among the Heathen by all those wonders or they confirmed in the knowledg of Gods power and providence Follow therefore the direction of the Prophet Commit thy way unto the Lord and trust in him and hee shall bring it to passe and of the Apostle Be nothing carefull but in all things let your requests be shewen to God in prayer 4. Whosoever hath given up his eare and heart to God in his word may hence draw wonderfull and unspeakable comfort Hee shall prosper in all his wayes and whereas he hath bent himselfe now to travaile in the search of happinesse and to that end hath chosen this only Guide hee shall not faile to attaine his desires and hopes but all things shall worke for him for hee that hath promised is true and able to subdue all things to himselfe Marke all the Saints and consider Gods dealing with them in this kind Their examples and experience will cry out unto thee Put your trust in the Lord and you shall bee assured beleeue his Prophets and you shall prosper Did not thy Father eate and drinke and prosper when hee executed judgement and
a tongue which having tasted the bitternes of sinne lifts up as bitter and lowd a cry Purge me with Hysop and I shall be cleane wash me and I shall be whiter then snow and shall I not heed such a warning I will heare the rod and who hath appointed it When he poureth forth the oyle of comfort into thy wounded heart bruised and broken with repentance Take words to thy selfe and say This is that glorious Comforter whom my Saviour hath sent to dwell in me and speake peace unto me that he might be a seale and earnest of his promises and that inheritance purchased with his blood This oyle he brings to my bleeding soule in that horne of Dauid an horne taken from his Altar consecrated and fitted by that holy Annointing I will therefore open my sores unto him and call upon him O Lord heale me for my bones are vexed When thou art exhorted to walke in the good path and to run in the way of Gods commandements thus meditate It is the onely true Way who hath giuen me his Spirit to leade me and he now cals vpon me by the voice of such a Guide who conducts me no farther nor faster then himselfe by his owne example goeth before me and shall not I hasten my slow feete and spurre on my dull affections to follow Yes certainely I will say unto him Let thy good spirit lead me into the land of righteousnesse Draw me and I will run after thee O enlarge my heart and I will runne in the way of thy Commandements In all thy course let this thought of thy Guide never depart from thee but commune thus with thine owne heart what is there that should stop me in this way What is there that should not rather incite and hasten me Shall I say I have great possessions promoted to some high oâ—fice increased in children keepe a great familie and burdened with many affaires both publike and private But how farre did this my Guide exceed me in all outward blessings Yet I find that every where he useth them as so many cords to pull on his heart with more force to the practice of Godlinesse Should I complaine of discouragements trouble contempt poverty affliction What a shame were this to me when I heare him professing They had almost conumed mee upon earth but I forsooke not thy precepts The proud have had me exceedingly in derision yet have I not declined from thy Law I am small and despised yet doe I not forget thy statutes Trouble and anguish are come upon mee yet are thy Commandements my delight Follow therefore cheerfully so good a Leader and learne of him in riches to be rich in good workes in poverty to be poore in spirit to imploy all thy power to adorne and beautifie the Temple of God within thee and when thou art despised by worldly Michals for thy zeale and cheerfulnesse in Gods service to be more vile and low in thine owne eyes 2 Reâ—utation Let us here not so much refute as detest and accurse those Popish blasphemies concerning this and other Scriptures Surely though a reverend opinion and speech of the written Word be not ever an infallible signe of a faithfull Christian yet an un-reverend aestimation contemptuous and disgracefull speech is a sure argument of infidelity and Atheisme The Ancients received the Scriptures as the Iudge sent from heaven and the voyce of Christ which they durst not censure but by which they censured all other writings yeelding to the Canonicall Scriptures and to them alone an un-deniable consent Thus Origen thus Austen And above other Scriptures they wonderfully extolled the Psalmes affirming the Prophet was a most sweet and delightfull companion of our journey relieving and helping all sorts that travaile this way becomming all to all men that there is nothing which we may not learne in the Psalmes that such as with a faithfull and serious mind exercise themselues in the Psalmes are in a manner fellowed with the Angels of God Thus Nazianzen Austen Chrysostome Bernard Now how they which boast so much of Antiquitie and the onely Church agree with the Ancients and with the true Church we may perceive in this particulars It is almost incredible how basely and despitefully they speake of the Oracles of God Let me cleare this point a little 1. They aâ—firme the Scriptures mistie and darke despising that woe pronounced on those who call light darkenesse and darkenesse light nor once fearing in evident termes to contradict the Spirit of truth who so often cals it light 2. They obscure it by many Apocryphall and humane writings which as the Moone under the Sunne mingled with the word of truth make a fearefull Ecclipse in the Church commanding those Bastard writings to be received as the Genuine with aequall authority and estimation 3. They have set up an earthly Meteor exhaled from their own braine to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another counterfeit Sunne to confront the true in pretence to supply the defects of it This is their Traditions in word equaling but in deed preferring them before the Scripture 4. The better to depresse the splendour of it they haue laboured to hide it under a bushell under the veile of an vnknowne tongue And of many other haue they chosen the Vulgar translation as Authenticall which of all the rest is knowne and by some of their own confessed to be the most barbarous spotted and defectiue commanding it under censure of Anathema to be received and in no pretence whatsoever in any thing rejected 5. They affirme the Scripture is no further a light then it shall please the Pope to kindle and light it up by his breath and interpretation defining that whatsoever hath the holy Fathers exposition hath the very word of God though he know not whether it doe nor how it can possibly agree with the word expounded peremptorily decreeing that no man presume to receive it in any other sense then the holy Mother Church interprets it whose Prerogative it is to unfold it 6. With monstrous impudence they dare maintaine that the strength of all former Councels and if of all then of that Councell also which was held by the Apostles and all Doctrines depends upon the authority of the present Church Lastly they reproach and revile it that it is a nose of waxe a Lesbian or leaden rule that it may be well defended as godlily spoken that the Scriptures without the Churches authority is of no more force then AEsops fables and there the same Hosius stickes not plainely to say that the Scripture should have little waight with them without the Churches authority Nay a Priest in a controversie with my selfe blasphemously averres which testimony of Iesuiticall doctrine I will ever keepe by me that the Scripture was not written by the command of God nor of set purpose but by chance I have seene
these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground How lamentable were the estate of a Towne halfe affamished and round beleagred with a strong enemy who kept them from all succour that they might see even at their gates store of corne sent by their friends but no entrance for it by reason of the enemy This is their condition The food of eternall life is sent by Christ brought by his messengers stands ready at the eare to enter but the devill barres the gate and turnes it from them In respect of God the danger is yet greater for he hath protested to yeeld us the like measure as we shall see more largely hereafter if we suffer him thus to goe after us intreating us to turne and be reconciled and we are carelesse the tide shall change when we shall as earnestly cry and howle for mercy and he will laugh at our destruction see his word Prov. 1. 24 26 28. and the deed answering it Zach. 7. 12 13. Exhortation Let us therefore shake out this spirituall drowsinesse wake our eares and watch them to keepe them waking let this thought be ever in thy heart to hold them open I see indeed a man but I heare the Lord the voice is mans but the word is Gods whether I consider the power and authoritie or the loue of the speaker or matter of the speech necessity of attention lies upon my soule He is my soveraigne Lord in whose hand is my life and death temporall and eternall his loue wonderfull passing the loue of all creatures passing knowledge the subject of his speech is my happinesse laying downe plainely before mine eyes the way of my eternall life and should I neglect such a speech and such a speaker Thus when we haue provoked our hearts to this dutie let us inquire the meanes enabling us to performe it and constantly practise them Meanes 1. Labour to emptie thy heart and to cast out the ignorant conceit of knowledge he feedes the hungry Away with that proud opinion of goodnesse and abilitie 2. Consider the necessitie and the nature of the word purposely sent to supply it being the wisedome and power of God to saluation Verse I. Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seate of the scornfull The body of this Psalme hath these two especiall members 1. The double estate of man 2. The cause of it both which the Holy Ghost propounds as the strongest incentiues to godlinesse The first is as a cord of loue to draw the second as a whip to driue us The estate of man is either blessed and happy or cursed and miserable The blessed described first more confusedly and generally in that word Blessed or as in the Hebrew blessednesses where thus God reasons with us Thou desirest to be blessed all thy actions all thy wishes tend to this issue but loe yonder is true blessednes and I am here ready to be thy Guide and haue to this end lent thee my word to be a lampe to thy feete and a light to thy pathes up then follow me and I will certainely bring thee to all thy wishes Secondly he points out the way to attaine it and first that which must be left and forsaken which is three fold 1. the counsell of the ungodly 2. standing with sinners 3. sitting with the scornefull Then he sets out the path which we must take and walke in namely the Word this we doe as well by delighting as meditating in it these are the two feete which carry us in the way to happinesse and this meditation amplified by the time day and night so thus God pleads with us would'st thou goe in the strait way to happinesse the shortest cut nay the onely tract is by holinesse take heed therefore of those three left-hand paths thou shalt see ungodly men walke in evill counsell obstinate sinners stand in perverse wayes mockers sit downe in the chaire of scorning all these may seeme to flesh and bloud faire and likely but take thou heed turne aside and enter not into them and know that they lead thee through vanity to destruction but loe there lies directly before thee a narrow path of meditating and delighting in the word of God set in thy foot here take this strait way and it shall certainly bring thee to thy desired ends and know howsoever it seemes at first hard and much about thou shalt finde it pleasant and the neerest way to thy home Thirdly this happy condition of man is more particularly set out to the view and clearely revealed unto us 1. by a most elegant similitude of a tree 1. planted 2 watered 3. fruitfull 4. ever flourishing 2. by some part of it namely Prosperitie where thus againe our Guide confers with us Lift up thine eyes now and behold right before thee the joy of life the crown of thy labours the haven of all thy desires see how directly this path leads thee to the true vine Christ Iesus and grafts thee in him in whom onely thou art blessed with all spirituall blessings behold how these waters of the Sanctuary flowing from the well of life fill thee with fruit and sustaine thee in a most flourishing estate consider from the time thou hast constantly set thy foote in this way I will blesse thee and make aâ—l thy wayes to prosper In the next place the cursed state of man is laid downe 1. negatiuely not so the wicked that is not blessed but cursed not planted but wilde not watered but parched not fruitfull but barren not â—lourishing but withering and blasted not prospering but confounded 2. positiuely 1. by a comparison of chaffe driven by the winde 2. by a double consequent they cannot stand in the day of judgement nor in the congregation of the just Lastly he shewes the cause of bothâ— namely the Providence of God over-looking and over-ruling all creatures where yet further we may heare our gracious God instructing us Looke yonder and view well the issue and end of these men which take the other way â—â—e further they goe the further they wander from that which they seeke they are in a very wildernes wilde dry and barren see there how they are stubbed up and cast into the fire how sodainly are they destroyed perished horribly consumed Know then the pathes of men are directed by the Lord waite thou therefore on the Lord and keepe his way and hee shall exalt thee and thou shalt inherit the Land when the wicked men shall perish thou shalt see it Now in this first verse obserue 1. the way 2. those that goe in it 3. their proceedings or journies every one of these expressed in three severall degrees In the way marke 1. the entrance counsell 2. the continuance or progresse the habituall practise of sin more specially here called the way 3. the uttermost extent
of it rest or seate The persons of wicked men going in this way are either the ungodly dissolute careles men whose belly is their God who mind earthly things hypocrites and Atheists in heart who haue given up and sold themselues unto the world or 2. the sinner the notorious customary sinner who proclaimes his sinne as Sodome 3. the mocker who derides and makes a jest of Religion Lastly their proceedings are metaphorically expressed by those three positions of the body walking standing and sitting This then is the first proposition offering it selfe to our consideration The Prophet pronounceth them blessed who walke not in the counsell of the ungodly Whâ—re some words had need to be unfolded 1. That word Blessed is of the plurall number in the originall and literally should be rendred Blessednesses for blessednesse is the summe of many particular blessings and may be considered either in the beginnings or perfection of it The perfect blessednesse consisteth in a full removall of all evill and ceaseles enjoying all that good of which we are â—â—pable The imperfect blessednesse may stand with many evils but requireth such proportion of good which out-weighs the evill for the present and will at length certainely end in perfection For our Saviour doubts not to pronounce those blessed who are grievously persecuted and the reason is because we rejoyce in tribulation and the present afflictions are not worthy of the glory which shall be shewed us nay he affirmeth those that mourne blessed and such as hunger and thirst for righteousnesse and obserue the reason there given by our Lord because though they are not yet they shall bee satisfied Thus the eternall Truth who is blessed for ever and the fountaine of all blessings and blessednes doubts not to stile those blessed who prest with much evill yet haue more comfort and though yet imperfect shall in time attaine perfection 2 Walking is a common metaphor in Scripture signifying our conversation and frame of life The body is said to walke when the feete carry it from one place to another so when our affections and desires moue us from the practise of good to evill or from evill to good we are said to walk in it thus to walke after the Law is to frame our conversation to the direction of the law to walke after the spirit is to square our actions according to his rule in the Gospell 3. Counsel may be here takeÌ„ either for the devise which men follow themselues or advise which they giue us 4. The ungodly are such who haue no true knowledg of God to feare trust and loue him but either openly in word as some or as more in their deeds proclaime their Atheisme of heart or else closely deceiving others and many times thâ—mselues as those Scribes and Pharises hypocrites under profession of religion bury a dead rotten heart This then is the â—ense of the words Whosoever forsakes the advise which Atheists and hypocrites take themselues and giue others and avoid them not conversing or framing his life with them in their course he is already in a blessed estate not indeed of perfection but yet such as here out-weighing any evill will surely bring him to perfection This is proved by frequent testimonies forsake your way you foolish and you shall liâ—e and walke in the way of vnderstanding He that desires to see good must eschew evill so our Saviour blessed are you when they separate you see also 2 Cor. 6. 17. 18. The reasons of this speech in the Prophet may be divers 1. His knowledge gotten in the Sanctuary where he clearely saw his former errour He as most men was not a little shaken with seeing some outward prosperity and glorious paintings of happinesse in wicked men but when he came into the sanctuary of God the veile was taken from his eyes he discovâ—red their misery 2. His experience of this worke of Gods providence I haue seen the wicked strong and spreading himselfe like a greene bay tree yet he passed away and loâ— he was gone and I sought him but he could not be found 3. His compassion and pittie to wandring soules carried away with the vaine pompe and seeming prosperity of the wicked 4. The spreading nature of grace wherewith his heart was seasoned which contrary to earthly happinesse delights lights to impart it selfe to others as knowing that maine difference betwixt earthly and heavenly riches that the earthly are diminished the heavenly multiplied by distribution These may be the grounds of this action in the Prophet whence we learne first this Instruction As long as thou livest in this wicked world thou shalt not faile to heare wicked counsell ungodly men will be at both eares and not cease to giue thee such advice as may provoke to lewd and ungodly courses Thou shalt heare the profane Atheist perhaps more covertly yet to the same purpose perswade thee Who is the Almighty that we should serue him and what profit should we haue if we should pray unto him It is in vaine to serue God and to walke humbly before him the proud are blessed and they that worke wickednes are set up and they that tempt God are delivered Thou shalt heare the unrighteous man intising Come with us we will lay wait for bloud and lie privily for the innocent without a cause we will swallow them up aliue like a graue eveÌ„ whole as they that go down into the pit we shall find all precious riches and fill our houses with spoile Cast in thy lot among us we will all haue one purse Thou shalt heare the intemperate man perswading come I will bring wine and wee will fill ourselues with strong drinke and to morrow shall be as this day and much more abundant Come let us eat and drinke for to morrow we shall dye That malicious enemy of man is a cunning fowler he hath ever his stalking horse by him and when he hath taken any captiue soule he makes it a stall to invite others most forcibly he allures when he is least seene therefore will he ever shroud himselfe there where he is least suspected he will hide himselfe behind some good friend who wishes us well he will borrow Eves hand to reach the apple to Adam and his wiues tongue to shake Iobs patience hee will abuse his well-meaning friends by planting in repentance to roote out his faith Thus he covered his serpents sting in Peters tongue Master spare thy selfe thus did he ever thus doth he now but then especially will he try all his wits when he sees thou beginnest to suspect thy way and now fearest that this broad path leades thee to perdition If once it come into thy heart by the motion of the Spirit in his word to put off this forme and carkasse of godlinesse and to labour for the life and power of it instantly he will set before
thee the straitnesse of this narrow gate by which thou must passe where thou must lay downe thy profits pleasures and bid them farewell for ever he will tell thee of a tedious and irkesome way overgrowne with thornes and briars skornes and scoffes of men tearing and ceasing not hate there where thou expectest and hast hitherto enjoyed much loue and perhaps deserved it and when once hee hath softned thy heart by these and many other such suggestions he will send in some of his Agents to speake for him and strike while it is hot many times such nay most frequently such that know not what they doe a parent a childe a friend a wife that shall skrue into thy heart with pleasing insinuations and speake words welcome to â—â—â—sh and bloud as why will you enter into such an austere and sowre kind of life there is no joy no solace in it many by these courses haue come to much sorrow of mind and never knew merrie houre after What Thinke you that none but such strait-laced creatures can enter into Gods Kingdome Doe you not see your Father a wise man this or that scholler such or such a Minister use no such spiced conscience and yet make no doubt but to do as well as you and come to heaven before you It is not amisse will some say that you are turned into the right path but why goe you so fast It is good to use temper and moderation Be not righteous overmuch such hot spirits soonest tire and seldome hold out Thus will he labour to quench the Spirit and first â—ndeavouring to rake up those sparkes of that fiery Baptisme under the cover of more stayednesse and better temper will soone bring thee to luke-warmnesse and a little after drowne and freeze thy heart in a deepe securitie and so one devill being cast out a while brings in seaven other worse then himselfe When the heart is salted with grace it seasons not onely the whole man but desires also to spread it selfe further to all other with whom he converseth Hence the Kingdome of God is compared to leaven which is hid in three peckes of meale till all is leavened Fitly is grace resembled to salt which hath not onely seasoning in it selfe but imparts it to any thing that toucheth it Thus here the Psalmist having purged out that old leaven and entred into the new lumpe both here and every where invites and puls on others to the same condition Thus is it with all the Saints when Andrew had found Christ he drawes along with him his brother Peter â— when Christ had called Philip Philip cals Nathanaell â— the woman of Samaria invites all her Towns-men Doe but find one gracious man who hath received this treasure and hides it up in a napkin No certainely Grace is a Baptisme of fire which catcheth any thing that is neere and kindles it with the same flame spreading and stretching it selfe round about And as the naturall life in all creatures desires to impart it selfe and to bring forth the like so especially in this new creature as being farre more good and therefore more communicatiue Hence also is it that the Prophet describes the calling of the Gentiles by their mutuall exhortations and inciting one the other Come let us goe up into the mountaine of the Lord and he will teach us his wayes and we will walke in his pathes and presently after the Prophet from an holy zeale and emulation cals out to his Country-men O house of Iacob come and let us walke in the light of the Lord as if he had said O yee Israelites shall the Gentiles forreiners and strangers flocke and flow to the house of God to giue up their names to Christ by thousands into his army and shall we Natives his owne people his flesh stand still Shall the wild Olive be grafted in and we the naturall branches be cut off Shall those starved creatures from their hunger crowd him thrust and throng him and snatch the Kingdome of heaven with violence and shall we who haue tasted and knowne his infinite sweetnesse goe away emptie O no for shame if not for glory plucke up your feete mend your pace follow me and let us never suffer that we who haue set out so long before them should now be cast behind and come short of the goale Compare that parallell place with this Thus saith the Lord of Hoasts that there shall yet come people and the inhabitanes of great Cities and they that are in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also In which words he that hath an eare cannot but heare the new-quickned soule enlivened in the first resurrection call unto such as are yet dead in trespasses and buried in the graue of their lusts How long wiltâ— thou sleepe O sluggard â— when wilt thou arise out of sleepe The day spring from on high hath visited us Awake thou that sleepest rise from the dead and Christ shall giue thee light The Lord himselfe is descended from heaven with the voice of that Arch-angell of the Covenant and with the trumpet of God Open thine eyes and see that great light is come into the world and shall we loue darkenes more then light Because the graue could not rise up to life therfore life is come downe into the graue up then let us lay downe the body of death and joyfully together runne into his embraces Certainely as that woman in the Gospell when she had lighted up a candle swept and searched her house and at length found her money could not hold in her affection which brake an open passage from the heart to the mouth calling others to rejoyce with her so when the eyes of our minde by the light of GODS word haue found out that heavenly treasure it fils as new wine the heart with gladnesse and it must haue vent As this Prophet I beleeved therefore did I speake so will it be with the faithfull We also beleeve and therefore we speake Whosoever desires to be happy must avoid the company of wicked and worldly men and take a course of life altogether contrary That there must be a separationâ— is most evident Come out from among them and be ye separate but how farre it must be stretched is necessary to be a little opened 1. Therefore in respect of place a separation is not exacted we must goe out of the world if we thus separate 2. nor much lesse in exercise of Christian duties that were manifestly impious David did not run out of the tabernacle when he saw Doeg ther the â—ares shall grow with the wheat neither will the good corne plucke out it selfe because the weedes are mingled with it that separation is reserved for the last dayâ— as a part of our perfect happinesse But this separation must be
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
a strong witnesse for it The grounds or reasons may bee first in God his infinite grace which opens a posterne vnto his favour for those that unfainedly returne unto him and forsake their evill wayes hee covers all their past rebellions and imputeth not sinne unto them Secondly in the Prophet his knowledge of Gods goodnesse as well by an outward and ordinary revelation in the word as by an inward experience in himselfe He had walked in some counsels of the ungodly but yet considering his wayes and turning his feete into the testimonies of his Lord he found mercy and favour The Prophet therefore first knowing blessed is the man whose wickednesse is forgiven to whom the Lord imputeth no sinne Secondly being assured by an infallible and inward experience that when we hide not our iniquitie but acknowledge and confesse our sinnâ— the Lord forgiveth the punishment and compasseth such about with joyfull deliverance upon these grounds builds this certaine truth that the man is blessed who although he haue walked in the counsell of the ungodly yet being reproved stands not in the way of sinners but turnes his feet into the old and good way Gather hence first these instructions Instruction 1. The heart of man as it is in nature is not onely prone to evill but resolute in it resisting all meanes of recalling and hating to be reformed See Psal. 50. 17. Rom. 2. 5. Men will harden their hearts and make them as an Adamant Zechar. 7. 12. and by no meanes will yeeld to God in his word Some perhaps will object wee may see many wicked men of better temper then so Thus Rehoboam obeyed the word of the Lord by the Prophet Semajah Thus Amaziah hearkened to the voice of God and sent away the Israelites and Herod heard the word gladly reverenced the Preacher of it and did many things But we must know that the action of God bending men to subjection may be double either by a common grace of restraint or particular of the sanctifying Spirit Thus the Lord workes in Heathens I kept thee that thou should'st not sinne against mee bowing them to some kind of yeelding to some parts of his will for the good of the faithfull peace of the Church and other ends best knowne to his wisedome Secondly he plants obedience of faith in his children and brings their wills and affections under the yoke of Christ creating in them a new heart and conforming them to the divine nature But when both of these are wanting doe but obserue how men rush into all impietie breaking thorow all lets never regarding threatnings of the Law of God promises of the Gospell shame of men their own future or present good or hurt no better then mad men worse indeed then bruit beasts CoÌ„sider Pharaoh God coÌ„maÌ„ds him to let his people go serue him he defies God questioÌ„s who he is he sees divers miracles but is moved nothing at all At length his owne Inchanters tell him this is the finger of God hee relents not hee sees himselfe annoied with vermine and his Countrey destroyed yet will not stoope his owne servants intreat him to dismisse them yet still he refuseth when he was compeld to seeke vnto God by Moses and promises obedience no sooner had he rest but instantly breakes promise and furiously threatens Moses At length when affrighted with instant feare death and horâ—our he was enforced to thrust them out of his Land yet presently after he aâ—meth all AEgypt to fetch them backe againe and perisheth but yeeldeth not But he was an Heathen looke then to Professours God shewes the Iewes by a palpable demonstration that they were in his hand as clay in the Potters they deny it not hee cals them to repentance and tels them a plague else was neere them they speake desperatly surely wee will walke after our owne imaginations and doe euery man after the stubbornesse of his wicked heart The Prophet still followes them with admonition they acknowledge him a Prophet a Priest a Wise-man yet obstinately conspire against him and against the word Haue not wee such liue among us Yes thousands of swearers drunkards covetous who stand out against God his word their owne conscience their owne good and happines and scorne all stoppage Neither is there any meanes without the power of God concurring and working with it which can prevaile Are they smitten they fall away more and more they breake out to blasphemie but mend not Are they kindly intreated and waged with blessings The fatter they grow the more they kicke Deut. 32. 15. Seing man is not onely borne in sinne but bred in iniquitie there is now no way left him to come forth unto a blessed estate but onely by the path of repentance turning the heart to God and becomming a new creature See Luk. â—3 3.5 Vnlesse you repent you shall all likewise perish All men naturally are going in the broad way to destruction All haue sinned and are deprived of the glory of God This broad way therefore must bee forsaken and we must entet into that narrow tract if we meane to attaine a blessed estate Certainely as the Israelites could not enter into the Land of promise till those Rebels were consumed among them so till these cursed affections which by continuall rebellion labour to vexe the Spirit begin to die and drop away from us we are not fit to enter into the Kingdome of God Those Galileans whose bloud was mingled with their sacrifices and those who perished by the fall of the tower in Siloam were no greater sinners then others hence that woe pronounced to those vnrepentant sinners Hence our baptisme wherby we are entred into the Covenant of grace is called the baptisme of repentance and as Iohn the Baptist so also Christ begins his sermons The Kingdome of God is at hand repent and beleeue the Gospell Nothing is availeable to this end but the new creature neither iâ—deed can we be in Christ till we are newly created and moulded For repentance is that saving grace of God whereby we are changed and become other men altogether contrary to our former estate The word of God is as a mould in which the image of Christ is liuely graven by the finger of the Spirit into which when the holy Ghost hath cast us we are transformed into the same fashion Read and consider well that similitude where the Gospell is compared to a mirrour in which beholding the image of the Lord we are transformed into the same likenesse The first alteration is in the mind from darkenesse to light Before so perverse in our judgement that wee esteemed spirituall even Gods wisedome as folly but after this new birth we discerne in this folly for so foolish men count and call it no lesse then a divine and heavenly wisdome The second change is
prosperous Commaunder Alexander the great brought into subjection the greatest paâ—t of the earth then knowne But what beast what fowle must this Papisticall Aâ—tichrist be How many feete must he haue How many wings Who in much lesse then halfe this time shall bring under his yoake and raigne over many moe Countries and people then ever Antichrist â—new Is it possible in reason that any who hath not pluckt out his eyes should thinke the Pope Christ his subject nay Deputie who opposeth and exalteth himself aboue all that is called God Doth he not challenge to be unto the Vniversall Church an head to giue influence a Monarch to giue Lawes nay a Spouse to giue and receiue benevolence so that to be subject to the Pope is of necessitie to salvation nay doth he not usurpe and with all tyrannie maintaine a Monarchicall Omnipotencie Surely that judgment mentioned by Tertullian is fallen upon them They beleeve without Scriptures that they may beleeve against Scriptures We evidently see the Prophesie of the Apostle fulfilled in them Because they received not the love of the truth that they might be saved therefore God hath sent them strong delusions that they should beleeve lies that all they might be damned which beleeved not the truth But the Popish Faction aâ—firme that they cannot bee accounted heretickes because they haue never beeâ—e convicted nor condemned by a generall Councill But first it is suâ—ficient conviction to proue an hereticke that his errour is manifestâ—d unto him by the Scripture unlesse wee will thinke Simon Magus no hereticke untill hee was dead and rotten because no Councell before his death condemned his errours Againe the Papists maintaine things openly interdicted in generall Councels Thus they use defend in their Pope the title of chiefe or highest Priest censured and forbidden by the 3. Councell of Carthage so also the worship of Angels is by them stiffely maintained yet condemned plainly by the Apostle in the old heretickes Colos. 2.18 and after by the Councell of Laodicea They set up images in Churches prohibited by the Councell of Eliberis But what hope is there that this harlot will reforme any errour who in her head Paul 4. in his Epistle to Gropper condemning certaine abuses doctrines as being such which could not by that way that is by Scripture be defended yet never reformed any either abuse or doctrine nay who in her whole representatiue bodie the Councill of Trent is not ashamed to confâ—sse that Christ ordained and distributed to his Apostles non conficientibus not adâ—inistring the Sacrament both bread and wine and cannot deny but that it was so continued in the primitiue Church yet take upon themselues power to determine that whole Christ the true Sacrament is received in the bread alone and that the Church hath authoritie to alter this institution of Christ with a most brasen face challenging right to change any thing in the Sacrament excepting the substance and so consequently denying the bloud of Christ reprâ—sented and presented in the Cup to be of the substance of the Lords Supper Let every soule try here his claim to this true blessing Two notes â—re here offered unto us by which we may come to an infallible knowledge of our estate 1. How art thou disposed to that word of God which cals thee out of thy sinne be it either some gracious promise or sharpe reproofe how standest thou affected to it The word is a fire to melt and soften the iron heart of man that it may be fit to receiue the impression of Gods image Thus Iosiah melted the hearts of Gods people tremble at his voyce and when they profit are pricked in hearing Either thou standest in the way of sinners or else it is thus with thâ—e Amaziah can with some patience heare and follow the commaund but hate the reproofe of the word Ahab can approue and obey the counsell of God in ordering his Armies but hates Michaiah who would order his conversation according to the rule of God Oh! then considâ—r how thou art disposed to the rebuke of Christ as Moses who preferred it before the treasures of AEgypt or as Herod who beheaded his messenger How ofâ—eÌ„ hast thou heard that gentle reprehension joyned with a gracious invitaton O yee disobedient children returne and I will heale your rebellions doth thy heart then answer Behold we come unto thee for thou art the Lord our God we lie down in our eonfusion and our shame covereth us Hast thou lamented with Ephraim Thou hast corrected me and I was chastised Convert thou me and I shall be converted for thou art the Lord my God Surely after I converted I repented c. Thus doe these heires of happinesse they will lament they will mourne as for an onely sonne they will abhorre themselues and lye downe in ashes 2. Examine thy estate by thy care and endeavour to rise after thou art slipt and fallen Dost thou consider thy wayes and turne thy feete into the testimonies of the Lord Dost thou make hast and delayest not David strucken downe with that sinne of adulterie and murder and benummed with so many blowes of Satan lay a while as dead but when the rebuking voyce of God called unto him and testified Thou art the mâ—n how soone did hee awake from his swoone and expressed a whole world of griefe in one word I haue sinned As thou hast fallen with that Saint so hast thou risen with him and renewing strength hast fortified thy selfe and art become even impregnable on that side The more foule thy sinnes are the more are thy teares and sorrow the more thy loue to thy gracious Lord pardoning such and so many offences Obserue every where this disposition in the Saints and happy art thou if thou canst finde it in thy selfe But thou shalt see Ahab humble himselfe in sackcloth but still proudly and rebelliously disposed in heart Thou shalt heare the sinner say They haue stricken mee but I was not sicke they haue beatâ—n mee but I knew not when I awoke therefore will I seeke it yet still If it be thus with thee if thou confessest thy sinne with thy lippes but forsakest it not in thy heart how shouldest thou find mercy If thou tremblest for feare of judgement as Felix and yet nourishest in thee a corrupt heart and puttest off the word I will heare another time what art thou better nay how much worse then that Heathen Consider what strâ—ames of teares flowed from the eyes of Mary Magdalen What fire of loue burned in her heart How did Paul humble himselfe in respect of his persâ—cution How ardent his loue to Christ flaming out in all his actions Thus will thy heart be affected thus thy actions directed if thou art in the same estate Here come under reproofe 1. Those rebels which wilfully set themselues to resist the word of God and put it from them Two sorts may we
find among this kind of people One which more openly other that more secretly oppose it Of the one more grosse opposers we read in the old Testament Prophesie not say they to them that prophesie they shall not prophesie to them that they shall not take shame This is a rebellious people lying children children that will not heare the Law of the Lord which say unto Seers see not and to the Prophets prophesie not right things unto us speake unto us smooth things prophesie deceit Goe out of the way c. And the like we find in the new They commaunded them not to speake at all nor teach in the name of Iesus But when the Iewes saw the multitudes they were silled with envie and spake against those things contradicting and blaspheming Againe they opposed and blasphemed Such we see every where corrupt men sold under sin and heardned in it some drowned in a senselesse ignorance that neither doe nor will know any necessitie of this light and therefore wholy despising all prophecying And to cover their shamefull Atheisme they stand much upon prayer and doe not a little magnifie it in word But their words are wind they doe as much despise prayer indeed and as openly expresse the contempt of it in their actions as of preaching Some againe of more knowledge will not deny the necessitie of it as knowing it too shamefull to affirme there is no need of that which Christ openly testifies to be the one needfull thing Luk. 10.42 they will therefore come to it perhaps frequent it it may be pay for it but then they must haue preachers accoâ—ding to their owne not Gods heart If he will spend an houre in the pulpit in vaine flourishes of humane wisedome keepe off from their conscience and two or three houres in the Ale-house or Wine-Taverne this is the good Church-man nothing to deare for him But if he be such as dares not please men least he be turned out of Christ his service who would rather seeke their good then their good will if he bring home the rebuke of Christ to their hearts labour to beat downe their rebellion and draw them to the obedience of the Lord Iesus they will not abide him but devise an hundred slanderous discouragements and use all even the most wicked meanes to stop his mouth Many other are there which not so openly resist the word yet in some private and retired actions stand out in rebellion against the Lord. How many thousands liue among us convinced of their sinnes yâ—t living in them and following them with greedinesse Doth not the covetous know that he is an Idolatâ—r that extortioners usurers and oppressours shall not entâ—r into the Kingdome of God doth not the drunkard swearer curser Sabboth-breakâ—r know he liues in sinne and is under the curse and wrath of God yet doe they reforme their wayes and make conscience of dutie when they haue warning from God How farre are thâ—y from it Looke to the meaner sort they harden themselues in ignorance looke to the great ones they haue altogether broken the yoke Oh! that these would turne into their hearts and consider what they doe that they would well ponder first the folly then the heinousnesse and hatefulnesse of this their behaviour certainely nothing can be invented more fooliâ—h no marveile if the Wisedome of God continually debaâ—es these men with the title of fooles in the Proverbs for can any naturall folly be compared with this Find in all thâ— world such a foole that wilfully will runne into knowne and confessed destruction that will struggle with his Master whom he knowes stronger and able to over-master him And doe not men know and acknowledge God to be Almightie not to be resisted yet will they provoke him Are we not naturally afraid of those who can kill the body and where is the feare of him who can kill body and soule Now how odious it is and hainous may appeare in two circumstances first the greatnesse secondly the goodnesse of the person whom we offend provoke The Lord is the great King and his name dreadfull even among the heathen the pure Angels nay the rebellious devils tremble at his presence His goodnesse to us is unutterable he is our Father the fountaine of our life and all blessings which we enjoy expect or desire How great an offence is treason against a King the Lords annointed how hainous the rebellion of a child against a father how detestable the insurrection of unnaturall Absolon against David his King and Father so compleate a King so loving a Father how grievous to thy soule is the rebellion of thy wife child or servant hence God compares it to witchcraft for in it as in witchcraft the Covenant is broken God renownced and the Devill acknowledgâ—d for God and Lord our vowes of obedience to God utterly broken our soules delivered up unto the service of the Prince of darkenesse and disobedience What tongue can sharpen it selfe sufficiently vpon this occasion to cut a passage through rockes and Adamants unto the secure and carelesse hearts of men what trumpet can sound loud enough to awake their dead spirits God created us most blessed and gaue us power to stand in that happy estate we wilfully forsooke the meanes and it Since when we were carried downe in the torrent of our lusts into utter destruction and are even sinking into that bottomlesse pit he casteth out to us the cords of his loue to draw us haleth to us with a loud voyce to looke about to see and consider our danger betimes to take hold of mercy before we sinke and are past recoverie In the meane time as if we were rather bathing in the very fountaines of all felicitie then swallowed in these whirl-pools of death and hell we passe along plesantly never oâ—ce respecting his voyce or dreaming of any danger The Lord hath sent in among us his Heralds never so many never so loud they haue cryed out to us they haue lifted up their voices like trumpets and haue shewed us our crying sinnes what hath followed Some few as the shaking of an Oliue tree two or three berries in the utmost boughs haue hearkened and trembled at the word and taking hold of the rocke of their salvation haue tuâ—ned their feete into the old and good way some haue obtained but the rest are hardened How lamentable a spectacle is ready to meete us at every turne numberles numbers of men and women young and old rich and poore running a vie who shall safest plie himselfe in the wayeâ— of sinne and who shall first deepest plunge himselfe into hell Surely as the men of God were wont to go to the house of the Lord Psal. 42. 4 so go these men to the chambers of death with the voice of singing as a multitude that keepeth a feast how truly may God expostulate with us as once with his people by swearing lying and killing
to us in these glad tydings of salvation Why doe we turn away our eares say in heart as those wretched Iewes we are Lords wee will no more come at thee When we admonish you Speake every man the truth unto his neighbour let no corrupt communication proceed out of your mouth but that which tends to edifying Put away bitternesse anger and all evill speaking let no uncleannes be so much as named among you as becommeth Saints for none such haue inheritance with God Clense thy heart from the leaven of maliciousnesse purge thy tongue from railing reviling slandering when wee are thus earnest with you what fruit reape wee from all our labour we speake in the ayre we see these sinnes and many other spring grow and flourish among you Some very few haue their hearts opened but most shut up their eares and hearts least Christ knocking by his word should enter and while wee mourne for them in secret they openly laugh at us while we pray for them they mocke and flout us But what will you doe in the end thereof Know assuredly and oh that he who hath the keyes of David would let this knowledge into thy heart Thine owne wickednes shall correct thee and thy turnings backe shall reproue thee Know therefore and behold it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord of Hoasts Hence may the contrite and broken heart gather strength and comfort it selfe in the Lord God hath not cast away sinners but hath purposely sent his sonne to heale and saue them Therfore he is annointed and made the Christ of God that he might heale the broken hearted that he should preach deliverance to the Captiues should set at libertie them that are bruised Therfore Christ sends his Messengers and his word to open mens eyes that they may turne from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith The Lord hath opened unto us a passage to returne to his grace by Christ and to eternall happinesse But some dejected soule will say O I haue walked in the counsell of the ungodly I haue not onely delighted in wicked companie but all my life haue I spent in vanitie and noisome lusts I haue greedily followed the pleasures of youth and haue not with-held from mine eyes whatsoever they haue desired when my pleasures grew loathsome then with as much violence I pursued the world and the covetous desires of it and all my care and delight was here on earth to plant build and purchase for my selfe an earthly convenience As for those fruits of the Spirit that house made without hands eternall in the heavens the inheritance of the Saints in light I seldome dreamed of it but neglected the gracious offers of God But let me aske thee Dost thou not still persevere in the way of sinners Now that thine eyes are opened to see thy vanitie dost thou lament thy folly turne thy feet with hast into the good way Dost thou cry uncessantly O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes O therfore turne thou mine eyes away from vanitie and quicken thou me in the way Dost thou labour to redeeme thy lost time know then all is safe with thee Some will reply O but my sins are an heavie burden too heavie for me pressing downâ— my soule to hell Then hast thou right unto Christ therâ—fore be of good comfort arise he calleth thee Come unâ—to me all you that are wearie and heavie laden and I will ease you Cast away this cloke of sâ—ame and come unto thy Saviour But I am the chiefe of sinners Another claimes this precedencie who was yet the chiefe of Saints For this cause heinous offenders haue beene received to mâ—rcie that that for thy example Christ should shew all long suffering to those which should beleeve in his name beleeve therefore and thou shalt be saved O but my time is past I haue not regarded God heretofore in his word and now I am shut out foe ever No time is past while thou hast any time God hath not tied himself unto thy times but hath put theÌ„ into his owne hand So long as he lends his voyce to call thy time is not past But alas I feele a world of sinful filthines still dwelling rebelling in me now more then ever Know this is rather a symptome of health then sicknes Thou feelest sinne more now not because it but because thy health and sense of Spirit increases diseases in their strength dead the senses so that little paine is felt but when life prevailes and begins to expell the sicke matter our paine with our sense returnes Know assuredly he that hath dethroned sinne raigning in thee can easily subdue sinne fighting against thee Look then into thy bosome if thou findest there an heart melting and trembling at the word thrusting it selfe with all humble subjection into the yoake of Christ answering to his call Seeke my face Lord thy face will I seek thou art then in that true way which leads to blessednes nay that way which is blessednesse even Iesus Christ thy head Let every soule therefore stirre up it selfe and first weighing that warning given us by the wisdome of God If sinners entise thee consent thou not walke not thou in the way with them c then take words of exhortation and lay them to heart say unto thy soule Thou hast wearied thy selfe in thy wayes and hast found nothing thou hast hunted for the delights and pleasures of the sons of men thou hast â—â—ken pleasure in pleasant things thou hast proved thy selfe with joy and when thou hast caught it thou hast found it vanitie thou hast said of laughter thou art mad and of joy what is it that thou doest thou hast gathered to thy selfe silver and gold and chiefe treasures thou art wonderfully increased and behold all is vanitie and vexation of spirit Say unto the world so many yeares haue I served thee in all thy profits and pleasures I was in the day consumed with heat and with frosts in the night my sleep departed from mine eyes and thou hast changed my wages tenne times Gen. 31. 7 40. my childhood I gaue thee for babies my youth for wantones my riper age for riches behold all is vanitie and now except my God had beene with mee thou hadst sent me away empty Gen. 31.42 Say unto sinne O thou wicked and bewitching strumpet thus long haue I waited upon thy pleasures and fulfilled thy sinfull lusts I haue polluted my selfe and am become as an AEthiopian I haue doted upon thee served thee with greedinesse for thee had I forsaken all those rich graces and hopes layd up for me in heaven and what
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
any man he driues him thâ—ough all the degrees of sinne carries him headlong and suffâ—rs him not to stoppe unlesse the Lord over-rule him till hee bee plunged in the bottomlesse pit Hence it is that the faithfull are first awaked and commaunded to stand up to receiue light and being once raysed and quickâ—ed with Christ they goe from strength to strength till they appeare all of them before the Lord in Sion They mend their speed and runne in the way of Gods commandements burning in loue they forget what is behind reach forth to that which is before presse hard toward the marke for the price of the high calling of God in Christ Iesus Hence is it that wicked men wax worse and worse rush into all impietie as an horse to the battell and being caught and violently driven as a ship in a storme with the tempest of their sensuall desires never stop but in eternall death So as the godly goe on from faith to vertue from vertue to knowledge from knowledge to temperance c. so the wicked man laying a foundation in ignorance buildeth upon it wilfulnesse wilfull darknesse growes up to obstinacie and hardnesse of heart hardnesse procures senslesnes want of feeling ushers into wantonnes and delight in sinne and this delight brings in greedinesse O there is in the sinfull heart of man a praecipice and strange downefall in the desire and practise of iniquitie which will not indure any stay till it be cut off by God being either stopped by his grace and turned into the good way or stroken with death and sent to their place hurried with sensualitie they cannot cease to sinne drinke iniquitie as a thirstie man water as it drawes them so they draw it with cart-ropes they will take great paines to doe â—ickedly And as a man that wilfully flings himselfe from an high rocke or steeple cannot stay but still fals and the further hee goes sinkes with more force and speed so is it with our sinfull nature altogether like those swine in the Gospell which being left to the Devill were carried by him and could not stop till they came to those steepe rockes nor stay there till they had cast themselues downe into the sea and were stifeled Obserue it in some particulars When Satan had kindled in the heart of Cain that hellish brand of anger it could not be quenched with the neerenesse of bloud and deere relation of an onely Brother till anger had enflamed it with hatred and hatred broke out into actuall murder So in Sodome fulnesse of bread or luxury breedes idlenesse idlenesse lust and lust rushes into that bestiall filthinesse against nature And would to God some remnants of this cursed disposition remained not still in the faithfull howsoever it be over-mastered by his Spirit dwelling in them and raigning for Christ. When David gaue his eyes leaue to wander in wanton lookes his eyes draw his heart to wanton thoughts and desires and his heart driues on his body to actuall uncleannesse Thus was he carried headlong to adultery adultery puls him on under pretence of saving his credit to make Vriah drunke and at length to murder him Consider this with feare and not onely know the falsenesse and cunning deceiveablenes of the heart but remember that when men even Gods chosen giue way to sinne God often suffers them to be carried down in the current of it that before they can thinke of it they are almost sunke and swallowed in death and despaire There is that vnmeasurable pride in the heart of man that it will with no great difficultie be brought to mock God in his word in his works in his Saints For as God is denied so is he derided eyther in word and open profession of Atheism or more secretly in rebellious actions proceeding from inward contempt of God As there are some which haue denied God in words through feare and weakenes which yet confessed him in their heart so are there many who professing God in their words deny him in workes being altogether abominable disobedient and to every good worke reprobate Neither are these Atheists to be found among Heathens onely but every where swarme in the visible Church of God How often doth the wisedome of God complaine of and threatens the despisers of his word How often doe the Prophets cry out of them I am in derision daily every one mocketh me the word of God was made a reproach to me and a derision daily see the manner of their skosting They say unto me where is the word of the Lord let it come now Thus Ezekiell chap. 33. 32. So likewise God is mocked in his workes by those Atheists which being foretold by the Apostles wee see daily walking after their lusts Numberles are they that mocke God in his Saints see Psal. 14. 6. and 69. 7. 9. 11. 12. It might seeme a strange and marveilous thing that even those who professe Christ should mocke him should mocke him in his word and despise his wisedome in those ordinances which himselfe appointed and commended to his Church unlesse the Spirit had shewed us the cause of it namely the naturall man discernes not the things of God but judges them folly now we know that folly is the most proper object of scorne And many hipocrites are in the visible Church who haue Lord often in their mouthes yet never in their hearts but are in deed howsoever in shew they seeme otherwise naturall sensuall and divellish Doe but obserue the ordinarie behaviour of men in this open light how common is it for men to absent themselues from the publike service of God in the Sabboth never blushing in plaine termes to prefer their owne vaine conceits before the ordinances of God affirming and maintaining that they can serue God as well at home and in the chimney corner by reading some good booke c. as in the Church by hearing the Preacher And so wilfully blind are they that they cannot see how basely in this they esteeme of Gods wisedome who continually employes his servants and commands them to be instant the wisedome of God sends them Prophets Apostles wise men c. If God send them dare wee thinke it needlesse were hee not more then fond who would send a Guide with a man who without any direction can as well come to his journeyes end How ordinary is it to draw neere to God in his word to set before him yet openly by sleeping reading nay many times talking proclaimâ— the contempt and scorne in which they hold that Ordinance the power of God to salvation This behaviour were intollerable toward men yet God must take it at our hand Offer such service to thy Prince and try whether he will be content with it and accept thy person If he commaund thee to attend his pleasure at the Court and sets thee a day darest thou breake day with him darest thou
to despise the wisdome of the poore Though the wisdome of God hath openly testified The poore which walketh in his uprightnes is a better man then the rich which peruerteth his way yet will not men beleeve it For the better man ought to haue more respect we finde it by experience too true that friends and Brethren reiect thâ— poore be they never so instant with them so gâ—nerall is it that he ascribes it to all what the cause of this contempt is God himselfe telleth us The sinner despiseth his neighbour but he that hath mercy on the poore is blessed where despising and shewing mercy being opposed by God teacheth us that when wee withdraw our hand from doing them good or oppresse them then we despise them and this despising is not onely sinfull but rises from grosse customary sin so that when we are hardned in rebellion then we proceed to despise the poore and God in him But oh thou vaine man thou proud earth art not thou the same clay of the same potter and who hath separated thee who makes rich and poore How presumest thou to despise the worke of God being thy selfe the worke of his hands Looke to thy beginning and ending and spie out if thou canst any difference betwixt thee and the poorest Art thou not servant to the same Lord wearest thou not the same livery of skin and flesh dost thou not sleepe in the same dust and nakednesse wa st thou borne with lands treasure or scepters in thy hand what difference in the graue betweene thy mace and his mattocke Oh if thou hast so much light looke a little into thy heart and see there a farre more miserable and desperate povertie How poore is thy understanding in spirituall light and treasures of knowledge how poore thy heart in bowels of mercie how needie art thou in faith loue and those heavenly riches Thou which art beggerly in the true canst thou despise the want of wicked riches Hast thou not received all from God Art thou not his debtour why boastest thou of thy debts of that of which thou art onely a Steward and accountable to thy Master Certainly as that earth which is replenished with precious mettals is altogether in the superficies barren and unfruitfull so is it with â—arthly men who when they are swolne up with this worldly wealth are most miserable beggers in the true and durable riches insomuch that the Truth himselfe hath spoken it a Camell shall as soone be drawne through the eye of a needle as those men into the Kingdome of God Boldly I dare aâ—firme it that he hath never felt his inward miserie who despiseth outward povertie Againe consider how contemptuously other workes of God are used by most men for to omit many that worke of his mercy in having patience with us and forbearing us how is it despised how scornfully abused May we not say to thousands with the Apostle thou despisest the riches of his bountifulnesse and patience and long-suffering doe we not see with our eyes the complaint of Salomon verified among us because sentence against an evill worke is not speedily executed therefore the heart of men is fully set in them to doe evill Nay certainely so profane is the heart and so full of cursed Atheisme that when the Lord holds his tongue men begin to thinke that God is like to themselues But surely in nothing more palpably appeares our contempt of God in his workes then in the open wilfull even despitefull breach of the Sabbath so often and nâ—ver enough reproved For first it is a day consecrated and set out by God as holy for remembrance of those two greatest workes of Gods power wisedome and goodnesse towards us namely the Creation and Redemption Againe it selfe is one of those workes of God which especially manifesteth his grace towards us and is one of his loue-tokens in that he hath set out this day as a signe a working and eâ—fectuall signe whereby we in â—anctifying it to him shall finde and feele he is our God who sanctifies us to himselfe Besides in setting downe that precept he hath particularly hedged in our transgressing nature provoking us by many strong motiues to obserue itâ— laying forth meanes to helpe us tying a threed of remembrance about our hearts that wee might bee wholy without excuse so that whosoever with care reads it he cannot but see that the Lord more presseth that commandement and inforceth it upon our conscience then all the rest as being the meanes whereby hee writeth all the rest in our hearts Doe but now behold the practise of men and not to mention the Papists who holding not the head Christ Iesus regard not his day but abuse it maintain the abuse to any journey or other affaires but deifying the Saints most superstitiously obserue dayes by the Pope dedicated to their service lâ—t us look unto our selues Are not Ministers charged nay fearfully adjured to preach the word to be instant in season out of season yet how many despise the very season of sowing that precious and immortall seede As great a charge is given to the people for hearing and as great and more is their neglect and contempt openly proclaimed by them as well by their spending some of those few houres of Gods publike worshippe in their owne workes abroad in the field or at home in their beds by their fires c. as also by an impudent avouching and defending their sinne scorning all reproofe and deriding the reprover Nay even some that are called and reputed honest men and boast themselues to bee good keepers of their Church make no conscience to mispend the rest of the Sabboth in any vaine or idle employment taking liberty to dash out any instruction they haue received with ordinary nay many times unlawfull and at any time sinfull recreations Whence can this behaviour proceede but from a notorious contempt of God from a grounded Atheism and wilfull unbeliefe of heart And what Art thou indeed stronger then God Dost thou provoke him to anger and dost thou not provoke thy selfe to confusion of face Oh! know and remember God is not mocked and when hee denounceth so frequently unto thee for this sinne destruction of body and soule he mockes thee not Thine owne reason will teach thee as thou sowest so shalt thou reape if thou sowest the wind thou shalt reape the whirlwinde if thou sowest contempt thou shalt reape derision with the scorner hee scorneth 2. Mocking God in his Saints must here bee reproved the most common sinne of this Age. Everie abject scornes Christ in his members and indeede despiseth not so much the person as holinesse in the person Holinesse without all question is that Attribute of God in which he most excells and delights the very beautie of the Lord. Here wee admire his power grace mercy but in heaven the Saints and glorious Angels beholding his face
receiue Christ comming to thee beleeue onely and thou shalt liue Take heed now to thy foote and enter not into the way of scorners be no more a mocker least thy bonds increase Thou canst not but see every where profane men the plague of these last times making a jest of Religion despising God in his workes in his word in his Saints set not in with them but flie from them as from the pestilence And for a motiue to stop thee from this course consider theiâ— steppes how many feete haue gone that way how few returned Thou shalt find they perish by skores 2 King 2. 24. but hardly one or two single soules retyring safely from this last steppe of sinne But especially awaken thy soule from this sinne with assurance of like measure from God O seriously thinke with thy selfe will not the day come is it not running poast toward me and I know not how neere when I shall fiâ—de no comfort but onely in peace with God My pleasures my wealth will forsake me my friends will weepe for mee my body full of deadly griefes my soule pinched with thousand pangs of conscience the bell summoning me the graue gaping for me my accusers one without another within mee and the Iudge who cannot bee bribed much lesse any longer mocked â—eady to arraine me Oh then how welcome to mee will be the least hope that God would lend me a mercifull eare to heare me If hee should then deride my petition scorne my supplication and laugh at my miserie what can be expected but a fearfull instant damnation how soone would those foule spirits plunge my desolate soule into that eternall torment that lake of fire brimstone Shall I then willingly plucke this infinite misery upon my head Hath not the Truth which cannot lie assured me and will not my reason confirme it that he scornes the scorner How should I looke upon his face when he must be my Iudge whom I scorned to be my friend How shall I stand before his wrath whose grace I dâ—rided O therfore my soule prevent this mischiefe betimes accept of grace while he offers it seeke search sue for it now that thou mayest then assuredly finde it goe forth to meete it which is sent to meete thee take hold of it and leaue it not which will hold up thy head at that day will never leaue thee till thou art seated in eternall happinesse Psalme I. Ver. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse in this propounds positiuely the path which without faile wil bring us to it if we follow it to the end In this way he sets out two periods 1. delighting in Gods Law 2. meditating in it day night from which issue two points of doctrine 1. The Prophet affirmes him blessed who delights in the law of God 2. The Psalmist pronounceth him blessed who meditates day and night in the law of the Lord. In the former these particulars must bee openedâ— 1. what is the law of the Lord 2. what this delight in the law The law is sometime strictly taken for the first scriptures the fiue books of Moses and then ordinarily distinguished either from the writer and called the Law of Moses or by adding the other opposite member the law and the Prophets sometime it is more largely extended as comprehending all the propheticall writings of the old Testament as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law But the word here used properly signifieth doctrine yet is generally and rightly translated Law because whatsoever God would haue us know concerning his will and pleasure is there by himselfe taught revealed and promulgated Deut. 29.29 so that he appointeth it the only ordinary meanes of life Luke 16. 29 30 31. 2. because all doctrines delivered in the word are so many sanctions of the supreame Majestie binding the conscience to all obedience and perfect subjection Againe his delight is by some translated his will the word signifying that action of the mind whereby willingly pleasingly and with loue the heart cleaues to any thing so used Gen. 34. 19. This then is the meaning of the words Whosoever loues the Law or word of God cleaues to it takes pleasure in that which God there coÌ„mandeth he is entred already into a blessed estate This as it is here plainly testified so also the Apostle addes his suffrage unto it evidently affirming that as his misery consisteth in being vexed with the body of death resisting the law of God so his happinesse in delighting in that law concerning the inward man The grounds or reasons of this testimonie in David are 1. his knowledge in the word of God whence hee had taken forth this lessonâ— Deut. 28. 2. his experience having felt by this delight an unspeakable happinesse being holden up in his deepest afflictions and quickened from his deadnesse by this word Hence gather these lessons The Scripture containeth all that doctrine which is profitable to the perfection of a Christian so farre as to make him wise to salvation and to bring him to everlasting happinesse For if he be blessed who with delight entertaines it necessarily it must containe whatsoever is necessary or profitable to that end Thus else-where he pronounceth it perfect And the Apostle speaking of the Scriptures affirmeth them able to make wise to salvatioÌ„ profitable to instruct c. so farre that the man of God may be perfect in every good worke And hence is it that when God by Moses had written this law and delivered it to the people he straitly chargâ—th thâ—m to adde nothing to it nor take any thing from it and againe doubles this precept Deut. 12. 32. And without all question howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law and farther to presse and inforce it yet did never any Prophet adde any new doctrine to the former words they addâ—d to cleare and unfold it but no new matter or precept to the duties coÌ„manded Thus after did the Apostles as witnesseth that chosen Vessell they said no other things then those which Moses and the Prophets did say should come Certainly as in the creation of the bodily light the Lord made spread over the world a generall brightnesse which after he gathered into one body the Sunne and made it as a fountaine from whose beames not onely other creatures but the heavenly lights themselues should borrow all their splendour even the Moone and starres So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding diffused and spread it over mankind and for some ages of the world derived both by traditioÌ„ as
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
that there is no estate of man which may not there find what soever is comfortable and usefull 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures and could perceive and professe him to be the wisest happiest who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most godly wise 3. Especially the very object of delight being goodnes hence the wil is necessitated to take pleasure in it It proceeds from God the infinite goodâ— it is in its kind infinitly good therfore called the good word of God the end effect of it to lead us to our supream good happines But is it not the savour of death No otherwise then Christ is a rocke of stumbling not in it selfe but by the perversnesse of man Nay rather this argueth the goodnesse of it because as a thing is more good so the abuse of it is more dangerous In a word whatsoever goodnesse is in any creature whereby the bodily sense and life is refreshed all this in a farre more excellent manner and measure is comprised in the word The fleshly eye is ravished with beautifull colours and corporall fairenesse but the understanding is that eye of the soule to which truth is the most proper and pleasing object and therefore the feete beautifull that bring it The eare is pleased with sweete words and â—loquent speeches but how pleasant to a spirituall eare is this upright writing the words of truth The tast is delighted with sweet meats but the word is hony and â—he hony combe to the mouth of the soule How delightfull is gaine and profit to a worldly heart But this word is the currâ—nt coyne of that heavenly Kingdome which stocketh the heart with the treasures of grace and bringeth us to those full riches and inheritance of glory It is therefore our dutie to draw our averse hearts to delight in it and not onely necessarily but joyfully to converse with it Try here and proue thy selfe whether thou art yet entred into this way of happinesse See here the happy or blessed man delighteth in the law of God as well the word it selfe as the way set him downe in that word is pleasant and delightfull Obserue therefore the worke wisedome of our Creator and thou shalt find that as he hath allotted to the creatures severall beings and natures so hath he filled every nature with severall affections dispositions Among the sensible some take their pastime in the ayre some in the water nay some within the earth In the vegetatiue we see some trees and herbs delight and thriue in waterie and marish grounds other in dry and rockie some in hot and others in cold some in a fat others in a barren soile Thus in the food and nourishment of sensible bodies what a strange difference doe we see That is pleasant and wholsome to one which to another is loathsome and a deadly poyson Thus hath that all-wise Creatour disposed that there shall be a kind of aptnesse and affection in one creature to sustaine and beare up the nature of another Now as he hath given to the creatures severall natures and fitted them with severall nourishments answearable to their constitutions so also hath he so tempered their complexions that they are necessarily and strongly carried by their appetite to desire those things whereby their nature is sustained and comforted applying their tast to delight in those nourishments Thus in thy bodily life he hath given bread and wine for thy sustenance and so ordained that by his blessing there is in this food a power of increasing and strengthning the body and in the body a necessary and earnest desire of these aliments and in the tast a pleasure to receiue them Thus now is it with thy soule If thou art entred into this new life Christ Iesus is that bread which came downe from heaven the bread and water of life the true vine which cheeres up thy soule hee is brought home to thee in his word which word God hath purposely given to be the meanes of spirituall life and hath put into it his power to salvation therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it so likewise hath he given a spirituall tast to which this good and wholesome word is as hony and the hony combe so that they are not a little delighted and pleased with it If therefore thou canst finde in thee this spirituall tast constantly delighting in the word it is a sure note of life But had not Herod and haue not temporary beleevers a tast yea a delighting tast in the word Yes but 1. not constantly no not in the promise 3. The delight which they haue is not indeed in the word but in their owne conceits falsly drawne from it as remission of sinnes at all adventure mercy and grace without any true change or repentance and such like yea even then many things of Gods law they spit out as bitter and unsavory But the true Beleever hath this tast in him constantly though sometimes dulled by tentation and rejoyceth not onely in those sweet promises which nourish him but even in those bitter reproofes as in sowre but wholesome salets provoking to appetite and clensing the stomacke So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure The way of godlinesse righteousnesse sobrietie are all delightfull This is not so with the wicked man who may please himselfe or at least seeme so in some of these but hath no heart to many necessary duties nay utterly dâ—tests and abhors them The most civill man will take much libertie not onely in omission of pious duties as of prayer in his closet and familie breach of some part of the Sabboth but â—steems it a light matter to breake out into commission of some ungodlines as oaths so they be not frequent nor of the greater size in his measure but especially in shaping a religion and worship of God after his owne fancie neglecting nay even despising the rule of God at least precisenesse of that rule The hypocrite will gild over his out-side with a faire resemblance of pietie to God and the eye must be very sharpe to spie out a fault in the outward forme of his profession but is far from that seeming care of righteousnesse and just dealing with men but that we may easily discerne grosse neglect of such duties But he that delighteth in the Law of God cannot be thus disposed But as he loues the Lord for himselfe and delights his soule in rendring to God that which is his so doth he loue his brother for God and will carefully obserue his respects unto him 3. Seing the Lord giues this name of Law to the Scripture hence is just occasion to refute that blasphemous errour of Poperie that the written word is not a perfect rule or direction But 1. God in evident termes contradicts it The Law
Certainly the ground of this disobedience and rebellion is grosse infidelitie even a resolute unbeliefe of Scripture Had the Iewes beleeved Moses then would they also haue beleeved Christ. But if they beleeved not his writings they could not beleeve Christ his preaching how truely may we apply this sentence of our Saviour to this unbeleeving generation Had you beleeved Christ you would haue beleeved us for he spokâ— of us and hath told you He that heareth you heareth me But if you beleeve not his writing how should you beleeve our preaching If you despise his word in his hand you will easily scorn it in our mouthes And indeed this unbeliefe is more apparent because the more men urge and presse the Scripture on the conscience and practise of men observing the rule of his Spirit in preaching to edification and labouring to beat downe whatsoever exalts it selfe against Christ that everie thought may be subjected to his Scepter the lesse credit estimation and good opinion they gaine among men the lesse their doctrine and persons regarded But if neglecting the evidence of the Spirit they sticke their sermons full of Rhetoricall flowers and witty conceits of men if they come in ostentation of much reading stored with the citations of Poets Rabbies Schoolemen and with the sentences of ancient Doctors of whom there is no doubt very good and much profitable use in their season the more they goe on in this course where the conscience is not stirr'd as being altogether loose from man the more are they admired reputed and followed Oh this word of God is sharpe a two-edged deepe-cutting sword whose downe-right blowes cleaue the heart of our sinfull nature when those vaine flourishes never moue us hence it is feared and hated by those who liue in sinne and resolue to rest in the forme of godlinesse Therefore that most fearefull judgement fals often upon them there shall bee like people like priest The people rise up earely to follow drunkennes and the Priests ready to invite them Come I will bring wine and we will fill our selues with strong drinke when the people are deafe the pastor is blind they desire to be soothed he fills his tongue with flattâ—ry The people desire Cause the holy One of Israell to cease from us and the Lord justly giues them up to the doctrines of men and vaine flourishes of humane wisedome In a word as they wish so they receiue from God in his just judgement Ministers not after Gods but their owne hearts that they who haue no pleasure in the truth may beleeve lies and vanities and putting from them the power of Gods salvation may sinke in their owne perdition 3. Those are here sharpely to be rebuked who haue no relish in the word of God noâ— finde any sweetnesse in it The complaint of the Prophet is now verified in many who make no question but they are Christians good enough They haue uncircumcised eares they cannot heare the word os the Lord is unto them as a reproach they haue no delight in it How woefull is their estate if they had any sense to apprehend it and how much more woefull that they haue no feeling of this their woefull miserie That man is farre spent who being diseased cannot abide either good physike or wholesome meat but wholy delights in such a diet as is prescribed him by his distemper and how neere is that soule to hell who loathing all remedie cannot tast any thing which should doe it good but longs for all sinfull matter whereby it is every houre made riper for hell Certainely where the conscience cannot but confesse a life to come how fearefull is this condition which evidently shewes the soule to be dead unto that life dead in sinnes and trespasses for what life can be in any creature which desires not and that necessarily the meanes whereby this life is maintained thriues and prospers what affection of life where we delight not in that which preserues it Now were this death as in the death of beasts the deprivation onely of life and so a perpetuall sleepe without dreams a senselesnesse without any either pleasure or trouble it were the lesse miserable But when the heart knowes that after this life so short there succeeds another which is endlesse where both soule and body againe united shall continue for ever either in a most joyfull glory or an hellish torment no hope of change how miserable is this estate which testifieth to our face that we haue no signe of this life but are marked to that endlesse and fearefull perdition Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules If thou findâ—st thy heart take pleasure in this word thou canst say as the Prophet and as he truely say Thy word was found by me and I did eate it and it was the joy and rejoycing of my heart thou shalt finde the same comfort which is there given to that Saint and assure thy selfe that God will make good to thee what here he promiseth Thou shalt be blessed Surely even then when thy disquiet soule working in thee boiles in griefe and vexation to see that law of thy members rebelling against the Spirit and so strongly opposing that thou canst not do the good thing which thou wouldest then this delight in the law concerning the inward man will be a soveraigne comfort to thy afflicted spirit so that thou wilt be able with peace to say It is not I but sinne that dwells in me neither shall it be imputed to me but to the enemie prevailing against me Suffer then the words of exhortation and labour for this delight in the law of God Striue with thy dead heart to bring it to this dutie that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it Can there be a more easie command then this namely to delight in thine owne good and happines Now there is nothing in the word of God but that w ch wholy tends this way nothing in the yoke of Christ but that which is sweet and easie Remember how sweet the mouth of Christ is to those who haue beene acquainted with his word and exercised in it But what meanes should we use to worke our soules unto this delight in the word of God 1. Thou must purge thy tast from delight in sin when wickednesse is sweet in thy mouth and thou hidest it under thy tongue when thou favourest it and wilt not forsake it thou canst not possibly favour the word of God 2. Thou must earnestly intreat the Lord to open thine eyes that thou maiest see thy estate how naked blind poore and miserable thou art in nature that so thou mayest haue more sense how necessary this Ordinance of God is and how wretched thou art without it Be instant therefore with the Lord to giue thee this hunger
and thirst This will make that reproofe which to flesh and bloud is most bitter sweet and pleasant for the person that is full despiseth the hony combe but to the hungry soule every bitter thing is sweete Proposition 2. Now follows the second proposition arising from this verse namely The Psalmist pronounceth him blessed who day and night meditateth in the word of God Where is no need to expound many words for some are cleere enough of themselues and othersome haue before beene sufficiently explained Here onely consider what is this meditation and how that phrase day and night expressing the continuance of this duty is to bee understood This word meditation implies a vehement motion of the minde breaking forth into action The best Interpreter even the holy Ghost thus explaines this word in another place Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein Where we see the nature of meditation rightly unfolded consisting 1. in observation that includes diligent attending marking and remembring 2. in practising so what he there particulary commends to Ioshua he inforceth other where generally upon all Deut. 6. 3 4 5 6â— 7. c. where we are commanded to get these words by heart to teach them others continually to thinke of them that we may bring our hearts to the loue of God 2. Night and day is a phrase of speech implying not onely frequencie but such a continuance as though it be not without some intermissioÌ„ yet is without negligence carefully and cheerefully performed in the season of it Some haue thought that night signifies the time of affliction and trouble day the time of our prosperitie and gladnesse and no doubt but darkenesse is in Scripture often taken for grievance and trouble light for solace and comfort No question also but it is our dutie in the evill day and in all our rejoycing to meditate in this word but seeing the former is not onely the genuine or naturall interpretation of the words but also includes the latter by night and day must here bee understood a continuall revolving of the will of God sometime in hearing it when the season giues leaue sometime reading it frequently recollecting it in our memorie and without intermission expressing it in all our actions and constant practise Thus then runne the words Whosoever with a fervent and zealous heart giues up himselfe to the word of God to heare read thinke of it to practice and doe it and that not by starts but in a continuall course of life and conversation this man is already blessed and shall at length attaine to perfect happinesse Proofe Blessed is the man that heareth mee watching daily at my gates and attending at the posts of my doores Blessed are they that heare the word of God and keepe it He that looketh in the perfect law of libertie continueth therin not being a forgetfull hearer but a doer of the worke shall be blessed in his deed The grounds or reasons may be 1. in the nature of the word .2 in God ordering it and working with it First therefore as God hath given to every creature a certaine nature wherby it is fitted for any worke or end and hath in it selfe a power to worke unto that end as to light to discover and present things to the eye to feed to produce the like unto it selfe so hath he made this word to be his Ordinance which shall worke powerfully unto salvation And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe in sanctification and eternall life so hath he given a vertue to this his immortall word to open all things unto us necessary for this knowledge and therefore cals it light to sanctifie and breed us to life eternall And as seed simply considered without his appointmâ—nt could haue no force to produce the like no more could this word which therefore by the naturall man is counted foolishnesse 2. In us who are wholly dead in nature and haue no power in our selues to worke out our owne salvation but as since the curse the earth must with much labour be ordered and fitted before it can be fruitfull so since our cursed fall we cannot attaine this fruit but with this spirituall labour and tillage 3. In God working in his owne institution he is the great Husbandman Iohn 15. 1. he that giues the increase 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end but must be used applyed and directed by the hand of the workman so here unlesse the Spirit use this hammer it breakes not the stone in our hearts Looke then as in earthly tillage the ground must be first plowed up and prepared the labourer must cast in good seed harrow weed c. and yet still without the former and latter raine and the blessing of that Almighty Creatour and Governour all is in vaine thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts sent in his Ministers with this his plough to prepare and fit it so he giues his Gospell to be the seed of life causeth his servants to scatter it nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice yet all this is done by his blessing he onely giues all the successe and causeth it to worke to salvation Vse this first for Instruction 1. It is the word of God and that holy doctrine layd up and treasured in the Scripture thence brought out to us by the Stewards of Christ in the preached word which makes men happy And indeed seeing the Spirit doth there not onely set out one but the onely way to a blessed estate we may hence conclude that there is no other way which leads to happinesse nor any other appointed and effectuall revealed meane to attaine it but this Hence called the power if God to salvation Rom. 1. 16. 1 Cor. 1.18 Hence it is by the Spirit resembled to such things as are most necessary causes and helpes of life Before we attaine the life of God it is as seed to beget us 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe it is food milke while we are babes that we may grow 1 Pet. 2. 2. stronger meate to establish us Heb. 5.13.14 when we attaine more ripenesse Obserue continually that when the Lord compares this our happines to any earthly thing still the word of God holds that part in the similitude which evidently sheweth it to be his instrument wherby he begins perfects this worke in us As when in some places we are likened to the Temple of God every paâ—ticular Christian to be a liuely stone then in other places
the Spirit resembles the word to an hammer that breaketh the stone and doctrine to morter which holds us in this building so is it that meanes whereby God builds further When our happinesse is compared to an harvest then the word is called seed the Prâ—achers of it sowers The word likewise is raine thâ— Preachers those that water When the blessed estate of man is compared to an inheritance the word is not onely made the meanes whereby we become Sonnes but is said to giue us inheritance with the Saints Very frequent are these similitudes in the Scripture Looke therefore as in all creatures God hath ordained the fruit and therâ—fore appointed the meanes which being blessed by him bring forth their â—ffâ—cts so in this kinde whom God hath ordained unto eternall life to them he sends his word blesseth it and so produceth the effect purposed by himselfe As when he created the first Adam he created no more though he were Almighty to haue of nothing framed many millions but appointed all other men yea even Eve her self to flow from his loynes so when he gaue our Lord to be the second Adam he decreed that all his Elect should flow from him sâ—t out this immortall seed to this end though he be able of stones to raise up childreÌ„ unto Abraham yet doth he use no other means then this appointed by his own wisdom either to giue this life or to nourish it 2. Seing the word of God is the Guide which leades us to happinesse we learne also hence one of the most principal duties of man namely to heare read record and converse with it imploying his time in it Art thou a Minister of the word then hast thou this precept from God giue attendance to reading take heed unto learning continue therein Art thou an hearer Thou must be swift to heare It in authoritie then Gods charge lies upon thee He shall write him this law repeated in a booke and it shall be with him and he shall read therein all the dayes of his life that he may learne to feare the Lord. The like command is given to Ioshua Whatsoever thou art hearken to that generall commandement All these words which I command thee this day shall be in thy heart and thou shalt rehearse them continually My sonne hearken unto my words incline thine eare unto my sayings Let them not depart from thine eyes but keepe them in the midst of thy heart Let the word of God dwell in you richly The practise of the Saints answereth this precept Thus David he loves the Law this constant love brought forth continuall meditation So Ieremie and Iob Ier. 15. 16. Iob 23. 12. And even our reason it selfe if we hearken to it will strongly enforce this dutie upon us Our owne sense will tell us that an excellent object of the eye is the writings of mâ—n skilfull wittie and learned whereby with little paines we come to know all the fruit of their studies and reape in a few houres what they haue laboured many yeares Now if the writings of prudent and understanding men in which all their wisedome and their very soules are opened and discovered to us be the most noble object of a reasonable creatures eye then certainely the most excelling object of a Christian eye is the written word of God which unlocks and brings forth unto our view the glorious wisedome of our God Thy reason therfore will frame this argument Every creature ought principally to employ it selfe in that which is the most excellent object of it but the Scripture is the most excellent object of the eye therefore the eye must especially busie and employ it selfe in conversing with the Scripture So likewise the most proper object of the eare is sound the most excellent object of the eare is the voice of man and words expressing their notions but that which infinitely excells it is the word of God and his voice unfolding his gracious purpose towards us and therefore aboue all other to be most attended followed The most proper object of the understanding is truth the most excellent then must be the truth of God Certainly the highest degree of happinesse consisteth in our likenesse to God and therefore our beholding him as he is being the meanes whereby we are conformed to his image is of all other things most to bee desired When therefore we shall see him face to face and know him as we are knowne then shall we in our measure be perfected after the similitude of his glory see 1 Iohn 3. 2. Thus when Moses desired to see the glory of God though hee could not see him face to face which no man living on earth can doe but the backe parts alone that is discerned so much onely of his glory as our imperfect nature can receiue as when we see the backe of a man our knowledge is but imperfect yet his face shined so gloriously that the people yea his owne brother Aaron feared to come neere him Our imperfect happinesse then to which we may attaine on earth is to bee imperfectly conformed to his likenesse in some degree of holinesse which is effected by beholding him in his word For now in the prâ—ached word of God we see him not indeed face to face yet not as the Iewes veiled but with open face and so by looking into that perfect myrrour wherin he shines forth unto us in his grace we are changed into the same image by the spirit of the Lord. Looke as the eye receiues into it selfe the object or thing it sees so that it may be seene in the eye so the understanding being as the Philosopher speakes all to all taking into it selfe the image of God expressed in his word is more more conformed unto it A seale joyned to waxe brings forth the same impressure when therefore the Spirit having graven this image of God in his holy word thâ—n applies it effectually to the understanding it cannot but produce the same image and stampe If therefore we would diligently consider and compare those places Iâ—r 9.23.24 and Rom. 10. 14. we would soone confesse 1. that all our good consisteth in the knowledge of God and 2. that the knowledge of God depends on his word and then necessarily acknowledge that it is a maine dutie of every man to converse with the word of God and continually to meditate in it 3. It is also a second dutie belonging to every Christian to bring forth this word which he hath layd up in his heart for the edification of others as occasion shall bee offered this is especially intended by the Apostle Let every man as he hath received the gift minister the same one to another If thou art in the Ministerie then hast thou a strict charge from God to feede the flocke and to be instant in season and out of season If thou art one of
affaires but much more in spirituall you haue forgotten the consolation Heb. 12. 5. The Israelites forgot the workes of God Psal. 78. 11. 42. The very Apostles very forgetfull Mat. 16. 9. 3. We are dull of hearing hard to conceiue these spirituall lessons Heb. 5. 11. The Apostles perceived not the miracle of the loaues Mat. 16. 9. when Christ spake most plainely they vnderstood him not Luke 18. 31 32 33,34 Looke as a man travelling in a journey howsoever for a night he takes vp his Inne yet if he doe not continually goe on and in the morning set forward againe he cannot come home so here much more Had the Israelites returned to AEgypt had they sate downe in the Wildernesse had they not in due season still made on they could not haue come to the Land of rest and promise 1. Here is condemned that obstinate and wilfull conceit of men who dreaming of many other Guides to a blessed estate are wilfully resolved to resist this truth that God hath given them his word to be his onely conduct to happinesse There is a cursed disposition in our nature whereby wee are prone to râ—sist the holy Ghost speaking in his word See Esay 63. 10 Act. 7. 51. This rebellious affectioÌ„ our Saviour noted in those Iewes I am come in my Fathers name and you receiue me not if any come in his owne name him will you receiue When any lie is brought to us by Satan the world or our deceitful hearts how easily is it entertainâ—d little perswasion needes to draw it on as that God will be mercifull even to those which adde drunkennesse to thirst see Deut. 29â—19 20 that by our good meaning and honest intent wee shall comâ— to heaven that in grosse ignorance neglect and contempt of the word we shall be saved such â—ies easily find an open doore in the heart of man soone enter and settle there so that it is impossible almost to driue them thence But when God tell us There is no name under heaven by which thou canst be saved but onely by Christ there is no other meanes to make Christ thine but only by faith nothing can worke faith but hearing the word let argument be heaped vpon argument proofe vpon proofe make it never so plaine that now the conscience is utterly convinced yet are men resolved to stand out and deny the conclusion The more foole any man is the more conceit hath he of wisedome in himselfe hence it is that the wisedome of God is despised in the eyes of a carâ—all proud man Suppose any of these men were to travaile a long and dangerous journey of which he knew not one step if then a friend should tell him I haue a servant throughly acquainted with every foote of that way who wil bring you thither safely take him along with you vse him on this occasion who would refuse such a favour how thankfull would we be to the Maister how carefull to follow this Guide how much would wee make of him But when the Lord our best friend giues us his word the onely Guide to conduct us to himselfe and in himselfe who is both the way and our happines at the end of it we cannot be perswaded to make any or at least any right vse of it we thinke we can tell the way as well as he though indeed we never knew nor trod any one step in it and in this our wilfulnesse we goe headlong to our destruction 2. That strange neglect of this great dutie hearing reading remembring and repeating in our hearts what we haue heard is here to be censured The times which God himselfe hath sanctified for the hearing of his word is it carefully observed and spent in this employment As any man is more vile and abject so doth he more vilely esteeme and cast behind his backe this commandement of God Who accounts himselfe a servant to Christ bound to waite upon the posts of his doores Who thinkes himselfe blessed that he may heare him Doe not men say as those Israelits Wee are Lords wee will come no more at thee Were it a matter of profit or merriment men could not be kept nor staved off from it Certainly men in this openly shew that they haue lesse faith then the Devils For even these cursed spirits both know the necessitie of the word preached and are perswaded that by it men attaine a blessed estate but these brute beasts and far worse giue no credit to God himselfe professing to them this truth So also the reading of the word how is it slighted by men Who sets out a time and resolues to spend it in this dutie Alas it is shouldred out by every idle occasion some haue farmes some haue bought oxen some are married any frivolous excuse is good enough the common plea is businesse One hath a great charge and family he must provide for it another is taken up with publike affaires he can spare no time a third is a poore man liues by his labour he can hardly get himselfe bread c. But 1. Know all excuses are vaine and cannot put off the expresse command of God Thou followest thy publike businesse why so Perhaps thy Prince commaunds and expects it And is Gods commaund of no force with thee Thou art a poore man need driues thee to worke for thy living and art thou not more poore and beggerly in spirit and wilt thou not supply thy necessitie Thou must provide for thy familie why so God commaunds it and doth not the same God commaund thee to read his word and exercise thy selfe in it Is it not a more evident token of an Infidell to neglect the labour in thy heavenly then in thy â—arthly calling 2. Can businesse excuse thee Is then the word of God an idle matter and onely for idle times Must this chiefe and speciall action of thy life giue place to every vaine occasion Should we heare a Husbandman professe that he had so much businesse that he could find no time to plow or sow who would not thinke the man mad And art thou better in thy wits who prosessing Christianitie pleadest thou hast no leasure by reasoâ— of other employments to busie thy selfe in the word of God 3. Businesse cannot excuse but must incite rather to this dutie The affaires of Princes are endlesse yet giue them no exemption from this practice all the dayes of their life as we heard before Deut. 17. 19. Câ—rtainely the more businesse thou hast and employment in earthly matters the more need hast thou of conversing with the word as being thy Guide directing thee how to passe through these cares with a good cleere and cheerefull conscience as also a meanes to make all thy affaires to prosper 4. Thine owne practise will condemne thee There is a time for every purpose under the Sunne and thou will not suffer any one employment so to engrosse thy time but that other occasions shall be served in
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
owne wicked hearts haue determined Others are not so open but will make good shewes in civill nay perhaps outwardly religious carriage yet are but hypocrites of whom our Saviour speakes Mat. 7. 26. They are no better then very Idiots they would attaine and possesse the house not made with hand but lay no foundation Christ there distinguisheth the faithfull from the hypocriticall hearer and seeming Christian looke on them with a lesse heedfull eye both will seeme alike both as well builded houses but one with a foundation the other without it now that ungrounded building may stand till a tempest come but no longer Thus here an hypocrite will repaire to the word as readily will sit as orderly seeme as greedy in outward attention as the best but he never layeth the foundation by digging out his owne earthly heart and setling there that corner stone by denying himselfe for Christ and renouncing his owne will and affections 3. Stirre up thy dull heart and quicken it to all diligence in attending upon the word of God plead no excuse but remember the commaund of God Bee swift to heare Be not a forgetfull hearer Thirst as a new borne babe for the sincere milke of the Gospell to grow by it The maine argument and motiue impelling to this dutie is here expressed This shall bring thee to happines thy thoughts thy actions looke all this way diddest thou thinke any thing more helpefull to this end then other thou wouldest use it beleeue God in his word who assures thee that this meditation in his Law shall certainly effect it for thee Adde to this the danger of thy neglect Thou shalt find no favour from God in that evill day if thou despise this dutie remember Hee that with-draweth his eare from hearing the Law his prayer shall be abominable The same measure thou givest thou shalt receiue see Prov. 1. from the 24. to the 29. verse neither doth he threaten this recompence onely but certainely effects it read Zachar. 7â— 11. 12. 13. But what meanes should we use to bring our hearts to this dutie 1. Remoue that pride of heart and conceit of being increased in goods and wanting nothing for the full stomacke despiseth an honey combe See Ieremie 13. 15 2. Remoue all worldly thoughts cleare thy heart from those thornie cares when thou enterest into the house of God 3. Further thy selfe by earnest prayer frequently calling upon God from sense of thine owne wants and confidence of his supply for his powerfull assistance in his owne holy Ordinance Psalme I. Verse iij. And hee shall bee like a tree planted by the rivers of water that bringeth forth his fruit in his season his leafe also shall not wither and whatsoever hee doth shall prosper LOOKE as men confident that their wares are good which they would vent will not sticke to giue us a tast nay call and invite us to assay their wine or any such commoditie or rather as a friend who having purchased a goodly seat and desires to joyne some deere friend or brother as purchaser with him will first propound it in generall and commend it as worth his money and after parcell it out in the particulars so here the Proâ—het or rather Christ in him having in the first word of this Psalme orderly set before us in generall and more confusedly that end of man which by all is desired and then described the way which leads either from it or to it now more distinctly discovers the particulars of this happy estate that hee may more strongly incite our slow feete to runne in this way and so attaine our desires Now because the things which God hath prepared for them that loue him eye hath not seene eare hath not heard neither haue entred into the heart of man hence the Wisedome of God descending to our weakenesse hath expressed them to us 1. by a comparison such as being very familiar and in every eye might worke the better upon the beholder And because it was impossible in any one or very many similitudes to set forth all the particulars of this blessed condition hee instanceth onely in some such as are eminent and such as when they are well considered are most fit to worke upon our affections and fasten them unto it First therefore he layeth out this happinesse by a resemblance of a plant which he describes by some circumstances 2. By some effects or properties A tree not wild but husbanded planted and as some render it transplanted 3. By the place where it is seated by the rivers of water The effects are likewise two 1. fruitfulnesse 2. a perpetuall flourishing The sense then is As you see a tree digged out of a barren and thirstie land transplanted to a fat and fruitfull soile and rooted by a running water is even laden with choice fruit and keepeth it selfe in a flourishing estate so is it with those who having forsaken the dry wildernesse of sinne where they either walked in the counsell of the ungodly stood in the way of sinners or sate in the seate of the scornefull and are now by the hand of that great Husbandman transplanted and seated by those fountaines and rivers of his word they grow fruitfull in grace and are entred into an inde-flourishing estate that neither their profession nor fruit shall fade till they attaine to the fulnesse of happinesse with Christ in glory Secondly the Prophet describes this happinesse by one especiall part of it whatsoever he doth shall prosper From the similitude two propositions may be gathered the first from the circumstances Hee that forsaketh wicked wayes and delighteth and meditateth constantly in the word of God is like a tree planted by the rivers side The second from the effects Hee that forsaketh the way of sinne delights and meditates in Gods word is like a tree which bringeth forth fruit in season whose leafe shall not fade In the former three things must be unfolded 1. what kind of tree is here intended 2. in what respect the faithfull are compared to a tree planted 3. what it is which answers to the rivers of water in this similitude For the first The kind is set downe in generall onely a tree but by all probabilitie the Palme-tree especially intended This may appeare 1. by some circumstances from this place 1. because as Plinie affirmes the Palme delights in running waters and desires continually to drinke 2. because the fruit of the Palme is ever in waxing some budding while others are growing and while these grow others ripen so that they are three yeares before they come to any perfection Lastly the leafe of the Palme withers not but continues greene even in winter 2. In other places we find this comparison more plainely specified The righteous flourish like the Palme tree For the second in what regard the faithfull are thus compared is very plaine Trees are planted either by being wholy removed from one place to
divelliâ—h eye full of lies succeeds it The losse of the former necessarily inferres ignorance of good the other presents to us evill in the forme and appearance of good As fooles by want of naturall wisedome know not the worth of things excellent and by a childish folly esteeme highly of vaine uselesse and unprofitable things or as mad men that haue no knowledge of their friends but esteeme them enemies and desperately in spight of all good counsell runne into any danger or mischiefe so senselesse man hating indeed God himselfe and all the meanes and offers of life willingly followes the Devill through sinne unto hell can discerne no goodnes in that which is truely good but seemes to see much content in vanitie and that which leads him to destruction In a word before our transplantation our fruits are described by the Spirit namely adulterie fornication uncleannesse lasciviousnesse Idolatry withcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revilings and such like after our implanting we may see the spirituall fruits set out in the same place love joy peace long suffering gentlenesse goodnesse faith meekenesse temperanee and such like see also 1 Cor. 6. 9. 10. 11. Necessary is this change seing we are all naturally accursed but without it there can be no passage from cursing to blessing from one contrary to another Againe God the Father hath decreed for the honour of the Sonne that all nations shall bee blessed in him and none saved but by his name that he shall bee the head of every creature Now then wee must of necessitie be cut off from the first Adam before we can be grafted into the second Adam and cannot be blessed in him till we be grafted into him 2. Whosoever forsakes his sinne and with delight meditates in the word of God day and night that word shall bee to him as water to a plant it shall continually nourish him in the life of grace and that gracious and holy Spirit shall as a River feede and sustaine him in this blessed life that he may continue and daily encrease in this spirituall fruitfulnesse This is here evidently aâ—firmed by the Psalmist often and strongly confirmed by other Scriptures and the examples of the Saints He that heareth me hath everlasting life He makes them to rest in green pastures and leads them by the still waters They shall bee as a watered garden and like a spring of water whose waters faile not And againe Their soule shall be as a watered garden Certainely that holy Spirit himselfe enters into us by his word Gal. 3. 2. Acts 10. 33.44 And even hence is it that the Spirit compareth the word so often to seed and food as the meanes whereby life growth and strength spirituall is given us Every severall creature hath his peculiar nourishment but this onely is the food which nourishes the new creature to life eternall True is it of the bodily much more of spirituall life that man liues not by bread onely but by every word that commeth out of the mouth of God Thus when the Thessalonians received the word not as mans but Gods it was effectuall and wrought mightily in them â— Thes. 2.13 Thus whensoever the Prophet â— found himselfe dull heartlesse and dead in performance of any dutie he had recourse to this word and found quickning grace Psal. 119. 50.93 And indeed as every creature hath his force and worke by Gods appointment and ordinance and not by any thing of it selfe and therefore worketh only to that end which he hath set out for it so this word is by him ordained to this purpose namely to giue and maintaine spirituall life and hence it powerfully worketh and misseth not this effect Manifest is it that in the word written the image of the essentiall word even of Christ is engraven and figured by the Spirit of God and evident that our soules are as waxe liable to any impression good or bad Now then when that blessed Spirit applieth this word to our hearts having before prepared and fitted them for it and often by delight and meditation renewes this impression hee will bring in us still continue and daily renew the same forme and image in our soules 3. Wheresoever this word hath made an effectuall entrance and brought in with it the spirit of grace that word and Spirit shall be not onely as water but as rivers of water Standing waters will soone be corrupt stinke and become unhealthfull and noysome to the body but running waters are ever sweete and wholesome Standing waters will dry up and faile but the Rivers fed with living Springs continue and endure even in heat and drought Such as forsaking this word follow their owne devices are like those who make pits and forsake the rivers their pits yeeld unwholesome and poysonous waters and soone are dryed up and faile but hee that cleaues to the word and Spirit working in it shall be certaine to finde health and continuall supply This comparison is used by the Spirit Ier. 2. 13. Obserue those words in the Prophet Ezek. 47. 8. 9. 11. There we shall perceiue that those running waters of the Sanctuary are very healthfull but when wretched men mingle them with their owne mire their owne muddie braines and inventions they shall be as salt pits not healed There is no doubt but these waters are the Apostolicall doctrines delivered by them first in preaching secondly in writing This is that wholesome doctrine so often commended to the Ministers of God 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13 Tit. 1.9 and 2. 1. So likewise it continues and stayes by us when this seed is sowen it abideth in us It shall not be taken from us Marke the covenant of God He puts his law into the hearts of the faithfull and writes it in their inward parts so that this law shall not be razed out nor the Covenant broken as the former but such a feare of his name there setled that they shall never depart from God Read Ier. 31. 33. and 32.40 It shall be as a living fountaine in the heart springing up to life eternall See Iohn 4. 14. and 7. 38. 39. The word of God is an immortall seed and abides for ever not as earthly seed which when it is sowen and is fruitfull dyeth and emptieth it selfe to fill up the eare but this still continues and is a living roote ever sending forth the fruits of spirituall life Men perish the best of men faileâ— The very Prophets which are vessels bringing this word are as speakes the Apostle earthen vessels and are broken but the word which they bring surviues them and thousand generations after them Read Zach. 1.5.6 To shut up this point for continuance both of the word and Spirit we haue that faithfull promise made to our head As for me this is my covenant with them saith the Lord My spirit which is upon thee and my words which
I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
which thus we acknowledge should call for it and there were no other end but onely the honour and glory of our Creatour and Redeemer were not this sufficient nay abundant to draw us to a diligent performance of this dutie Heâ— hath made us the most excellent creatures upon earth and out of the dust hath promoted us to this dignitie redeemed us from a woefull captivitie into which we were fallen by our owne folly in us and our rebellion against him and would not this challenge a much greater matter at our hand then to come into his presence there to honour him there to heare him informe us in his will and to put up our complaints and petitions to him by which we acknowledge him our Lord and Soveraign which indeed is rather a grâ—at privilâ—dge then any burdensome service But when our profit is joyned with his glory and as he receiues some honour from us so we receiue infinite blessings from him when our necessitie if we haue any sense of it the most miseâ—able povertie of our soules so many grievances nakednesse blindnes nay a very hell upon earth thrusteth us forward and tels us to our face there is no helpe in us but points us out to him and to his Courts which he hath made his Store-house there to cover our filthy nakednesse by putting on Christ so glorious cloathing there to giue light to our eyes there to poure out to us the great riches of his grace there by waiting on the posts of his doores to make us blessed and happy In a word by observing a temporall rest of grace to bring us to his eternall rest of glory what contempt of God what cursed Atheisme nay what spirituall madnesse drawes away our hearts from this dutie It is indeed no marvaile to see a foole or distracted man neglect those persons and duties in which consists their well-being for the cause is evident the want or deprivation of that reason which should guide them in such actions but to heare a man confesse my experience teacheth me that all earthly things so farre as I haue enjoyed them are vanitie and vexation the Scripture teacheth me that there is no happinesse no nor content for man but onely the enjoying God who is indeed the onely supreme good I cannot enjoy God nor ever see him with comfort but onely by holinesse Heb. 12. 14. I cannot attaine to holinesse but onely by the truth which is the word of God Iohn 17. 17. and aboue all things I desire to be happy to see now this man despise the word of God and set more light by it then by his old shooes how can we wonder enough at such a disposition Oh you heavens be astonied at this be afraid and utterly confounded saith the Lord for my people haue committed two evils they haue forsaken me the fountaine of living waters and digged them pits even broken pits which will hold no water What creature even the heaven it â—elfe may not wonder and tremble to thinke that those who professe themselues Gods people and confesse him their fountaine of all life and comfort should yet forsake him even in those Ordinances whereby as by pipes he conveyes his grace and imparts himselfe to them drawes them home and unites them to himselfe and should cleaue unto their vanities which their owne sense and experience will tell them are but meere deceits and lyes promising much happinesse performing all miserie here vexation hereafter damnation 4. The beginning weake and distressed Christian hath here an handle offered him to take hold of comfort and apply it to his troubled soule Many a weakling who sees in himselfe nothing but a delight in the law of God in the inward man and rather a desire then a power to meditate in it is not a little grieved yea amazed He lookes into his soule findes there many sinfull infirmities nay fleshly rebellions against the Spirit standing out and not yeelding to the law of God sometime leading him captiue to the law of sinne and in this particular although he find a thirst of the word before he come comfort and delight in hearing yet both when hee is in the house of God many times distractions of vaine thoughts withdraw his eare and when he is gone waut of memorie makes the word nothing so fruitfull as it should be and to weigh downe all this evill he sees no other good but onely his delight in the law of God and some fruits of it as lamenting his sinfull estate wrastling against his cursed nature and hence he is not a little troubled and many times grievously affrighted But know 1. it is thus with Gods dearest children as with the Apostle He could not doe the good thing he would That measure of obedience in hearing and doing the will of God which he desired to giue he could not giue it the evill which hee would not doe hee did perhaps vaine thoughts in hearing God and speaking from him and such like sinfull infirmities faine he would haue utterly cast off but could not he saw much miserie in his nature sinfull rebellion against the law of God to answere all this he found nothing but his delight in the law of God yet was hee a most deere child of God and in an happy estate 2. Remember that where once the Spirit hath made a channell to convey into any heart his word and grace he never leaues it dry This good part shall not bee taken from thee This seed shall remaine in thee This water shall spring to everlasting life Remember that promise Esay 59. 21. and waite upon the Lord with patience As the Minister is commaunded to suffâ—r in preaching 2 Tim. 4. 2. so you in hearing Heb. 13. 22. and to bring forth fruit with patience Luke 8. 15. How long doth many a good Minister preach with diligence before he sees the least hope of fruit At length some few blades spring up here and there why then shouldest thou expect seede time and harvest all in a day Consider the exhortation Iames 5. 7. The Husbandman waiteth for the precious yet corruptible fruit of the earth and hath long patience shouldst not thou with more comfort and patience wait for that incorruptible and heavenly fruit promised in fulnesse to those that hunger for it Dost thou then find that good seed cast into thy heart Dost thou feele it begin to roote it selfe in a constant delight Doth it send forth any fruit and shew it selfe though yet weakly Remember thy harvest is but in the blade as yet and thy faith a graine of mustard seed the least of seeds but when once growne the greatest among hearbs Mat. 13. 32. 5. Let us be exhorted to forsake this barren and dry wildernesse where no water is this accursed estate of sinne and come out to this land flowing with milke and honey Leaue this AEgypt the place of bondage and oppression and come out to this true Canaan And
for motiues consider the diâ—ference betwixt these conditions and estates of men excellently resembled in those two types those two Countries so contrary AEgypt and Canaan Read it set out to thee Deut. 11. 10.11 12. 2. Consider the disposition of every creature No man will refuse to flit from a dwelling in which he sees and findes many discommodities to a place wher he shall enjoy an happy estate and liue in health and plentie If thou desirest to know the meanes it is by receiving the word grafted with meekenesse Iam. 1.21 Now this meeknesse is that Christian vertue which proceeding from humilitie and being opposite to frowardnesse and stubbornnesse of heart bends and bowes our soules in all gentlenesse to the yoake of Christ as acknowledging him the just Commaunder our selues his subjects and servants Proposition 2. The second proposition in this verse drawne from the properties is Hee that delights and meditates in the word of God day night is like to a tree that bringeth forth fruit in season whose leafe shall never fade In which are two especiall things making up and accomplishing the happinesse of the faithfull soule which seekes the Lord in his word 1. The effects and fruits following this planting and watering 2. The perseverance or continuance in this estate The effects are two 1. in this life the fruit of grace 2. in the other the fruitioÌ„ of glory For I take it as certaine that the Spirit here intendeth both as well because glory is the especiall part of our blessednesse here described as also because this bringing forth fruit in season will rather agree to that perfect fruit which we receiue in glory then the other No sooner is the tree transplanted but fruit instantly followes but the perfection and full ripenesse of it is not here gathered but hereafter in heaven Some here resemble faith to the leafe but that being the speciall fruit of grace cannot fitly be thus compared The purpose of the Spirit without all question by the never-fading leafe is to expresse the ever-flourishing estate and life of the godly It is not therefore necessary to descend to any particular and in this similitude to liken any one thing in the faithfull to this leafe but sufficient that as the tree whose leafe is ever green continually flourisheth and even in the midst of winter liues and prospers so the godly in the most troublesome stormes of all tryall and tentation shall pâ—rsevere in this spirituall life and even then shall sucke that heavenly sap from Christ and openly flourish in an holy profession Now I see not any difficultie in these words but onely it may seeme doubtfull in what sense these fâ—uits of grace and glory are said to bee produced in season For that of glory the season is only knowne to God who hath put the times and seasons in his owne power and brings forth this fruit in some sooner in some later as seemes best to his owne wisedome onely this may bee observed that as the Palmâ— ripens his fruit not suddainely but is three yeeres longer then any tree concocting and mellowing it before it come to full maturitie so it pleaseth the Lord not instantly to ripen this fruit of his Spirit and perfect us in compleat holinesse but often by a slow progresse and no hasty growth brings us to that supreame happines and full perfection For that other fruit namely of grace ordinarily it is interpreted as opposed too those to hasty fruits which suddainely ripening and before due time are of no use but sowre and unsauorie of which we use to say in the proverbe soone ripe soone rotten Leaving to every one his owne sense so farre as it is not repugnaâ—t to the rule of faith I doe not willingly consent to this interpretation First because I cannot easily beleeue that any spirituall fruit can either spring grow or ripen too soone and am perswaded that it is the proverbe of Satan hatched in hell A young Saint an old Divell Secondly because even that caâ—kasse of faith which is in hypocrites who are the stony ground is but a blade no fruit a blade without a roote as is evident in the parable I would rather â—nderstand it as thus intended As there are many fruits of the Spirit so are they not all producâ—d at one time some presently shew themselues but other some spring not till a long time after onely the seed and roote of them is in the heart but the fruit appeares not and yet in due time the fruit shall follow The sense then is this He that delights and meditates in the word shall not onely fructisie in grace and attaine in good time every good gift of the Spirit but shall certainly in Gods season grow to a further degree of ripenesse and at length to a full maturitie and glorious holinesse and this fruitfull and glorioâ—s estate shall not decay the fruit of grace shall not utterly perish but shall surely end in endlesse and perfect glory See for proofe Ierem. 17. 8. Thus when the word is rightly heard fruit followes Luke 8. 15. no lesse fruit springs from this seede then life yea everlasting life Iohn 4. 24. The grounds or reasons may be 1. The grace of God in electing you haue not chosen mee but I haue chosen you and ordained that you should bring forth fruit and your fruit shall remaine 2. The blessed Spirit working in it Gal. 5.22 3. The nature of the word which God hath made to be as seed now every seed hath a vertue and force to produce the like 4. The materiall and maine cause is the roote that beareth us even Christ Rom. 11. 18. see Iohn 15.4.5 Looke then as the tree such is the branch thus the Lord Iesus being full of grace which was delt unto him not by measure Iohn 3. 34. distributes to every one which is grafted into him that measure which is requisite for that part which he holds in his body Iohn 1. 16. Ephe. 4. 16. And seeing himselfe being risen from the dead dieth no more Rom. 6. 9. he giues this never-fading life to those who are his members Iohn 6. 37. 56. 57. 58. Learne then here for instruction that it is altogether impossible that soule should be barren in spirituall fruit which delights and meditates in the word of God Now as in earthly so in these heavenly fruits there are many kindes and every kind diversified into other The chiefe of the spirituall are godlinesse righteousnes and sobrieâ—ie In godlinesse sundry and divers particulars some which we receiue and returne not some which we both receiue and returne Of the first sort the chiefe is peace a fruit wonderfully pleasant I haue read of some fruits which haue so affected the tast that the whole body hath instantly felt a sudden alteration and even shook and shuddered with the delight it received Sure I am no fruit in earthly Paradise could compare with this peace Oh when an
afflicted soule which hath beene long schorched with that hellish flame the sense of Gods wrath for sinne drinkes downe this peace in a full draught of that bloud which is drinke indeed it is impossible for any man to utter nay to conceiue the content it enjoyes but onely those who by experience haue felt it How sweetly doe they rest as new borne babes in a delightfull cradle of heavenly ease and tranquillitie leaning themselues as the beloved Disciple on the bosome of Christ while glorious Angels sing about them Peace on earth good will toward men Another of those fruits is joy springing from the former nothing inferiour nay aboue the other It is unspeakable and glorious It remoues all sense of corporall evill changes scourges rackings and all manner of torment so that as things very tart bitter by being boyled in sugar become very sweete and delightfull so all these grievances seasoned by this over-ruling joy are wholy altered and the most extreame pangs are turned into ease and pleasure Oh how the soule by it is delighted ravished and even here on earth transported for a time into a third heaven In the second kind are knowledge loue feare of God faith and delight in him with many other In righteousnesse brotherly loue patience gentlenesse goodnesse and many such like comming from the same stocke In sobrietie temperance in meats and drinkes modestie in apparell and moderation in all bodily comforts and refreshings Now in none of these is that soule barreÌ„ which effectually converseth with the word of God For the grace of God which bringeth salvation teacheth us to deny ungodlines and worldly lusts and that we should liue godlily righteousty soberly in this present world Let us descend to the particulars 1. Peace is brought home to us by the word preached Ephe. 2. 17. 2 Cor. 5. 19. so likewise joy instantly followes the word and accompanies it and enters with it into Cities Families and the hearts of people see Acts 8. 8. 39. and 16. 34. Iohn 15. 11. So also for the knowledge oâ— God it comes onely from the word and our exercising our selues in it hence called the word of knowledge Thus the Scripture of the Prophets made knowne the misterie of Christ but much more cleerely the preaching of the Gospell Rom. 16. 25. 26. see Iohn 17. 6. 7. 8. Thus meditation in the word teacheth us the feare of the Lord Deut. 17. 19. and 31. 12. 13. So to loue the Lord is the maine lesson which is continually pressed upon us by the word and which enters with it where it is effectually received see Iohn 15. 10. so Faith comes by hearing and hearing by the word And when we delight in the Sabboth wee come to delight in God Esay 58. 13. 14. Thus brotherly loue and all the fruits proceeding from it come by the word 1 Thes. 4.9 Thus likewise that sobrietie and temperance in the use of the creature is taught us by that word and he that is taught as the truth is in Iesus cannot liue wantonly Ephe. 4. 19. 20. 21. So when the Gospell had a right passage in the Colossians it was fruitfull among them and all that heard it see Colos. 1. 6. He that heareth and understandeth the word will be fruitfull Mat. 13. 23. Sure it is that every naturall cause will bring forth his ordinary effect if it be not over-ruled by some higher power or hindered in working by some defect in it selfe or want of some helpe necessary to concurre with it Now then this seed of Gods word being his power to salvation and used by his Spirit not onely as seed but as water nay as fire also to caâ—l forth â—he vertue of that which is sowen being assisted by such an Husbandman who both knows how to use it and can resist all impediments cannot but yeeld that fruit which hee intends and appoints Esay 55. 10. 11. Iohn 15. 1. 2. Theâ—e is no study but will to a man very dull if he employ his time much in it bring some profit certaine therefore it is that the heart which with delight and continuall meditation doth exercise himselfe in that word which God hath given to bee his wisedome to traine us up in the right knowledge of God and in the practice of a Christian life will bring us though in nature dull of hearing and very fooles in understanding to some good measure of knowledge and by continuall use increase that wisdome which it hath begun to worke in us Psal. 19. 7. and 119.98 99. 2. In that the spirituall fruit is compared to the fruit of the Palme let us especially learne in this similitude that as the fruit of that tree is some yeares before it come to perfection and is much longer ripening then any other so the fruit of the Spirit doth not presently attaine to maturitie but very often incrâ—aseth very slowly and is long before it come to that full growth and perfection to which it is ordained in which respect the Kingdome of God is compared to a graine oâ— mustard seed the least of seeds and the greatest of herbes the beginnings of it are but weake and yet by little and unsensible degrees it growes to wonderfull strength even in this life see also that parable Mark .4 26. 27. 28. Surely the Husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receiue the former and latter raine well therefore may we waite upon our God expect his leasure with patience for the fruit of heaven The Apostles had faith to forsake all and follow Christ yet when they had long followed him and had seene his glory in so many miracles so powerfull preaching nay even simple in it owne shape and much excellence upon the mount they had but little faith when we heare the Prophet David after so long study in the law still call for knowledge and opening his eyes Psal. 119.18.27 when we see the Apostle professe that he had not attained but followes hard this truth is manifestly cleered unto us Let none marveil at this for we see the like in all creatures As any is more excellent then other and longer lived so is he more slow in growing and attaining his perfection Those beasts which liue but a shorter time sooner come to ripenesse but as man is farre beyond them so is hee more slow of growth and even in man we may obserue that in the beginning when they lived eight or nine hundred yeares they slowly attained to ripenes and full age and were commonly an hundred or sixtie yeares before they had any childreÌ„ Gen. 5. Seing therfore this new creature is far the most excellent of long life even for ever and ever we cannot wonder if it come on in some very slowly Again as any creature receiveth digesteth more or lesse sustenance so is it more or lesse speedy in growth now the word of
God w ch is the nourishment of the new man is both ministred and received neither in frequency or quantitie as the corporall One meale or two a weeke and even then we are dull of hearing yet further there are many impediments as in the earthly so in the heavenly growth without the Fowle of the Ayre those cursed Spirits hindâ—ing by all meanes and snatching like Harpies our food from our mouths within thornes and briars and heart too hard at the softest These are great impediments to our spirituall growth but this is sure that we shall grow A Palme the more it is pressed the more it will spread itselfe 3. He that thus with delight meditates in Gods word shall not onely be fruitfull in grace but in glory also compare Iohn 17. 8. with the 22. verse of the same chapter The same is confirmed by all those places of Scripture which pronounce the man blessed who heares the word of God and keepes it for the blessednesse of man consists in this glory which God vouchsafeth his chosen And although we are in some measure blessed who in this life enjoy the favour and presence of God dwelling in them yet could this be dividâ—d from the other that estate were not compleatly blessed and indeed the very end why God giues his word to man is not to lead him some part of the way but to bring him home to himselfe and to goe along with him till he be perfected Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate the full happinesse of man stands in being as like unto God as his nature will permit like in soule by a perfect holinesse like in body by being conformed to the body of Christ. This condition wee obtaine by the word which even here for the present begins to forme our soules to this image and every day more and more renewes us after the same Image Lastly see here that fulnesse of happinesse which we receiue in the new Covenant by the blood of Christ namely that great priviledge of the faithfull that they shall never fall from this blessed estate into which they are entred by the word of God but shall continuâ— and increase till they attaine that perfeâ—t and endlesse beatitude This perseverance as it is here more obscuâ—ely figured out by the leafe never fading so is it else-where frequently cleered and more plainely expressed then can with any face be denied Of many places I will chuse out some few yet suâ—ficient to perswade such as will not bee contentious Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in old age they shall bee fat and flourishing to shew that the Lord is upright and faithfull Where the Prophet doth not onely in vâ—ry plaine words aâ—firme this truth but giues an excellâ—nt râ—ason of it So likewise Psal. 125. 1. and 84. 7. Againe the way of the righteous shineth as the light that shinâ—th more and more untill the perfect day So the Prophet setteâ—h downe this continuance as a diffâ—rence betweene the old and new Covenant He that heareth my word and bâ—leeveth in mee hath everlasting life and shall not come into condemnation and againe My sheepe heare my voice and follow mee and I giue them everlasting life and they shall never perish I haue ordained that you should bring forth fruit and that your fruit should remaine Many such places might be alledged but these are sufficient for those that loue the truth The foundation also of this perseverance upon which the Spirit in the Scripture layes it will further confirme it For 1. it is the condition of the Covenant made in Christ see Esay 59.21 2. God is faithfull and upright and able to make it good Psal. 92. 15. so Heb. 10.23 and Iohn 10. 28. 29. They must be plucked out if ever they come out of his hands 3. The intercession likewise of Christ as for Peter Luke 22. 32. so for all the faithfull Rom. 8. 34. Now he is ever heard Ioh. 11.42 This perseverance in the new Covenant purchased for us by the blood of Christ is a most glorious prerogatiue of the faithfull beyond any thing in their creation then had they life given and immortalitie but not setled upon them onely promised and that upon a condition which they might and soone did breake But in this are we wonderfully happy that God hath in Christ given and sealed to us everlasting life which therefore cannot faile because it is no longer in us but in him Had wee chosen him our sickle nature might soone haue repented and gone backe but he hath chosen us who cannot repent Had our life beene layd up in us we should quickly haue lost itâ— but it is layd up with Christ in God where no thiefe can digge through or steale where it cannot corrupt Looke as it is with children that are heires yet under-age and their parents living they cannot bee cheated of their inheritance nor make it away because the right is in another so the children of God haue no other right to Gods Kingdome but by Christ and their right being in him cannot be lost To Adam was given saith Augustine power to persevere if hee would but not will to doe what hee might but to us who are grafted in by faith is given both will and power to persevere But some perhaps will say if a man cannot fall from this grace then although wee should shake off all feare and care of God wee should still continue in his favour Nay this doctrine say the Papists and others opens a wide gate and intiseth us to all sinfull libertie No such matter For 1. God therefore hath not given us power of continuance that we might be without his feare but therefore put into us his continuall feare that we might continue Wee could not liue in him without his feare therefore that we might for ever liue in him he puts such a feare into our hearts which might wedge us fast and bind our inconstant hearts in his Covenant especially let us obserue that not the gifts onely but the very person of the holy Ghost abides with the faithfull as an earnest of our inheritance untill the redemption of the purchased possession Now the blessed Spirit is not onely to the faithfull a seale and earnest fully to assure and make over to them the heritage of glory but he is there a Lieger for Christ holding possession for him and keeping us for him untill comming Even as a seale in Covenant or earnest is not onely an assurance to mee of the buyars good intent meaning but a fast bond to assure him his bargaine 2. Is there nothing to maintaine this godly feare but losse of glory will onely dis-inheriting affright an ingenuous châ—ld nay the very frownes of his Father and feare of chiding much more severer correction will hold him
strongly enough in that filiall awe which is due to his parent and shall not the feare of Gods anger hiding his face shall not his threatning word at which the hearts of his children melt like wax nay shall not his roddes so many so smarting hold our slippery neckes in his yoke from such a desperate and finall contempt of his authoritie see Iob 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude how shall he runne into all disorder whose steppes are ordered by God Psal. 37. 23. how shall he lose his way whose wayes are preserved by God Prov. 2. 8. and to whom purposely is given wisedome and knowledge to keepe him in the good way and to deliver him from evill wayes and evill men Pro. 2. 10. 11. 12. 13. 14. Try we here whether we are transplanted from our natiue soile that dry wildernesse of sinne into the Paradise of God They that are planted in the house of the Lord shall flourish in the Courts of the house of our God they shall bee fruitfull c. Looke now into thine heart and consider what fruit thou findest there Doth that peace of God rule in thy heart Hast thou striken a covenant with the Lord Art thou washed in the blood of the Covenant so hast received reconciliation This is a sure fruit of thy transplantation But take heed least thy peace bee with Satan thy covenant with hell if thou art at peace with the world and the world with thee if thou art in league with sinne thou hast no peace with God 2. See where thy joyes are seated If thy joy haue the root in the Spirit it is busied in spirituall objects Obserue then what is that w ch stirs up thy heart to rejoyceâ— if the loue of God to thee in Christ if the loue of thy soule to God if other gifts of the Spirit if the promises of God in Christ applied and brought home to thy heart by faith this joy is a fruit of the Spirit but if thy joy be earthly so art thou if thy joy sinfull thou art no other thou rejoycest because the world comes in upon thee it makes thee to smile to see the world smile on thee thou rejoycest when thou dost evill and when thou prosperest in the evill which thou dost thy joy is sensuall and divellish Thus is it in the rest Dost thou cry for knowledge dost thou blow up thy loue to God labouring to fasten thy soule to Christ in that feare the bond of our covenant Dost thou sigh and grone under the burden of unbeliefe Dost thou stirre up thy soule to hold Christ and rest upon him Dost thou bring on thy soule to delight in the Lord These are the fruits of the Spirit the contrary certaine signes of a naturall man So is it in those fruits of righteousnesse and sobrietle If thou findest thy soule make on in this way all is well but if thou flatterest thy selfe in thy sinne if thou livest in thy unrighteousnesse in intemperance thou canst not inherite the Kingdome of God 1. Those are here censured who giue no credit to this testimony of God that by a constant delight and meditation in the word they shall assuredly be fruitfull as well in grace as in glory Neither are Papists here onely to be abhorred and accursed who revile and blaspheme this holy word openly and commonly aâ—firming that the reading it by ignorant men is dangerous the way to make them heretickes as the Rhemists say and all the whole Rabble of them without feare giving the lie to the Spirit who testifies that it giues wisedome to the simple Nay further write that to giue this generall libertie to people of conversing with the Scripture is to shew our selues friends to heresie that it is pernicious and impious But our carelesse Professours negligent in this duty are here to consider their folly and hypoâ—risie dissembling with God and man professing that with their mouth which is farre from their heart For aske them doe you desire to be fruitfull in grace and glory Truth will make them confesse the oneâ— and shame the other and doe you beleeue God witnessing that by delight and meditation in the word of God you shall attaine this fruit this they dare not deny and why then doe you not use this meanes why are you so negligent and averse from this practice that you cannot be drawne to it that so many exhortations haue beene spent in vaine upon you Is not this most grosse hypocrisie Should a man make solemne protestation of earnest desires to doe us good yet if some easie meanes were shewed him of doing what he promises and he neglects them will not every man know his former words were nothing but complement and dissembling And is it not so with these who affirme that they indeed desire to be fruitfull in grace but yet when the Lord propounds so easie a way through his blessing to obtaine it neglect this meanes and goe on in a contrary course Oh this is not our practice in earthly affaires and profits The Husbandman upon hope of fruit will take sore paines and tarry long the Merchant will venter life and goods upon likelihood of increase Men will labour hard in studying Physicke Law or other Arts by which they may reape knowledge and profit in those sciences Had therefore thy heart received this truth of God with as much faith as the Devils that thou thoughtest it true and then there were grounded in thee a desire of this fruit it were not possible but thou shouldest set thy selfe to this endeavour especially knowing the fruit is everlasting and glorious the meanes easie and certaine 2. Here many of the Saints are to be reproved whose longings make them so hastie in these fruits that they expect a full growth as soone as they are blossomd or knit that they should be ripe before they are growne But why doth the Lord so often and almost continually compare them to fruits but to teach us that they must haue time to grow up and ripen Now then as he would shew no little folly who as soone as his corne is put into the ground expects it should presently be fit to reape so men shew more passion then wisedome who are ready to repine that the graces of Gods Spirit are not growne and come to maturitie in them when indeed they haue had no time for this fulnesse of growth and are yet but newly enâ—red and grafted into Christ Hee that beleeveth will not make hastâ— This over-hastinesse in setting God his time for accomplishment of his promises is presumptuous and proceeds from unbeliefe and impatience Faith breeds patience we must not therefore limit the holy one of Israell but wait upon the Lord. We our selues will make our children attend upon our leasure especially in those gifts which are of any moment because our experience teacheth us when it is most fit for us to bestow and
when they can best use them Bee not thou therefore of an hastie spirit But much more are those to be rebuked who when they perceiue a man turned from his former course of life and now to frame his heart and actions to his profession they instantly expect an Angelicall puritie in such and an heavenly estate without sinne or blemish Hence is it that if they find any the least infirmitie they presently breake out into tauntings not onely of the person but the profession and into revilings no better indeed then blasphemies against the Lord and that holy calling which themselues professe In the meane time like grosse hypocrites they neither doe nor will see their notorious dissimulation and the foule deceitfulnesse of their owne hearts for themselues liue in sinne delight in sinne resolue to goe on in grosse sinnes and though there be nothing in them like a Christian yet will they be called and counted Christians 3. Here are refuted and reproved Papists and all other ungrounded Christians who deny the perseverance of the Saints and affirme that even those who by a true faith are entred into Christ and are now in the Covenant of grace may yet fall backe againe and become utter Apostates from the truth of grace which they haue received and so finally bee damned This errour a rag of Pelagianisme newly washed and worne by the Papists confuted and condemned by the primitiue Church and especially by that learned Saint Augustine is so palpably contrary to this and many other Scriptures that it cannot be defended without manifest and grosse impudence and contradiction to Christ and his Spirit But they object to what end are those many cautions in the word Let him that standeth take heede least hee fall c. We must know for answer that this Scripture speakes onely to such as thinke they stand and indeed such warnings of God are not onely given that we may know there is a possibilitie in man as of himselfe to fall but for divers other ends 1. Some of them are spoken not of utter or universall falling from God or from faith but into some sinne noâ—withstanding which fall he may still retaine communion with God and faith in Christ unlesse we thinke that every minute the Saints are out and in with God 2. Such warnings are given to humble us by knowing that not onely our lapsed nature but even in this new life of regeneration there is a power utterly and finally to fall awayâ— much more in this then in that state of innocency so that our standing is onely by the Covenant of God his mercy and truth that we continue in this grace is not from any principle in us but from that infallibilitie of Godâ— grace seaâ—ed up in his Couenant 3. Such admonitions are meanes whereby the Lord exciteth our hearts to watchfulnesse and all other duties by which he hath decreed to support us nay whereby we aâ—â— upholden For when God commaunds to stand fast he giues power to stand as he commaunds As in the word of Creation when the Lord commanded Let there bee light there was light so in our renovation what hee commaunds in his Elect he performes and makes his word powerfull to actuate what he perswades Againe they object many passages of Scripture They haue made shipwracke of faith c. Know that in faith there are many things 1. A knowledge and profession of the truth 2. A consent to that doctrine both being actions of the understanding 3. There is an action of the will which not onely chuseth Christ as a great blessing so may a reprobate who hath set his heart upon the world but as the supreame and onely blessednes in whom alone without any addition he is happy and therefore resteth upon him and acquieteth himselfe in the enjoying him The other two are often called faith and are in part yet not without that third action of the will that true faith whereby wee liue in Christ but the other separated from the last are but the Devils faith now this may be lost without any prejudice to this cause But further they say as did their Predecessours the Pelagians this is a key to open a way to all licentiousnesse Answer them not onely as before in the fourth Instruction but 1. That there is no doctrine which crooked men may not pervert to wicked ends 2. Deny that there is any just cause for a reasonable man to take liberty from hence of sinning Should a weake man know that by eating this or that meate he should not dye but yet be grievously sicke and lye in much and long torment were not this sufficient to keepe him from eating it But as hee of whom the Poets write that was made of mortall immortall yet subject to disease being wounded with a poysoned dart earnestly wished a possibility of dying so let us know that the stings and sorrowes and many most smarting effects of sinne are such that they will sufficiently fright the faithfull from falling backe and revolting to sinne though they know they shall not be utterly or finally cut off from Gods favour Beside how shall they which are dead to sinne liue yet therein nay where this hope is which maketh not ashamed there will follow a continuall purifying and cleansing from sinne Let every weake soule apply this soveraigne medicine to it selfe thou shalt not utterly fall away the same God who hath called thee and begun this good worke iâ— thee shall perfect and continue it to the day of the Lord Iesus Thou shalt bee preserved blamelesse unto the comming of the Lord Iesus Christ. For faithfull is he that hath promised who will also doe it Be not too much discouraged with thy slow growth for know he surely growes who feares that he stands at a stay and is jealous of himselfe and of his deceitfull heart The sense with griefe that thou so little thrivest is an evident signe that thou increasest Ground therefore and stablish thy soule on the truth of God and remember his promise The mountaines shall depart and the hils bee removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee oh thou afflicted and tossed c. Labour for those never-fading fruits and giue no rest to thy soule till thou hast obtained them Oh how is it that we are so slothfull in matters concerning our eternall happinesse If we plant an Orchard how diligent are we by all meanes to fill it with the best and choicest fruit if a garden we will be sure to get the faireâ—â— flowers if wee desire increase of Cattell sheepe bullockes horses c. we will dearely buy and by price or friends labour to stocke our selues with the best breed Shall we suffer then our soules to bee barren or bee content with those wild grapes those rotten figs which the Lord abhorres
and will câ—rtainely set our teeth on edge Vse for motiues to stirre up thy heart and to plant it with this good fruit 1. The remembrance of the excellencie of it and that it is naturall to desire things excellent 2. Consider that they are more easily obtained then the other Conscionably use the meanes 1. the word 2. prayer Bee thou swift to heare Pray continually and thou shalt surely find thy soule to prosper and to be as a watered garden full of that fruit which cheereth God and man Proposition 3. And whatsover he doth shall prosper In these words the Psalmist propounds the most generall part of that happinesse which God withouâ— faile bestowes on those who meditate with delight in his word namely prosperitie amplified by the generalitie of it Whatsoever hee doth shall prosper Hence ariseth the third Proposition Whosoever with delight meditates in Gods word whatsoever hee doth shall prosper Now there is no word which needeth explication but this of prosperitie And prosperitie is nothing else but that successe in our ends which we desire and by hope expect when therfore we purpose any action to some good end and wee see our affaires sort to that end or better then we hoped then this action is said to prosper But obserue that in prosperitie either in the whole estate of man or in any one particular action is required not onely the attaining some one the immediate or middle end unlesse we reach to the principall and supreme As for instance Suppose a man sowes much that he may reape and enjoy abundance of fruits he desires abundance that he may rest and be merry if now he attaines his hopes in receiving plenty and obtaines not this rest and joy hee cannot be said to prosper in this action Thus that rich mans superfluitie prospered not with him Luke 12. 19.20 The Israeliâ—â— longings satisfied abudantly yet cannot bee said to prosper with them Numb 11. But if we misse of the immediate and attaine the supreme end our actions prosper for he that faileth of plentie but is filled with rest and joy prospers in his purpose Prosperitie therefore may be considered either absolutely in the generall and whole estate of man or in particular when we enjoy our hopes in some or many ends which we desire and propound to our selues The sense then of this proposition is Whosoever delights and meditates in the word of God whatsoever hee setteth his hand unto shall surely haue successe in working for him that which hee desireth and hopeth at least in the maine and generall if not in the lesse and particular ends For confirmation of this point read Iosh. 1. 8. Let not this booke of the Law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalt thou haue good successe and 1 King 2. 3. Take heed to the charge of the Lord to keepe his statutes and commandements that thou mayest prosper in all that thou doest and in every thing whereunto thou turnest thee The reasons or causes of this successe may be either in the word or in God In the word because it points out and leads us in the way and onely meanes of good and is that Guide which will direct us in the way to the end of it if we follow it to the end 2. In God 1. His grace and truth whereby he purposed promised and will performe it to giue assistance and shew all favour unto such 2. His infinite wisedome and power ruling and over-ruling all creatures and subduing all things to himselfe being able nay continually using to bring light out of darkenesse Oh! that men would learne from hence this certaine truth that wheresoever the word of God is rightly entertained peace and prosperitie as necessary attendants surely follow it whether into any house or Countrey Read the historie of the Scripture and you shall ever finde that as long as religion was in truth maintained among any people and the word of God set at libertie so long that Nation prospered Thus when Hezekiah Vzziah and divers other Kings were carefull to restore the truth and to advance the faithsull Ministers of God and settle them in their function they prospered wonderfully see 2 Chron. 26. 5. and 30. and 31. chapters especially the last verse of the 31. chap In all his workes c. hee did it with all his heart and prospered see also Hag. 2. 19. 20. and indeed that whole prophecie is altogether aimed to that end namely that the people may see their errour in neglecting Gods house and building their owne for all that time they prospered not but after when being admonished they set themselues cheerefully to build the Temple the Lord turned his hand and made them prosper The whole chap Deut. 28. is spent in this subject But what need we travaile to forraine Nations for witnesse to this truth when our owne Land even in our time is a strong confirmation of it To passe by the unspeakable miseries of this Land since that time wherein Popish ignorance began to creepe upon it by Picts Danes Normans and our owne civill armes obserue but the raigne of two Sisters The elder being a Papist married a Popish but a potent Prince over-threw the Gospell persecuted the Saints and burned many Shee raigned a short time lived ingloriously dyed in great discontent lost her Territories extreamly impoverished the Land so that her Successour found neither Armour Navie nor any defence for the Kingdome no not so much as any treasure to supply so many wants Her younger Sister succeding seemed to be left as a prey to any neighbour Prince who would first invade her But no sooner did shee which presently shee did set her selfe and imploy her Scepter to promote the Gospell and root out Poperie but all the blessings of a Nation were powred upon her and though shee were all alone without any Associats yet God made her a great helper to all her neighbours and terrour to her enemies insomuch that the most potent Monarch of Christendome was utterly foiled by her and brought into great streights and diâ—ficulties and so palbable even to the enemie was the blessing of God that the proud Spaniard could not refraine from upbraiding Christ that hee was turned Lutheran The same is Gods dealing in private with any house or person for God is alwayes the same And surely this is the promise of Christ who when he sent his Ministers to preach the Gospell commaunded them to impart peace to any Citie or house into which they entered and assures us that where they are rejected it shall be more tolerable for Sodome and Gomorra but the contrary shall follow on the contrary entertainment Luke 10. When the wayes of a man please the Lord hee will make all his enemies at peace with him But doth not
justice when hee judged the cause of the afflicted and poore hee prospered was not this because hee knew mee saith the Lord Settle this then in thy heart the Lord promiseth and the Lord shall make it good 5. Let us then bee exhorted in the words of God himselfe to Ioshua Let not this booke of the law depart out of thy mouth meditate therein day and night that thou mayest obserue and doe all that is written therein or of this dying Prophet to his Successour and Sonne Salomon Take heed to the charge of the Lord to keepe his testimonies and commandements as it is written c. Say unto the Lord Oh my Saviour hast thou made thy yoake so easie and thy commandements so farre from grievous and shall not I take it joyfully upon me hast thou promised prosperitie and happinesse to all that beare it and should I refuse it Say unto thy soule aske and enquire of the Saints and with one voice thou shalt heare them testifie Thy word is more sweet then hony more precious then all riches more necessary then our daily food the joy and rejoycing of their heart a rich portion helping thee to that most rich inheritance of glory a joyfull Guide leading to joyes unspeakable and glorious and shall not I cleaue unto it that I may prosper Let great men seeke wealth by oppression the meaner by fraud and imposture flatterers by fawning Epicures by surfeiting in riot and pleasure but oh my God I will follow thy way in thy word looke my soule looke unto that Guide and depart not from his direction and it will cause thee to prosper and conduct thee to that eternall rest and peace the end of all thy ends and the onely true prosperitie Psalme I. Verse iiij The ungodly are not so but as the chaffe which the winde driveth away TRue is it that one contrary will not a little illustrate another In colours when blacke and white in our estate when miserie and felicitie are compared together their proper nature will more evidently appeare to any who will heedfully obserue it Therefore when in the former verses the Spirit had set out the godly both in their course and successe in these verses he describes the condition of the wicked that so both their estates may more cleerely bee discerned by those who will with any diligent eye consider it ayming both to this end that as the happinesse of the one might allure and winne us to the same practice so the miserie of the other might affright and driue us from the evill way This misery of ungodly men is liuely pourtrayed and set out to the eye from the contrary and 1. By negation of all that blessednesse mentioned in the former verses in which the godly are instated by the Lord even in this present life 2. By a contrary curse and that curse expressed 1. by a comparison of chaffe 2. by the consequent and conclusion of all wicked courses in the 5. verse The negatiue argument propounding the contrary estate of wicked persons includes all these Propositions 1. The Spirit and Prophet affirmeth that a wicked and ungodly man is not blessed 2. The same Spirit concludeth that a wicked man is not a planted and watered tree 3. The Prophet testifieth that ungodly persons are not as a fruitfull tree ever flourishing 4. The Lord by the Prophet assures us that an ungodly man shall not prosper in all his wayes The first then is this The Spirit and Prophet affirmeth that a wicked and ungodly man is not blessed The words haue before beene opened sufficiently and the meaning of them is briefly this Whosoever delights not nor meditates in the word but rather with pleasure followes the counsell of ungodly persons walking in their disobedience and scorning neither is nor can be happy in this estate The proofe is evident and frequently confirmed there is no peace saith the Lord to the wicked Esay 48. 22. and againe 57. 21. And the curse continually applied to them in Scripture The grounds are 1. the justice of God who cannot by any meanes cleere the guilty 34. 7. The Lord is knowne by the judgement which hee executeth the wicked is snared in the worke of his owne hands Psal. 9. 16. 17. Vpon the wicked God shall raine snares stormes and tempests Psalme 11. 6. 2. The very nature of blessednesse for blessednesse is that estate wherin we enjoy good without evil or at least a measure of good out-weighing evill but wickednesse considered of it selfe without the punishment due to it is to a man such an evill as weighs downe any good hee possesseth in this life as being most contâ—ary to his nature in which he was created and to his end unto which he was ordained Learne here 1. That the happinesse of man consisteth not in the fruition of any one or all outward blessings nay some inward and some spirituall also may be cast in to a wicked man and hee still continue most wretched Should riches honour power glory pleasure bee all heaped upon one man in that measure his owne heart desired should wisedome courage health strength beautie and other such endowments of body and mind be added to the other nay the word Sacraments and some illightnings c. bee adjoyned all these could not make up this blessed estate nor seat this man in a throne of happinesse necessarily this followes for all these things may belong to a man drown'd in sinne and hellish wickednes who contemnes and hates the word of God and God himselfe and therefore cannot bee blessed But because this truth doth not easily sinke into flesh and blood it will be needfull as well by evident testimonie of God to confirme it as by reason also and experience to settle it in our mindes First therefore God testifieth of these things that they are not worthy our rejoycing Let not the rich man rejoyce in his riches nor the strong man in his strength nor the wise man in his wisedome but let him that rejoyceth rejoyce in this that hee under standeth and knoweth mee where purposely the Lord chuseth out such blessings as being of all naturall things most excellent comprehend the rest By riches which are most embraced by earthly men he intends all the goods of estate in strength all bodily in wisedome all gifts of the mind are included yet in all these we may not rejoyce or glorie but only in the knowledge of God Many spirituall gifts may also be annexed to the former as some knowledge some kinde of faith baptisme whereby we are entred into the Church yet all these meeting in one man cannot giue him this happines Simon Magus beleeved was baptized yet still was drowned in the very gall of bitternesse No testimonie can bee of more or equall force then that of Salomon whom God purposely called out from the sonnes of men as the foreman of all the Iurie to giue in his verdite
concerning this truth He was the wisest that ever lived the Commaunder and Soveraigne of a great Kingdome wonderfully rich gaue his heart to pleasure joy and all outward blessings till he might finde out that good of man Now after he had passed through all outward good things and had tasted the uttermost sweetnesse of them the Lord brings him forth as the most able Iudge and witnesse and by his mouth giues us to understand and leaues it upon record to all ages that they are all vanitie and vexation of spirit and that the feare of God and walking in his commandements is the All of man Eccles. 2. 17. and 12. 13. Certainely if any outward thing could make blessed then as that woman in the Gospell Blessed were it to bee the Mother of him who is the Father of all to beare him who beares up all things by his mighty word to nurse him who nourisheth every creature But even of this the wisedome of God aâ—firmes that they rather are blessed who heare the word of God and keepe it on which words rightly builds that holy Father Augustin Mary therefore was more blessed by receiving the faith of Christ then conceiving the flesh of Christ her motherly neerenesse had nothing profited unlesse shâ—e had more happily borne Christ in her heart then in her wombe And againe My mother whom you call happy is therefore happie because shee kept the word of God not because the Word in her was made flesh Now as the Lord himselfe is a witnesse beyond all contradiction so even reason it selfe especially as it is setled upon confessed grounds of the word will further convince our understanding and inforce our judgement to witnesse this truth For first whereas it is knowne and acknowledged by all that because the soule is immortall and the body mortall there must bee a double life of man one present while the body and soule are conjoyned another to come after that separation whereof the former is short a span a vapour appearing for a moment the oâ—her lasting and everlasting and againe that both of these haue certaine peculiar blessings annexed which make that estate comfortable and pleasant it cannot be denied but that these fading things perishing in the use can by no meanes helpe us in that other estate which is for ever and howsoever they may bee some poore comforts and refreshings to this momentarie life yet to that other they are altogether dead Now as wee neither doe nor can account that man rich who dwels in a faire house but yet a Farme hath much cattell money and goods but another mans and at the yeares end must bee turned out naked without a ragge to his backe so all these temporall blessings cannot make us happy because howsoever we haue a short use of them yet it is manifest that as we came in so shall we goe out of the world naked and stript of all earthly goods and not onely the things themselues but all our thoughts about them perisâ— utterly Secondly Those things cannot of themselues blesse us which unlesse they are blessed by some other fill us with curses and bring us to destruction But thus is it with all these they are sanctified by the word and by prayer and againe To the pure all things are pure but nothing pure to them that are dâ—filed and unbeleeving Doe not wee see by experience â—hat riches turne to the hurt of the owner see also Prov. 1 19â— Consider it exemplified in that wicked Ahab and Naboths vineyard 1 King 21. Thus also honour to those who by want of grace dishonour God is a burden which presseth them body and soule to utter ruine as wee see in Ieroboam and all his Successours So we finde that strength beautie health worke to the destruction of the owners by intemperance wantonesse murthers oppressions nay even wisedome it seâ—e in Achitophel wrought to the ruine of himselfe and many others Lastly Those things cannot make a man happy which neither are any part of our supreame good nor yet singly or joyntly of themselues any helpers to advance him to that highest good unto which he is created But all these things are no other For first they are all desired for some farther end and no man doth or can rest in them and the highest good is the divine and glorious conformitie to God which is not helped forward by any of these Earthly riches are commonly snares to inveagle and entice us from him but of themselues neither they nor any such as thâ—y helpe us to enjoy him onely as they are sanctified by grace and over-ruled by it they giue some opportunitie to expresse our loue to him in his Saints Even our wisedome in this case is folly and enmitie and must bee utterly cast out and wee become fooles before wee can enter into this estate Thus both God himselfe and our reason also will readily testifie unto us that there is no happinesse in any outward blessing 2. Learne we here what is the most and onely accursed odious thing which makes a man miserable There is nothing but sinne and wickednesse which can bring the curse and miserie upon man Sinne is the breach of Gods Law and cursed is every man which continueth not in all things which are written in the booke of the Law to doe them And whereas miserie consists in the deprivation of good things and pressure of evill evident is it that sinne of it selfe is a meere privation of all true good belonging to man and the greatest evill that is or can bee to him For that good of man which enobles him aboue the common ranke of ordinary creatures is holinesse and righteousnesse that image of God in which we were created now sinne is the privation of holinesse as darkenes of light Doe but consider what is the excellence of man exalting him aboue other creatures Other creatures haue strength and continuance as stones some haue life as trees some a soule sense and motion as beasts some singular understanding and knowledge as Devils yet a man may excell them all if his excellencie stood in strength and durance the very stones went beyond him if in life many trees would justly claime prioritie if in sense dogges eagles apes yea spiders were more eminent if in understanding he were inferiour and worse then those cursed spirits the worst of creatures yet the faithfull apparantly excell all these there is nothing therfore but holinesse whereby he out-goes other creatures Now sinne is the privation of this holinesse nay not only a meere privation as darkenesse of light but a deâ—truction as ruine of an house or death of life Againe sinne it selfe is the greatest evill the most filthy and detestable evill of all the world the abominable thing which God hates Ier. 44. 4. continually therefore compared by God to things most abhorred to clutterd bloud to mire and mud to a vomite so loathsome that if it were
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
before him in all uprightnesse and holinesse but utterly denies his mercie to all such as neglecting his offers of grace refuse to turne and to be purged from their filthinesse The 18 Chap. of Ezek is wholy spent in this subiect especially observe the 20. 21. 22. 23. 30. 31. verses of that Chap so also Ezek. 24. 13. Deut. 29. 20 Exod. 34.7 2. Here may we consider and judge our great unprofitablenesse Surely the very elect and faithfull and he that is among them the best proficient will soonest and with most griefe acknowledg that when hee hath done all hee is an unprofitable servant Luk. 17. 10. For when he considers the lively and quickning power of that immortall seede the labour of Gods husbandmen nay of that great Husbandman him selfe the dewes and seasonable waterings of his holy Spirit the long time he hath beene under this tillage and compares with these the little fruit which he hath brought forth he will soone discover and with great sorrow lament his barren heart and acknowledge the cursed soile of his unfruitfull soule yet may wee comfort our selves in that promise of Christ that where ther is any true fruit that branch shall not be cut off but purged that it may bring forth more fruit But how wofull is their condition who when they have long enioyed those holy ordinances of God continue still unmoved from their first estate and will be no other then they were at first How did the word finde them ignorant of their dutie to God and men themselues and others And how are they now more ignorant and carelesse then ever wilfully blinde and walking even desperately reiecting the light which is offered unto them Oh! that we would consider our owne wayes in our hearts Doe wee now give up our selves to the service of Christ in setting out some time for private prayer and meditating in the word of God more conscionably obserue the Sabboth and the times and places of publik prayer and hearing the word Doe wee now learne to detest intemperancie and weyn our selues from excesse Haue the poore learned of the Apostle let him that stole steale no more Are the rich instructed that they trust not in uncertaine riches but in the living God In a word haue wee learned to speake every one the truth to his neighbour to thinke and speake the best to blesse to doe good and that for evill Alas where doe these fruits appeare Now brâ—thren doe not wee know and professe the necessitie of these duties Hath not the word plainely discover'd them to us and even broke open our shut eyes that wee could not but discerne them and yet what are wee the better in our practise then before Remember the parable of the fig-tree Luk. 13. 6. c. Well may it bee that the Lord will a little longer continue this meanes of salvation unto us the word of his grace but if wee continue in our barrennesse hee will certainly cut off such unprofitable branches and not suffer his Church to bee encumbred with us But how deadly and desperate is their estate who grow worse and worse who turne the grace of God to wantonnesse and pervert the Gospell to their confusion more sharpning themselues to every evill way The more meanes is used the more they fall off Esa. 1. 4. 5. and Ier. 9. 3. see the threatning which followes Certainely this is the condition of very many They grow every day more shamelesse and open in theâ—r sinnes Drunknesse and that which followes it whoredome nay blaspheming God despising men after Gods image lies slanders fraud oppression and all manner of wickednesse increaseth and what can insue but destruction of soule and body bee not deceived thy selfe wilt not indure a ground which after much cost labour brings forth nothing but beggerie Read therefore and remember and lay to heart what that great Husbandman hath determined concerning such grounds Heb. 6. 8. 3. Those foolish men are here condemned who haue in some measure â—eene and tasted the sweetnesse of the word and yet doe not constantly converse with it They can sometimes take a walke by this rivers side but though they perceiue it a situation of great pleasure and more profit they cannot bee perswaded to leaue their old habitation to plant and seat themselves by it Many are like great men who haue summer and winter houses and retire to them in their seasons While the storme lasteth and the clowdy day filles their habitation with griefe and feare then they can retire to this rock and hide themselves under the covert of the word But if once they see the world smile againe upon them and the darke cloud blowne over they returne to the world where they haue seated all their affections Verily as some men who seeme ridiculous to the wise though they haue found neither health wealth nor pleasure in their dwelling yet are wedded and even glued to it as being the place of their birth and the house of their Ancestours so wee may see men besotted in the world and still cleaving to it not because they finde any reall delight profit or content in it nay they see every day more vanitie in their labour more trouble and vexation grow on them but they are borne and bred in it and the custome of their Fore-fathers carrieth them downe in the streame of worldlinesse Looke into the historie of the old Testament and wee shall finde that while Gods people claue unto this word and departed not from it so long they prospered and enjoyed all the blessings of a Nation but when they despised this word and rejected it many afflictions and troubles consumed them and when they finally persisted in the contempt of it they utterly perished and were confounded God had planted their soules by these rivers of â—ife and their bodies in a Land flowing with milke and hony the glory of all lands Ezek. 20. 6 but when they lâ—ft the first he cast them out of the second and sure is it that we can liue no longer in Paradâ—se then we cleaue unto the Lord in his word the word of God may justly plead with foolish men as God himselfe in his word O ye people what haue I done to you Surely I brought thee out of AEgypt c. Mee hath God ordained as a store-house and full fountaine whence hee will supply all thy wants would'st thou enjoy tâ—mporall necessaries Seeke first Gods kingdome and all these things shall bee cast in to thee Wantest thou spirituall wisedome I make wise to salvation Art thou in sorrow I am a word of refreshing to the wâ—ary Art thou heavie I comâ—ort thee Art thou dull I quicken thee Art thou dead in sinne I am thy life I am an immortall seed 1 Pet. 1. 23. Art thou in state of damnation and knowest no way out of it I am the power of God to salvation If thou wilt plant thine â—are by
me I will bring in life to thy soule Heare and thou shalt liue I will bring in all blessings blessed are they that heare mee but if thou sinnest against mee thou hatest thine owne soule and all that forsake mee loue death Let us seat our soules by these waters of life bee not foolish consider that the wisedome of God calleth thee as fast to this dutie as thine owne flesh from it shew now thy selfe to be a Christian in following Christ and his advice Search the Scriptures in them you thinke you haue eternall life if thou deniest not all the world and thine owne selfe to follow Christ thou art none of his If thou art therefore the servant of God as his servants cleaue to his word Psal. 119. 31. choose it as thine inheritance Psal. 119. 111. Remember for motiues to provoke thee to this duty 1. The practise of all wise men who if they may choose their dwelling will looke first to health and with it if it may bee profit and pleasure This affords thee all and hence is it that never any forsooke it who were once throughly seated by it 2. The infinite commodities which wee shall reape from thence and many inconveniences following upon the rejecting of it before mentioned And remember how steadie a comfort it will bee to thy soule as at all times so especially in the evill day when thou canst say with that holy Patient I haue not departed from the commandement of his lips haue esteemed the words of his mouth more then my appointed food And as the Prophet Remember and visite mee for thy words were found by mee and I did eate them and thy word was to mee the joy and rejoycing of my heart Proposition 3. 3. The Prophet affirmes that an ungodly man is not like a tree fruitfull in her season and ever flourishing The words haue beene sufficiently opened before we must remember that by fruit here is not onely meant the increase of grace in this life but of glory also in the life to come And indeed even these of grace differ from those of glory rather in measure then in kind the first being yet in growth and unâ—ipe the other perfect and mature surely the highest pitch of mans happinesse even in glory consists in his perfect conformity to the image of God by seeing him as he is some other complements are added but this is the substance and this estate of grace is but a contiâ—uall reforming and transforming more and more to this image by beholding him in that mirrour of his word So the seâ—se is The Prophet affirmes that the ungodly man never attaines either any true saving grace of Gods sanctifying Spirit in this life or that perfection of glory in the life to come but whatsoever hee seeâ—es to haue falls and perishes The proofe is here sufficiently cleered and may bee further confirmed concerning grace thus in duties to God they haue no feare of God but are full of Atheisme and contempt of God for righteousnesse see Psal. 10. 7. 8. 9. for glorie see Psal. 9. 17. how farre from flourishing and continuing in it read Psal. 37. 35. 36. Grounds are here as before partly that knowledge which he had gotten in the Sanctuarie partly loue desiring to turne men from death and destruction to life and salvation the first gaue him power to discerne the second will to speake this truth 1. It is altogether impossible that ungodly or wicked persons such as follow evill counsels stand in the way of sinners sit with scorners neglect the word and meditation in it should be â—ruitfull in grace those saving and sanctifying gifts of Gods Spirit This truth as it is evidently affirmed by the Prophet so hath it a cloud of witnesses to ratifie and confirme it Let favour bee shewed to the wicked he will not learne righteousnesse in the land of uprightnesse hee will deale unjustly and will not behold the majestie of the Lord. Can the AEthyopian change his skinne or the Leopard his spots then may you also doe good which are accustomed to evill They are dead in sinnes cannot perceiue cannot repent cannot beleeue Therefore the Lord compares them to such grounds as either betray resist or choake the seed Reasons further to assure this point are many and evident For 1. These graces doe not nâ—y cannot spring from nature but are planted by Gods Spirit and called his fruits Gal. 5. 22. Now not the Spirit of God but the Spirit of rebellion worketh in the disobedient that Prince of the ayre Ephe. 2. 2. And certainely as the sower first with the plough cuts up the weedes by the roote before he casteth in any good seed into the land so this great Husband man mortifies in us these earthly members before he creates the new man he therefore that continues still in his wickednesse cannot haue this fruit of the Spirit Secondly True saving grace as it is planted so is it nourished by the word of God It is a right hearing of the word and receiving it with obedience which makes us fruitfull Colos. 1. 5. 6. Faith comes by hearing The word sanctifies Ioh. 17. 17. and indeed is the very seed of those fruits Luke 8. 11. Now then as since the curse which the Lord layed on the earth we find by experience that our grounds without tillage and seed bring forth no other fruit but weedes and nettles briars thornes and thistles so even reason will teach us that since the curse hath devoured our Fathers we cannot without this spirituall tillage and seed of Gods word be fruitfull in this harvest for God hath appointed seed for every fruit and although he can yet will not worke without it where he giues it now we know that wicked persons haue no loue to this truth hate it reject it and will not yeelde their strength unto it Thirdly The heart of a wicked man so farre forth as it is wicked is incapeable of these fruits of holinâ—sse for whereas all these graces consist in subjection and conformitie to the law of God our flesh cannot bee subject to this Law Rom. 8.7 It is with our barren nature as with some hungry soiles they must be mended nay new moulded before they can be fruitfull that salt of the Sanctuarie must be cast into us as into the waters of Iericho before we can be healed Looke as that water received into the suspected wife if shee were defiled entered into her bowels and rotted her if innocent hurt her not but made her fruitfull Numb 5. 27. 28. so this water which we drinke in the house of God when wee receiue it into a polluted soule workes to our destruction but when we cleered by our high Priest and by him justified receiue it with a pure affection it fills us with the blessed fruit of all holinesse Fourthly Wheresoever is this spirituall life of holines it
receiue of it they doe not receiue with sincere affection as the word of God but keepe themselues free from it where they list yeelding some obedience in some particulars nay indeed not at all obeying but rather following some naturall inclinations of restraint put into them by God Thus doe we see some of them at this day plainely uncasing themselues and professing Christ liue like beasts Others when they haue for some sinister ends as Demas followed the truth for a time fall cleane off revolting either to Antichrist or to the world in covetousnesse and notable profanenes But many as the Iewes in Iohn Baptist can for a time rejoyce in the Minister and the word while they are fresh or as Herod till they come crosse of them but being not planted by the rivers of water onely for some respects using a while but not constantly conversing with the Gospell in a short space they wither and fall from their profession 1. Here first may those wilfully and even desperately blind persons be censured who being sunke in a deepe securitie against the light of Gods word and their owne reason will perswade themselues and presume that although they grow old in their wickednesse and liue in open grosse filthy sins yet haue they faith as good as the best as true a loue to God as any of them all a strong hope of their salvation they haue as much feare of God and more then these sermon-men c. Now as a man who being to travaile by night in a dangerous way where on the right and left hand are many steepe rockes and fearefull downefalls should yet refuse a skilfull guide with a lanterne or torch and further because he would not see his danger would shut his eyes and winke were but a foole worthy to bee begged and no better then a mad man and though hee should boast much of his skill and knowledge in the passage that he could blinde-fold and in the darke goe as safely and come as securâ—ly to the end of the way as he that journyed at mid-day with open eyes this bragging would make him but more ridiculous in the eye of any reasonable man such are these God hath given them the lanterne of his word and direction of his most wise Spirit to guide them the way is darke if they stray but a little on the right or left hand they are dashed in peeces against the stumbling stone and fall into perdition but they refuse the word hearken not to their owne reason but following their sense like bruit beasts wilfully proceed till they fall headlong into everlasting destruction both of body and soule would they take the word along with them they would soone perceiue their wilfull errour That would tell them Faith purifieth the heart Every man that hath this hope purgeth himselfe as hee is pure Purge out therefore the old leaven that yee may bee a new lumpe It will teach us This is the loue of God to keepe his commandements If any man loue mee hee will keepe my word The feare of the Lord is to hate evill Our reason if we would open the eyes of it would shew us that when wee trust upon any for matters of great importance and haue hung our hopes upon him wee will set our selues to please him and will do nothing which may kindle his anger and breed dislâ—ke of us that if we loue and feare our Prince wee will liue in his subjection and obedience to his lawes that if our children loue and feare us they will obserue what we commaund and deny their owne wills to content us Now what pleaseth our Lord Will he be pleased with thousands of rammes will hee be pleased with saying Lord Lord and calling our selues his servants He hath shewed thee oh man what is good in his sight and what the Lord requireth of thee surely to doe justly to loue mercy and to humble thy selfe to walke with thy God to doe the will of thy Father in heaven Mat. 7. 21. That humble and subject denying thy selfe that is thine owne wisedome to bâ—e governed by his word thy lusts to bee ruled by his will this is that which God delights in Now then when men will folâ—ow their owne conceits and deceits in matter of religion without the word when they will walke after their owne hearts when they cannot bee brought to forsake so much as open grosse and palpable sinnes knowne and confessed but still walke in them is this to walke with God or can any man who hath any light from God in his word nay from his owne reason not see here his wicked and deceitfull heart that perswades him all is well when hee is yet in the very bond of iniquitie and gall of bitternesse The carelesnes of men in the weightiest matter which can concâ—rne them must heere be rebuked They make no doubt at all of obteining the kingdome of God There is no question they thinke and say of all this well what is the ground of this so strong confidence Certainly it is a Castle in the ayre without any foundation but onely a presumptuous conceit of an idle braine Had the Spirit planted in them this perswasion the flesh would lay batterie to it and labour to weaken it objecting an hundred feares and shaking it with wavering nay the Spirit also would make this advantage of the enemie to use more diligence to make their calling and election sure by fortifying that which is weake and adding grace unto grace But this is the device and worke of Satan that strong man who having possession keepes all in his peace The Devill having got them in this his cradle of presumptuous securitie rockes them in sleepe of sinne by this pleasing dreame and were their eyes never so little open that one sparke of spirituall light might enter they could not but see how they are besotted For aske them Is not eternall life the gift of God They cannot deny it And on whom doth hee bestow it but on his faithfull servants And how doe wee serue him but in holinesse and righteousnesse Doe you thus serue him Is swearing profaning the Lords day by doing our owne will neglecting nay despising the word Sacraments prayer publike and private are these any parts of holinesse Is lying railing cursing spightfull dealing stealing c. any part of righteousnesse Doe you not liue in these or some of these sinnes doe you keepe your mouth as with a bridle feare an oath detest a slander as well as a slanderer Doe you tremble and rejoyce in the word do you coÌ„tinue in prayer c. Here they haue no other refuge but those miserable fig-leanes which cannot hide their nakednesse Are you say they without your faults wee cannot be Saints on earth c. To reply to these poore shifts No man liues without sinne but thousands even all the faithfull liuâ— not in sinne they serue not sinne in the lusts of
are well formed others deformed he is not said to bee of a comely body so this lesser prosperitie without the other is nothing Prospâ—ritie therefore espâ—cially consists in the welfare of the spirit when it is in Christ who is the life and salvation of the soule then it prospers when â—t groweth in grace when it encreaseth in spirituall riches then that peâ—son prospers but indeed a man who hath Christ wants nothing for he is all in all but hee that is not in Christ is in want of al things everything being but a snare to him see Psal. 69. 22. Ioseph indeed was a prosperous or luckie man because first his soule was knit to God aâ—d so God blessed him in other things Surely he that enjoyeth Christ all other things make up his prosperitie even povertie and any evill of this life 1. Here is rebuked that folly of men who desiring to prosper yet wilfully take the way which leads to destruction and turne out of that path in which God hath promised to giue them what they seeke see Esay 30.15.16 The inâ—inite examples in the word and experience by which we cannot but see how miserable the estate of wicked men is nothing moues them never opens their eyes to the light of the word or their owne reason onely led like beasts by their blind sense as they esteeme him happy who hath the world at will so they account him miserable who is at any time streitned in temporall blessings This is with them the onely blessednesse that they may doe and haue what they list this the onely miserie that they want their will and cannot haue to satisfie their lusts Thus they doe not onely condemne the generation of the just and the children of God but the onely begotten sonne as miserable and â—xalt the wicked and such as contemne God yea most foolishly beguile and betray their owne soules into thâ— hand of the world to which they haue wholy given up themselues Certainely this is the disposition of carnall men falsely called Christians that never thinking of the providence of God supplying every creature they are carried downe in the violent streame of worldly lusts and plunging their soules in the cares of it make it all their study spend all their time and consume their life to provide and lay up for themselues and others that belong unto them As for the other life they dream it comes of it selfe without seeking and that it will meete or overtake them at the end And building upon an imaginaâ—ie mercie of God such as they conceit not such as God hath expressed in his word thinke they cannot misse of immortalitie and glory specially if they doe not liue in open grosse and palpable sinnes 2. That pride of men preferring their owne wits before Gods wisedome must be reproved Looke to all kinds of people wee shall soone perceiue this Atheisme in contempt of Gods counsell and wisâ—dome to be spread over all sorts as Statesmen who frame their policies according to the rule of that wretched Machiavell and count it a silly thing to take their direction from God in his word or from the practice rules or axioms of state delivered there in the examples of David Salomon c. to whose counsels if we should compare the policies of this age they will easily appeare especially in the successe to bee but apish toyes and even ridiculous shadowes of policie Who could thinke it possible that men professing Christianitie should refuse to take advice from Christ in his woâ—d and should follow the practice and rules of Master Nic. Machiavell If wee looke to Schollers even those who haue given up their names to Christ in the Ministerie how many shall we see drowned in humane learning But howsoever no man will dâ—ny that helpes of the tongues art and such studies may be and are in their measure very profitable and needfull yet that these should take up not onely the greatest time in the studie but all the pulpit is so absurd in reason but especially such a paradoxe in divinitie and aboue all such a dishonour to the Spirit that certainely it discovers much Atheisme and contempt of Gods wisedome For even among us to reserue their place for the Papists the infinite and ambitious allegations of Fathers Schoole-men Rabbies Poets and all manner of humane testimonies and especially with all this the rare and thinne citation of the word shewes at the best much foolish ostentation and little desire of setting up the crosse of Christ in the hearts of the hearers certainely hee is blind and hath little experience who hath not observed that studies of Divines entred upon Schoole-men especially and other humane though Ecclesiasticall Authors but without any constant meditation in the word and a ground taken from thence hath beene the Mother and Nurse of so much errour Poperie Arminianisme and such sects Thus is it with the meaner sciences Every Tradesman hath his mysteries so contrary to the mysterie of godlinesse that every one may see there is a generall departure from God and his wisedome and everie idle braine preferres his owne wit as a better helpe to prosper then the rule of God This folly is the more sottish because none of them dare deny but that God is more wise then man that his providence is over all to reward every man according to his workes 3. Oh! that men would therefore be perswaded to decline those by-paths in which seeking prosperitie they are sure to misse it and indeed so seeking eschew and flie that which they seeke and to search for it in those wayes where it will infallibly meete them Art thou a Statist and standest before Kings advise with that great King prefer not Machiavel before Salomon nor the infamous practises of profane and miserable Borgiâ— beforâ— the prosperous and succeeding counsels of blessed David Arâ— thou a Scholler and aymest at the Ministerie enter thy studies in the word and learne to bee acquainted with the Scriptures from a child so shalt thou prosper in divine knowledge and follow rather Paul the scholer of Christ then the schoole of Antichrist Bee not such a foole as to lay the grounds of divine knowledge in humane Authours Art thou a Tradesman whatsoever thou art know that fleshly wisedome is enmitie to God that frauds lies and worldly practises shall not prosper assure thy selfe that gathering treasures by a deceitfull tongue or any other evill meanes is vanitie tossed to and fro by them that seeke death Arme thy selfe against worldly and fleshly wisedome by a serious and frequent meditation 1. of Gods promise Seeke first the kingdome of God and his righteousnesse and all these things shall bee added unto you Godlinesse is profitable unto all things having the promise of the life that now is and that is to come 2. Remember the infinite wisedome and providence of God who cannot but compasse his ends 3. The actiue power of the Almightie who doth
senselesse in that life of holinesse in which he was formed at first and conformed to God 2. No circumstantiall accident or qualitie but such as are inherent can debase or vilifie any substance Gold were it covered all over with durt not the lesse precious but any mixture of baser mettall makes it of lesse worth Thus neither povertie contempt of men weaknes of body are any iust causes of despising in all which estates we reade of heathens honourable in the eyes of their coaevals and many Christians glorious in the eyes of God and men But sinne being once rooted in man is such an inherent qualitie as eats out of him whatsoever is perfectly good as holines perverting the best natures to most evill It strips the body of that glory and maiesticall beautie in which it was framed and covers it with shamfull nakednes It robs the soule of all those glorious endowments with which it was gorgeously apparelled by the Creatour and brings upon it a most miserable povertie and loathsome deformitie Certainely as wilfull rebellion against an earthly Prince taints the blood and abases the whole stocke making them of noble vile of rich poore so that they instantly lose all civill priviledge and preferment so the treason and rebellion against the King of heaven by sinne casteth man downe from that height of dignitie which he enioyed in his service and onely by his favour to the lowest and basest degree of all the creatures Howsoever wicked men may flourish in the eyes of carnall persons and even reigne upon â—arth in an outward false prosperitie howsoever they are so mingled in the church that they cannot many times be discerned by man yet the judgments of God will surely finde and single them out and bring them in due time to utter confusion This is here somewhat darkly in a comparison but very strongly confirmed when they are resmbled to chaffe before the wind for as the dust of chaffâ— lies safely with the good graine while it is not movâ—d and stirred but whâ—n it is fanned or the winde let in it presently is scattered and peâ—isheth so the wicked in the day of peace till the Lord ariseâ—h to judgment lie secure and seeme to prosper but when the Lord takes his fanne into his hand and purgeth his floore how suddenly are they consumed Read Ier. 30. 23. 24. Amos 9. 9. 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92â—6 7 and 140. 11. Looke as dogges pursuing an Hare or Deere follow incessantly and though they flie from one starting hole to another yet never giue over till they take and destroy them so shall the judgements of God pursue the wicked though they seeme to escape some evils yet shall they certainely bee followed till they are utterly consumed Thus when Ahab had sold himselfâ— to doe wickedly first a long drouth and famine findes him out starts and pursues him when he had escaped that the sword followes him when there through the mercie and long suffering of God calling to repentance hee had gotten the better and now by wicked policie had setled his kingdome and made way to his tyrannie in the bloud of Naboth the fearefull threatnings of God overtake him and fill his soule with fright and horrour when hee now through a fained repentance had winded out of that miserie yet the vengeance of God so closely hunted him that in spight of all warnings he falls by the sword of the Syrians the dogges licke up his bloud and eate up all his familie Thus Iehoram sonne of Iehosaphat 2 Chron. 21. being a wicked King is first put up by the Edomites then hunted by the Arabians lost his goods his sonnes his wiues lastly a sore and tedious disease overtakes him and at length pulls out his very guts with grievous torments and the reason a most necessary and infallible cause of this effect is that justice and office of God being Iudge of all the world 2. Take hence a sure tryall of thy estate Thou art borne under the Covenant and in the Church but know the chaffe springs and ripens with the graine thou art a member of the visible Church the chaffe is brought in with the corne thou enjoyest the meanes of eternall life the word Sacraments rods in afflictions but the chaffe and wheat are beaten and sifted together But therefore passing by such common workes which agree as well to the reprobate as to the godly examine and try how these ordinary meanes worke upon thee and what effect thou seest proceed from them The flaile beats out the corne and the fanne purifies it if then thou art one of those whom that great Husband-man will gather into his Granaries the word of God shall separate thee from the heap of worldly men and it together with the fatherly chastisements of God shall continually purge and clense thy heart from the sinfull drosse which is in it If then thou findest the word and these rods thus to worke on thee thou art safe Dost thou then every day see more cause of dislike in thy selfe in thy wayes learnest to abhorre thy selfe denie thy self judge thy selfe Do those chastisements of God weane thy heart from the vanities of this life and the flatteries of this world so that thou accountest all things dung in comparison of the knowledge of Christ his death and resurrection working in thee the death of sinne and life of grace These are good signes of life and health when the wind blowes dost thou not fliâ— out of the floore and embracest the world Looke to thy selfe and bee not deceived with thâ—se ordinarie notes common to good and bad 1. Those are here cenâ—ured that choose rather to bee the dust of chaffe then the corne and will not bee perswaded to come out of that cursed condition How many are there who flatter themselues in their wayes untill their abominable wickednesse be found out by the judgements of God They giue up their hearts to the world follow the sinfull profits and pleasures of it and will not be perswaded to delight in the word of God or the good way pointed out by that word as long as they feele not the curse and alas how should they feele being past all feeling they despise the threatnings of God and lie downe in their mire which not onely fills them with filth and prepares them to endlesse miserie but defiles the land and brings a curse upon all that are neere them 2. Those that cannot bee intreated to separate themselues from such companie wher not only it is impossible to receiue any profit or good but where they shall surely smart with them When they heare the warning of Gods Spirit Depart from the foolish man when thou perceivest not in him the lippes of knowledge they are deafe and stop their eares Thus wee see many ignorant soules continue in Babylon till they partake of her plagues and bring an old house as we say and they felt upon their heads And many simple people
frequent idolatrous houses of Papists till at length by Gods just judgement they are snared Will men yeeld to the voice of God Keepe not companie with drunkards Doe they presently obey the heavenly warning doe they not despise these admonitions not of man but of God aske them what profit haue you by such companie what credit doe you not sometimes fall into many inconveniences temporall and spirituall by this societie Can you bee in the fellowship of the Saints and of God through Christ when thus your heart cleaveth to wicked sinfull persons Haue you any right to that holy Hill when you make much of a man vile unprofitable and noysome and the righteous is contemned in thine eyes Psal. 15. 4. nothing awakes them 3. That stiffe unbeliefe of heart resisting this evident truth and resolving to giue no credit to it when wee heare the Wisedome of God witnesse to us the righteous man is more excellent then his neighbour doe we seale to this testimonie that it is true when we heare the Lord speake so contemptuously of wicked persons that they are dogges swine drosse filth corruption doe our hearts answer truth Lord and humbling our soules with that Cananite confesse our selues no better in nature so abhorre our owne filthinesse and uncessantly blesse that glorious Saviour who hath washed clensed and changed us to his glorious image Oh! how few stand thus affected witnesse our common behaviour for are we downe the winde streightned in a low base and despicable condition and are there any meanes offered to rise and prefer ourselues who doth not instantly apprehend and pursue them be they difficult be they dangerous be they almost desperate venturing our liues by sea by land to attain to a better estate though in hope onely wee will often put our liues in venture when our hopes are but in peradventure Are we now got up unto some comfortable or honourable place doe we know that by want of such or such observances we shall quickly fall againe but stand and increase by performance of some no hard service who neglects it What Farmer obserues not a good Land-lord what Courtier doubles not his diligence to a bountifull Prince that he may still enjoy his favour But now turne your eie upon the behaviour of Christians the Lord tells us thou art as base in thy nature as the earth thou treadest on as the dung thou scornest to tread on it is sinne makes thee thus base and abject Desirest thou the true honour and dignitie of my kingdome know they certainely attaine that constantly seeke it If by continuance in well-doing thou seekest glory honour and immortalitie thou shalt reape eternall life To every one that doth good shall bee honour and glory but to the contentious and disobedient to the truth and obeying unrighteousnesse shall bee indignation and wrath Tribulation and anguish upon every soule that doth evill Now when so gracious meanes are offered who takes hold of them who giues up his soule to obedience of this truth who withdrawes his heart from the subjection of sinne by this wee manifest our grosse unbeliefe and contempt of God and his word 4. The cursed securitie of our sluggish nature never trembling at the judgements of God denounced in his word till they over-take and attach vs. Is God gracious wee abuse his grace to wantones Is he patient wee abuse his patience to hardnesse and encouragement to sinne Is he silent expecting our returne wee abuse his silence to blasphemie and thinke him like our selues nothing moues us till we are arrested by the judgements of God Oh how farre are we from that melting heart of good Iosiah we can heare thunders of the law with lesse feare then boyes their owne squibs and crackers we can see the roddes of God on every hand of us and â—â—ver feare the same punishment although we are even in the same or some worse sinne Oh then let us be stirred up to abhorre this sinfull vanitie which turnes us into chaffe and exposes us to certaine perdition Say oh say to thy soule Dost thou carefully provide against disgrace and contempt of this world dost thou cast about and find out an hundred devises to under-prop my credit and dignitie on earth and what wilt thou suffer me to fall into eternall shame and confusion It is sinne it is onely sinne which can debase mee povertie reproaches despising of men cannot vilifie me but in the sight of fooles but rather enobles me in the sight of God Angels good nay even heathen men Bend then all thy forces against sinne and never let that finde any grace or favour in thine eyes which heapes upon thee all disgrace and scorne in the eyes of God Destroy it which else certainely will bring thee to destruction Vse therefore carefully the meanes Let that sword of the Spirit bee ever drawne in thy hand to cut off this corruption which else will certainely cut thee off from GOD himselfe and all his blessings for evermore Psalme I. Verse V. Therefore the ungodly shall not stand in the judgement nor sinners in the congregation of the righteous HEEre the Prophet further aggravates the cursed estate of wicked persons by a double consequent certainely attending them 1. They shall not stand in the judgement 2. They shall not stand in the congregation of the righteous Whence arises this conclusion The ungodly shall not stand in the judgement Little explication shall need who were the ungodly was before opened The word strictly taken is confined to the breach of the first table and in this place though I would not absolutely restraine it to that sense yet it is very probable that it doth here especially point out such as neglect God in his worship and the word sinners the unrighteous they are joyned often certaine is it where ungodlinesse is rooted there unrighteousnes flourisheth and where unrighteousnesse is fruitfull ungodlinesse is there deepely grounded 2. Iudgement is double either in this life or the other the temporall judgements see described 1 Pet. 4. 17. Psal. 82. 8. and 96. 13. For hee commeth for hee commeth to judge the earth and is either exercised in the inward court of the conscience or in the outward by afflictions Secondly the judgement of that other life is called the generall judgement and the judgement of the great day Iude 6. the judgement after death Heb. 9.27 3. To stand in judgement is a phrase of speech signifying to overcome or to bee cleere when wee are judged compare Rom. 3. 4. with Psal. 5. 5. So the Latines say that a man falls in judgement when he looseth the day So then they shall not stand in judgement is all one as if it were said they shall be cast in judgement yea cast downe for ever and shall rise no more The sense then is Such as are without the feare of God and care to please him as Atheists hypocrites both when God rises
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
and called honest men hence thinke all safe though in the meane time they liue in many actuall sinnes both of commission omission yea such as are palpable For aske even one of these Indeede I perceiue you doe not fill your mouth with the grosser oaths nor abuse the wounds bloud and body of your Saviour to his dishonour as too many but doe you not sweare at all Doe you not vse the Masse our Lady your faith and troth in oaths Well now And hath not Christ commanded Sweare not at all Is not this then a confessed breach of Gods commandement and doe you not liue in this and refuse to be reformed So againe I see you are no common druâ—kard to abuse your selfe as many doe who are every weeke and most dayes in the weeke distempered and are turned into beasts with drinke But doe you not spend too much time in the Ale-house doe you not ordinarily drinke more then is suâ—ficient nay tipple when you haue no need at all But especially if you question them in sinnes of omission Doe you not leaue undone many necessary duties doe you not continually neglect reading and private meditating in the word doe you not let passe private and Houshold prayers and the like Aboue the rest negligence in performance of dutie they account as nothing as demaund of them what zeale haue you in prayer what hnnger for the word what diligence in service what thirst of righteousnesse what longing after God They cannot denie that they are very deficient nay indeed that they haue no sense of these things And alas dost thou not know that sentence is past for sinnes of omission Mat. 25. Dost thou not know that the curse belongs to those who doe the worke of God negligently Ier. 48. 10. But what marvaile if these flatter themselues when even the most enormous livers sing peace to their owne soules and make no doubt to goe to heaven through the midst of all profanenesse For aske them Is it not sinne to breake the Sabboth to doe thine owne worke upon Gods day to absent and with-draw thy selfe from the Assemblies Is it not sinne to sweare to curse to raile to slander to speake basely of those that desire to feare the Lord what wretch can deny this who yet practiseth it continually and fouly scornes to amend and repent or to heare of repentance but hates his reprover and deteâ—ts any admonition though spoken from the mouth of God Learne here to know thy estate and thy selfe and shake off that securitie of men in a matter of such importance goe upon sure grounds and such as cannot deceiue thee And for motiues remember First That a wise-man will bee diligent to know the estate of his flocke and of his heards a man that is carefull to thriue in the world must often cast up his account and is it not more needfull to know the estate of thy soule Secondly Thou knowest not how suddainely the day of thy account shall come or whether then the Lord will giue thee any leasure or heart to doe it or whether hee will then suffer thee to come nigh him But what meanes are to bee used First learne not to trust in thine owne heart for it is deceitfull aboue all things Remember Prov. 12. 15. and 14. 12. The way of a foole is right in his owne eyes but hee that heareth counsell is wise Secondly take the word of God in thine hand and apply thy heart to that rule It will discover thy heart to thy eyes for God hath purposely given it to this â—nd It is a discerner of the thoughts and intents of the heart Psalme I. Verse VI. For the Lord knoweth the way of the righteous but the way of the ungodly shall perish IN the former verses the Prophet having discovered the good and evill way and the issue of both now in the conclusion by a necessarie argument confirmes all that truth and giues an evident reason why the godly who seeke the Lord in his word and wayes cannot but prosper and be blessed and the wicked that despise God and walke after their owne lusts cannot but come to confusion namely because God knowes the way of the righteous and the way of the ungodly shall perish The first proposition is Because God knowes the wayes of the righteous therefore shall they prosper and bee blessed Two words must be opened first what is ment by the way of the righteous secondly what kinde of knowledge is here intended For the former though there is here a double figure â—irst a metaphor where the soule directing the continuall course of our actions according to the rule of God is resembled to the body walking in some tracke or path and a metonymie where the way is put for a continuall walking or stepping in the way yet is so ordinary not onely in the Scripture commonly used by the Spirit but in our speech to compare the life or practise of any man in any trade temporall or spirituall to a way and so to call it that it shall need no further labour in explication The other what this knowledge is in God hath more difficultie and needs more unfolding Knowledge â—s it is very frequently used in Scripture is not confined to the undâ—rstanding but more largely extended to other faculties of the soule even the will and affections In which generall acception it may be described that action of any of the reasonable faculties namely understanding will or affection whereby that facultie apprehends any thing and applies it selfe unto it For looke as in the bodily senses they are then said to heare or see when the object of the eare and eye entring into them is by them apprehended and applied For example The â—are is said to know what is spoken when it apprehends the words applies it selfe in the facultie of hearing unto the voice the eye to know the colour which it lets in and exerciseth it selfe in beholding so when the understanding will and affections busie their severall offices in applying their powers to any thing they may not bee unâ—itly said to know it Now therefore as when the understanding apprehends any intelligible object and applies the facultie of discerning unto it it is said to know it so when the will whose oâ—fice is to choose or refuse applies it selfe to the object in chusing then the will may bee said to know So likewise wee may say the affections know that which they loue or honour Thus man is said to know God 1. when the Lord having revealed himselfe and his will in his word the understanding applying it sâ—lfe to this object and receiving into it selfe this revelation perceiues it Thus it is used Psal. 9. 10. They that know thee will trust in thee c. Thus it is said The heathens know not Gods judgements as being never revealed to them nor they perceiving them Psal. 147. 20. 2. When he chuseth the Lord to bee his God So
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.
loues us out of his loue prepares us for grace and then giveth it when he hath fitted us for it and all this without promeriting nay any concurrance on our part that after he worketh in us and perfits what hee begins and crowns what he hath perfited and for our consolation that it is not in him that willeth or runneth but in God that shewes mercie and not for our righteousnes but because he hath chosen us that his purpose according to election may stand not of workes but of him that calleth so is there great use of it in wicked persons for warning and caution Neither can I see how any desperate person can pervert this but in the like manner he may abuse any other doctrine to his destruction as the Papists this day abuse that point of justification by faith and not by workes and many other we must therefore not onely retaine this truth but apply it to that end for which it was given by God making our calling and election sure 3. So also the neglect and despising of that truth namely that the Lord doth loue and honour the persons and wayes of godly men is here reproved Hence might wicked men tremble to see how hatefull and abominable their wayes and persons are in his sight who can recompence and surely will reward them according to their workes And how justly might thousands of Christians tremble when they see their affections in this particular so contrary to Christ For they account basely of those whom God honours hate those whom God loues shew to them all contempt and malice in reviling slandering or any abuse that they can or dare offer What member of Christ art thou who despisest such as thy head hath crowned with his heavenly Kingdome How farre from a Christian who hast no loue to such whom Christ hath loved beyond his life So also by forgetting this lesson many depriue themselues of much comfort For how much joy might the weake Christian gather here if hee did continually remember He that hath given mee an heart to loue him he first loved me he hath set his heart upon me for good and therfore hath drawn me from my wicked vaine conversation to serue him and if he hath loved me when I was an enemie will he forsake me now he hath seasoned my heart with some measure of loue and desire of his service What a cordiall would this bee against all the revilings contempts and despitefull usage of the world we are therefore much to blame that we make no better use of a truth so full of profit and consolation Hence may the faithfull soule in any necessitie and upon all occasions draw endlesse comfort How did this hearten David in all persecution of Saul and slanders of his enemies Psal. 18. 10. c. Psal. 7. 3. c. yea indeed in all his trouble nay when he found his tongue unable in that dutie of thankfulnesse to poure out his heart 2 Sam. 7. 20â— this yet offered him much consolation Thou Lord knowest thy servant The like see in Ieremie in much tentation and many grievances Ier. 12. 3. Especially remember Iob who when hee was assaulted on everie side without and within his friends accusing him of hypocrisie and fighting craftily against his faith the enemie bringing all the terrours of God in a full armie against him and making him possesse the iniquities of his youth yet could uphold his soule and keepe it from sinking in this storme with the remembrance of this truth and strongly applying it to his heart found powerfull consolation in this He knoweth my way and tryeth me That excellent Apostle persecuted by bloodie Infidels Iewes and Heathen slandered and wronged by false Brethren nay too little esteemed by his owne children in the Spirit accounted the off-scouring of all things could fully satisfie his owne soule and comfortably wait on God on this knowledge God was his witnesse 1 Thes. 2. 13. and could therefore â—light that censure of man 1 Cor. 3. 3. 5. Wee should therefore apply this for comfort when we are reviled as hypocrites by the world or inwardly accused by Satan that God sees and will judge when we are despised by men that God hath chosen us when we and our actions in Gods service are hated and abased that God hath loved and honoured both Labour for such wayes as are acceptable to God such as he hath chosen and commended such as he loues and honoureth For motiues oh remember thy heart is very deceitfull and will easily blind thee with counterfeit shewes and false hopes if thou lookest not very narrowly to it Learne therefore of this Saint to consider thy paths and with hast putting away delayes to turne thy feete into the wayes of God Say with thy selfe All the wayes of man are cleane in his owne eyes but the Lord weigheth the spirits Every way of man is right in his owne eyes but the Lord pondereth the hearts Now what shall it profit mee if I as those vaunting Pharises justifie my selfe when the Lord knowes and condemnes me what good shall I reape from man that my actions are highly esteemed in the world when they are abomination to God Let mee never forget that there is a way seeming right unto man but the issues thereof are the wayes of death thinke with thy selfe what horrour will assaile and daunt thee in that day when having securely trusted in thine owne heart and wayes thine eyes are at length opened to see thine errour that thou and all thy workes are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates yea the most afflicted when thou canst say in truth that thou hast tryed and weighed thy pathes before they come to that great tryaâ—l to bee pondered by the Lord and hast unfainedly taken up those wayes and walked in them uprightly with thy best endevour which God himselfe hath chosen and set for thee and will accept in his mercie Learne therefore to trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and hee shall direct thy wayes Proposition 2. But the way of the ungodly shall perish In the former words the Prophet giues an infallible reason why the faithfull shall prosper in their wayes and bee blessed here also he useth a necessary argument why the ungodly cannot haue good successe nor ever attaine to happinesse Now how soever he leaues out the Antithesis or opposite axiom to the former God knowes not the way of ungodly men yet is it here without question to be understood I will therefore handle it fully and annexe the cause with the effect in this intire proposition God knowes not the way of the ungodly therefore they their wayes shall perish The words haue beene before sufficiently cleered as well who are the ungodly what also is ment by their wayes
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
Grace as it is planted so nourished by the word 200 The heart of a wicked man so farre as it is wicked is incapable of the fruits of Grace 201 Grafting How used and what is implyed by it 131 Signes of being truely engrafted into Christ. 132.133 Growth A full growth of grace is not gotten as soone as it is planted 154. H Happinesse Whosoever desires to be happy must avoid the companie of the wicked 26 Reasons for it ibid Must delight in Gods Law 97 How to know whether we be entred into that way of happines 98 It is the word of God that makes men happy 109 The happines of man consists not in any one outward blessing 176 Reasons for it 178 Hearing A reproofe of our negligence in Hearing in that wee consider not that God speakes by his Ministers 15 The danger of not being diligent in hearing 16 A perswasion to this diligence ibid Hearing and doing must goe together 114.115 Of our strange neglect of Hearing with an answer to those frivolous excuses which men make for the same 118.119 120 When the word is rightly heard fruit followes 144 Holinesse The wicked cannot discerne any beautie in holinesse 185 A wicked man so farre forth as he is wicked is incapable of the fruits of holinesse 200.201 Where true holinesse is it will not suffer wickednes to dwell in the heart peaceably 201 I Ignorance Wilfull stubbornes is worse then grosse Ignorance 50.51 How hereby a man may judge of a knowing Papist 52 Ignorance expressed by the word darkenes 129 Infidelitie An vnreverend estimation of Scripture is a sure signe of Infidelitie 11 Iudgements The cursed securitie of our sluggish nature will never tremble at the judgements of God vntill they attach us 227 The vngodly shall not stand in judgement 229 The signification of the word judgement 230 The judgement of the wicked 231 In all the judgements of God the wicked shall fall 234 The fearefull securitie of such as prepare not for the judgement Day 235.236 â—37 Motives to mind that Day 239 Iust Sinners shall not stand in the Congregation of the just 240 Proved 241 K Knowledge What knowledge is said to be in God 252 The sweet comfort of Gods knowing vs. 261 Wee should labour for such wayes as those by which God may know vs. 261.262 L Law The Law of the Lord how taken 88.89 Delight therein causeth blessednes 89 The Lawes sweetnes 94 A censure of such as find no sweetnesse in the Law 105 A pressing motive to take delight in the Law 106 Leafe The life of the godly is expressed by the never-fading leafe 143 Learne Man is indâ—cible till God doth teach 6 Life The word is compared to many things tending to life 110 The Ever-flourishing Life of the godly is expressed by the never-fading leafe 143 M Meditation What it signifieth pa 107 Reasons pressing Meditation on the word 116 Meanes to make our hearts fit for Meditation 124. 125 Mercy Gods mercies are not disposed according to mans fancies 193 Mocke vid Scorne How God is mocked both in his word in his workes in his Saints 74 75. â— Mocking what a high degree of sinne it is 77 A sharpe reproofe for mockers 79. 72 It is devillish profanenes and how it appeares 83 The fearefulnes of the sinne of mocking of the meanest of Gods â—â—nisters 84 Wherein the Papists mocking of God and Religion appeares 85. 86 N. Nature Grace doth not neither can spring from nature 200 Natures cursed securitie in that it will not tremble at the Iudgements of God till they attach vs. 227 Neglect Of our neglect in hearing the word with all the frivolous excuses made for the same 118.119.120 O. Outward The happines of man consisteth not in any one outward blessing 176 P. Palme-tree what and why the godly are compared to it page 128.129 As the fruit of the Palme-tree is long in growing so the fruites of the Spirit come not presently to maturitie 147 The wicked are in nothing like the Palme-tree 189 Confirâ—ed by Reason 190 Papists Their abhominable abuse of Scripture 11.12.13 A rule whereby to judge of a knowing Papist 52 Wherein the Papists mocking of God and Religion appeares 85.86 A layiâ—g open of the hypocrisie of that false Church of Papists 145 How they subvert the inward and outward parts of Gods worship 245.246.247 Perseverance Stubborne perseverance in a wilfull course after warning from Gods word is a state farre worse then grosse ignorance 50 A refutation of the opinion of them that denie the perseverance of the Saints 155 Objections thereof answered 156 157. c Plant The examination of our plantation transplantation in Gods Garden 135.152 Policie No Policie can prosper without counsell from the word 212 Reasons 213 Practice It is the fruit of that good seede of Gods word 114 115 Reasons why hearing and practice must goe together 115 Preaching It being true and sound ought to bee received with reverence and subjection aboue any word or Law of any creature 91,92 c. Promise The faithfull must not limit God his time for the accomplishment of his promises 155 Prosperitie what it is 159 Whom it shall follow 160 161 Objections on instances against the prosperitie of the godly 162.163 How the wicked prosper 166 The ungodly doe not alwayes prosper 198.199 Reasons 200 The wicked are but woefull in their most prosperous condition 209 Reasons to confirme it 210.211 What prosperitie it iâ— which evill men so hunt after 214 A reproofe of such as desire prosperitie and yet take the way that leads to destruction 215 An Exhortation to take the right path-way to prosper 216 Psalme This first Psalmes Summe 3 With its division into generall parts ibid David and in him the Holy Ghost is the Authour of this first Psalme 4 Proved by reasons 5 R Repentance It is the onely way to blessednes 48 Repentance defined 49 The manifold change that is in it 49.50 A sweet comfort to sinners in their penitent estate 86 Resist Two kinds of Resisters of God and his word one open another private 56 Divers instances of stout Resistâ—rs of Gods word 60.61 Their wickednes that resist the word 117 Resolution That the heart of man is not onely prone to sin but resolutâ— in it 47 Righteous what is meant by the way of the righteous 251 The Lord chuseth out the righteous for himselfe and their paths for them 255 Reasons for it ibid c. The Lord loveth not onely the persons of the righteous but their wayes also 256 Their infallible happines 256 The endlesse comfort which the righteous have of this that God knâ—weth them 261 We should labour that he might so know us ibid S Sabbath Sabbath-breakers reproved 138 Saints A Saints estate blessâ—d even in his rebukes 29 His estate at the worst is most happie 29 30 He is all glorious within ibiâ— The tryall of being a Saint 32.33 Salt Grace fitly resembled to Salt 24 Salvation the words power to Salvation