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
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
THE WAY TO BLESSEDNES A TREATISE OR COMMENTARY ON THE FIRST PSALME PSAL. 119. 1. Blessed are the vndefiled in the way who walke in the Law of the Lord. By PHINEES FLETCHER B. in D. and Minister of Gods Word at Hilgay in NORFOLKE LONDON Printed by I. D. for Iames Boler and are to be sold at the Marigold in Pauls Church-yard 1632. TO MY MOST HONORED FREE AND BOVNTIFVLL Patron Sir HENRY WILOVGHBY Baronet and to his most worthy Lady all blessings of this and a better life Sir THe ignorant generally complaine of too much preaching and some learned of too much writing The first haue no eyes to see either the grace of God in his word or their owne want of grace for want of that gracâ—ous word The other I thinke in this haue squint eyes or at least looke not the râ—ght way to the Gospell For did they condemne onely the wanton idle and vaine Pamphlets which too licentiously pandaring for lust stand forth in every shop or those turbulent libells which being engendered in earthly mindes breake forth into all bitternesse and fill the world with stormes and schismes who would not rise up with them against the wicked But the bookes by them censured nay despised and derided are such as tend to edification and are scorned either because they savour not of profound and deepe learning or not bumbasted with multiplicitie of reading or not stucke thicke enough with the flowers of Rhetorike when yet our owne experience makes us see these despised labours wonderfully to prosper in the Church whether it bee that the Lord delights to glorifie his power in infirmitie and takes no pleasure in the wisedome of words which makes the crosse of Christ of no effect or as light so the word is most cleere and powerfull when least mixed Famous is that historie of Sozomen who hath left it upon record that in the first Councell of Nice when an heathen Philosopher did not a little stumble the learned Christians a simple old man stept out and with plaine dealing both confuted and converted him No question there is great and even necessarie use of those speciall gifts in the Church yet by such examples the Lord plainely shewes that hee will not haue his meanest grace despised I am perswaded that with as much reason and lesse blasphemie wee may quarrell with the Creator for making so many rivers and fountaines on earth so many starres in heaven as with the Redeemer and blessed Spirit for storing this Kingdome with those gifts which make it as a watered garden and another firmament full of glorious lights shedding their beames into every corner For my selfe if any desire to know the reasons impelling mee to write what before I had spoken and giue way to my private and weake meditations to looke out in publike upon so learned an Age the chiefe are these First That redoubled and trebled commaund of our most gracious Saviour Feed my sheepe together with that inforcing motiue As thou lovest mee Oh! who can loue him sufficiently who loved to death whose loue passeth knowledge Or how can any man feed too much when no man can loue enough Therefore that Apostle there so adjured contented not himselfe to feed by preaching but to this day feedes us by his writing The same precept is often by his blessed Spirit pressed upon his Ministers Feed the flocke of Christ. As every man hath received the gift so let him administer it â—o other as good Stewards of the manifold graces of God Take heed to your selues and to the flocke over which the holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud O strong adjuration Now God forbid that I should ever esteeme any paines sufficient for that for which God thought not his bloud too much Secondly The streight account which our Soveraigne Lord hath foretold he will exact of all his servants to whom he commits these treasures of his grace so that the single talent shall bee accountable and the slothfull person adjudged to a fearefull condemnation and execution for not putting it to the banke Thirdly The profit of Gods people especially those committed to me by Christ. Surely there is a wonderfull loue betweene a faithfull Pastor and his faithfull people The Galatians could giue their eyes Aquila and Priscilla their liues to the Apostle But beyond all admiration was the loue of that Apostle who not onely loved the more the lesse he was beloved their neglect as it were by Antiperistasis kindling and enflaming his affections but could willingly deferre his joyes with Christ in heaven and still liue under the bloudie persecution of Iewes Gentiles false Brethren and which is worse then all these the fierie opposition and loathsome but forced struglings with remainders of sinne that hee might build the Church He knew not which to choose his presence with Christ in infinite felicitie or his edifying the Church with all worldly miserie Lastly Though there be eueÌ„ innumerable lights heaven yet is ther not one in vaine the very least and most obscure haue their use their light and influence yea those infinite little starres which by us cannot be discerned by reason partly of their distance partly of their smalnesse yet doe they paue embrighten and point out that milkie way in heaven And I doubt not but this little and weake worke shall through his power who brings light out of daâ—kenesse direct some or further them in that blessed way to eternall life But it may bee some will stop my way with slight eâ—tertainment and strong opposition of the world This cannot weigh with those stronger arguments inciting mee to this dutie I remember the Astronomers distinguish the visible fixt starres into six severall magnitudes Those of the first and chiefest exceed the whole earth in quantitie an hundred and seven-fold and even the most obscure and cloudy of the sixt magnitude eighteen-fold with advantage Thus those first and great starres the holy Apostles their followers and immediate Successours how wonderfully they did surmount the whole earth may easily appeare in this that when all the world interposed it selfe to ecclipse their light yet did they then shine more bright and filled the whole earth with the glorious splendour of the Gospell of Christ. So even in these last ages we haue knowne that notwithstanding all the opposition of Popes Emperours and many other Princes the whole earth indeed being banded against a very few and farre inferiour to those fiâ—st Ministers yet did they overcome all their malice and shed the long obscured light into all parts of the Christian world For my selfe I rest assured that one heavenly sparke in the least of those starres shining in the right hand of Christ shall not nor cannot by any earthly opposition bee so ecclipsed but that it shall breake through and both enlighten and enflame some of those whom God hath chosen It
first inward in the heart as a bodily eye cannot see a spirituall substance so a carnall man cannot with a fleshly eye perceiue spirituall things hence he judges them foolish The spirituall man by a spirituall light seeth and acknowledgeth it to be the wisedome of God And we speake wisedome among them that are perfect not the wisedome of this world c. but we speake the wisedome of God here is a manifest separation in understanding and judgement 2. The carnall person savours the things of the flesh he feeles no sweetnesse no relish in those spiritual dainties but embraces the present world and takes his portion in it Contrary the spirituall man savours the things of the spirit how sweete are thy words unto my taste yea sweeter then honey unto my mouth Thy testimonies haue I taken for an heritage for euer for they are the rejoycing of my heart here we see a palpable difference and opposition in their will and affections Againe there is an outward and more open separation in their externall actions the worldly man as he hath his treasure and heart so likewise his conversation on earth he mindes earthly things even in heavenly affaires but the others conversation is in heaven Looke first to their speechâ— you shall find the mouth of a carnall man an open sepulchre belching out stinking breath in oathes curses lies slanders making nothing of idle jesting wanton and rotten talke but even vaine and idle how much more unsavoury and rotten speech must not once bee named among Saints he must turne the current of his words to edification to minister grace to the hearers his speecâ— must be alwayes in grace seasoned with that salt of the Sanctuary that it may bee a pleasing and acceptable sacriâ—ice and because he knowes it an untamed monster not to be subjected by man he cals to him for helpe who is able to subdue all things to himselfe Set a watch O Lord before my mouth keepe the doore of my lips the like contrariety shall we find in all their actions In their society also and company there must be a separation For 1. in generall we may not delight in such as they are such with some we may ought to converse while we haue hope to do them good thus our Saviour with Publicans so likewise with Princes Parents Masters under whose authority God hath subjected us 2. Howsoever we may relieue bodily necessities of the most wicked men and obstinate in their wickednesse of whose conversion we haue no hope yet must we as much as duty to God and man and civility will giue leaue avoid them Reject an heretike after once or twice admonition but now haue I written unto you not to keepe companie if any man that is called a brother bee a fornicatour or covetous or an idolater or railer or a drunkard or extortioner with such an one no not to eate If any man obey not our word note that man and keepe not company with him Consider the disposition of this man a man after Gods owne heart O that thou wouldest slay the wicked depart from mâ—e you bloudy men I haue not sate with vaine persons neither will I goe in with dissemblers I hate the congregation of evill doers and will not fit with the wicked It is recorded of S. Iohn the Apostle that he would not stay in the bath where he saw Câ—rinthus a father of heretickes and of Polycarpus his scholler that when he was saluted by Marcion a notorious hereticke and demanded in a familiar manner if he knew him he instantly answered I know thee the first-borne of Satan so Paphnutius an holy Confessour would not himselfe nor suffer Maximus Bishop of Ierusalem to tarry in the Councell assembled against Athanasius Neither should any man thinke this strange For we wonder not to see sheepe runne from wolues or dogges to their flockes or not converse with swine wel might we wonder to see doves sort themselues with kites or crowes Christians are the sheepe of Christ Iohn 10. 11. his doves Cant. 6. 8. Isay 60. 8. all men chuse their company either for likenesse of affection or for some pleasure or profit which they either doe or hope to receiue from such societie But as Christians are new creatures most contrary to other men these darkenesse those light Ephe. 5. 8. so can they expect no pleasure or profit by seeing or hearing God dishonoured and their holy profession slandered Remember the Apostles admonition Haue no fellowship with the unfruitfull workes of darkenesse but reproue them rather for it is a shame to speake of those things which are done of them in secret The Elect of God not onely shall be hereafter but are already blessed For as here the Prophet so else-where our Saviour determines that for the present they are blessed even when they are under persecution Blessed are you when men persecute you c. Nay without all question if in this respect we compare them with other men though it may seeme a paradoxe it cannot be denied that there is lesse distance betweene a Saint on earth and the blessed estate of Saints in heaven then betweene the condition of wicked and holy men even in this world Better is a living dog then a dead lyon happier is the poorest Lazarus raised from the death of sinne then the most stately Epicure who dead in sinnes rots in the graue of his lusts Who can deny but that there is more difference betweene the dead and the living then between the weake strong Now the blessednesse of man consists in this especially that he is partaker of the divine nature and the life of God As therefore the new-borne infant hath life as well as the best growne so hath the faithfull who is begotten of God and borne anew the true blessednesse though he is short of perfection True it is that to a carnall eye there is no such appearance the fleshly and worldly man discernes no such thing nay he takes the godly man to be the most miserable on earth and no marvell for how should the lower nature reach up to the higher and transcendent How should a tree conceiue of sense or a beast of reason The naturall man therefore who perceiues not this spirituall estate nor cannot conceiue aright of it may easily applaud himselfe and despise that which he knowes not but the higher nature comprehending the inferiour can rightly judge of both man easily discernes betweene sense and reason and knowes well which is to be preferd Search all the world and thou shalt never find a Saint who prizes not the rebuke of Christ before all the treasures of Egypt And that we may better see this blessed estate of a true Christian and with more thankfulnesse remember it doe but consider a little his present condition weigh together the evill yet pressing him and the good comforting
of the world thou Sonne of David haue mercie upon me If men discourage and rebuke thee dost thou so much more cry out thou Sonne of David haue mercie upon me throw away all impediments to come unto Christ that he may giue thee light Dost thou seeke for wisedome as for silver and search for it as for treasures what savour hast thou in spirituall things Is the loue of God to thee better then life Is his promise and word sweeter then honey or the honey-combe more precious then all riches Hast thou esteemed the word of his mouth more then thy appointed food Canst thou long for the house of thy God having chosen him the portion of thine inheritance dost thou rejâ—yce that the lines are fallen unto thee in pleasant places Know thâ—n flesh and bloud hath not wrought this in thee but thy Father which is in heaven Consider thy companie hast thou loved the Brethren Is thy delight in the Saints and them that excell Though thou art great canst thou abase thy selfe to bee a companion of all those that feare the Lord and keepe his precepts Canst thou hate those that hold of superstitious vanities and say away from me you wicked for I will keepe the Commandements of my God Is a vile person contemned in thine eyes but thou makest much of them that feare the Lord when thou chusest a companion of thy life canst thou thinke favour deceitfull and beautie vanity and take to thee a woman that feareth the Lord when thou art a Master dost thou set this as a law there shall no deceitfull person dwell in my house he that telleth lies shall not remaine in my sight Hee hath put the sword of Magistracie into thine hand wilt thou use it as this King Him that privily slandereth his neighbour will I destroy him that hath a proud looke and an high heart I cannot suffer mine eyes shall be upon the faithfull of the Land Then know who hath separated thee even that great Shepheard who hath given himselfe for our sinnes that he might deliver us from this present evill world But if it bee otherwise with thee know surely thou hast not yet set footing in this way of happinesse but art miserable poore blind and naked Now here come under reproofe all such who giue any ungodly counsell especially such as labour to withdraw any Christian either from following those good motions which are first cast into them by the Spirit in hearing the word or from the service and first loue wherewith they haue entertained the Gospell yet not all alike For some from weakenesse and unwarinesse being holy men are themselues ensnared by Satan made his instruments to bring on others Thus the brethren of Ioseph counselled and encouraged one the other to murther Iobs friends bent all their force to plucke away Iob from the fast hold he had laid on the Rocke by faith never discovering the Devill at the end of the rope Thus did Peter when he heard that bitter reproofe Goe behind me Satan and againe when he was rebuked by Paul for that dissimulation whereby many Iewes and Barnabas himselfe stept not with a right foot in the Gospell These may justly be blamed for keeping no better watch over Satans enterprises not more narrowly marking his fingers Thus now many Saints are circumvented by him To instance in some experienced example I haue knowne a soule beaten downe by the word of God and caused to see his sinne full of feare and trouble repaire to a faithfull Minister or Brother opens his heart to them and discovers his smarting wound they being cunningly handled by Satan begin to pittie his estate and out of compassion think it a great sin to persecute him whom God hath smitten ad sorrow to such as he hath wounded Hence setting aside the wine which would indeed cause some smart but purge the evill they strait powre in the oyle of all spirituall comfort and so dresse the wound that it is soon skinned but after breakes forth with far more griefe will aske much more time and labour to heale Whereas if they had first throughly searched ransacked the sore with the knife of circumcision and clensed it well with further reproofe they might perhaps haue made the orifice wider and the wound somewhat deeper but much more soone and soundly haue cured it But if these deserue some reproofe what rebuke can be whetted sharpe enough to rake those ulcerous soules which being themselues full of dead flesh infect and corrupt others by their rotten stench and putrefaction How hellish is the condition of that man whose heart is the maÌ„sion whose mouth is the very shop of the Devill where he forgeth those fiery darts whereby he assaulteth the faithfull and striketh through many a simple and unwarie soule Lamentable is it to see that many who from faith or feare to man detest to be traitors and dare not perswade a subject from loyaltie to his Prince yet without feare or shame will employ all their wit engines to withdraw a Christian from his allegeance and faithfull service to Christ. Many who will not a little scorn to be a Baud unto a man will ambitiously pandare for the Devill O let Baal plead for himself â— wilt thou entise a soule wedded ready to be bedded with Christ from his armes to the embraces of Mammon dost thou not feare that jealous God If jealousie be the rage of a man what is this jealousie of God but the divine indignation w ch will not spare in the day of vengeance he caÌ„not beare the sight of any ransom neither wil he rest contens though thou givest many gifts Secondly the fearefull Christian is to be rebuked who by vaine terrors bug-beares is driven from his station It hath beene an old Stratagem in war to set upon their beasts of carriage the Boyes Skuls w ch followed the Camp and to place them in fit distance so to distract the enemy terrifie him with vain numbers This was ever the slight of Satan though it be his continuall practise yet men seldome obserue it Hee sets before their eyes many scar-crowes losse of some things esteemed good and contrary evils Thus he deales with the Israelites and with the vaine shew of walled Cities and Giants makes them forget their Rocke and strong God of their salvation and fall into open despaire and rebellion Thus he deceived David himselfe a most expert wise Captaine in those spirituall battels after he had committed adulterie he sets before his eyes shame and losse of reputation and with this idle shew driues him into two foule sinnes first to make Vriah drunke then to murther him Thus he assaulted Moses with losse of treasures pleasures of AEgypt the Kings anger c. And thus frights he many in our times To the covetous he suggests what will you leaue the
his word That Angell of God to whom he hath given great power hath cried out mighâ—ily it is fallen it is fallen Babilon that great Citie aâ—d the often-doubled voyce of God from heaven hath called Goe out of her my people that yee bee nâ—t partakers of her sinnes Revel 18.4 And yet how many still cleaue unto her and dote upon her wrinkles Surely if Christ had not so painted out to us his Rivall the Antichrist almost in every limbe by that un-erring finger of his Spirit or had not wee lived in those times when the accomplishment of those predictions hath given broad light to these misteries did not that Man of sinne with a whorish and shameles forehead stand out to accept and avouch those blasphemous titles the Monarke Spouse and onely head of the universall Church from whom it receiues even spirituall influence did hee not make good the flatteries of his slaues in receiving and justifying the Papall Omnipotencie challenging to be Vice-God there might bee some shew of excuse in these blind wretches But alas what hope is there to pull them from the embraces of this spiritual strumpet when they are so strangely bewitched with her painted face that they make and imagine the beames of the Sunne to borrow light from her eyes even the Scriptures to receiue authoritie from the Church and that the Pope only must giue the sense which is the light of them There is no other meanes but onely prayer to that incomprehensible light that he would annoint their eyes with eye-salue that they may see and being mercifull unto them would catch them by the hand and lead them out of Sodome So likewise halfe Christians halfe Antichristians some that would be Mediatours betwixt Christ and Antichrist and bring them together to make them friends which still are sicke of the dregges which they haue drunke in her cup of fornications They put religion in superstitious abstinence from meates and drinkesâ— They cannot approue the marriage of Ministers many such dreames trouble them all which God himselfe hath branded as Antichristian merchandise and doctrines of Divels And how many besides these who haue not yet made any separation in judgement will affection or practise from ungodly men minding earthly things despising the riches of Gods mercy luke-warme and key-cold heartlesse to any good dutie and even frozen in their dregs whose mouthes are ever vomiting unsauorie and rotten speech hands full of oppression bribery and gifts feete swift to evill having not so much as a shew of godlines whose sinnes goe before into judgement Nay I would there were not too many who having beside these outward warnings inward checkes of conscience shewing the scarres of former wounds received by wicked companie and their experienced weakenesse not able to stand out in tentation calling to them to avoid these occasions yet still linger and make no haste to get away Hence it comes that they are first bruised with some open shamefull fall before they free themselues but oh remember if thou canst not hate father mother wife and children brethren and sisters credit nay living and life for Christ thou canst not bee his Disciple Those reputed Christians are heere condemned and may iudge how farre they are from that estate they professe and boast of who finde no relish of happines in this separation but rather delight themselues in worldly and sinfull pleasures As for that libertie of Christ his easie and sweete yoake they esteeme it a burden and â—ccount that strictnes of holy life and waynednes from this world a discomfortable ioyles condition Hence is it that abusing Christian libertie unto fleshy license they condemne revile and scoffe such as will not runne with them to the same excesse of riot This their behaviour openly proclaimes them Infidels and those fooles which say in their hearts there is no God For a Christian beleeuer knowes that the Lord is the Spirit and where the Spirit of the Lord is there is libertie That bond therefore which drawes them neerest and ties them fastest to the Lord Iesus they account a most happy and pleasant knot And contrary the rebellious dispositions of their nature yet cleaving to them which as uneaven nooks and corners suffer them not to lie so close to the foundation they deadly hate lament and giue them vp to the hammer of Gods word to be hewen off I cannot therefore but marveile which way these men goe about to make their hearts beleeve that they are Christians Can they be ignorant that in the death buriall and resurrection of Christ not some but every member of Christ descended into his graue and rose againe Why do they or how can they thinke that man a member of Christ who was never conformable to his death by dying to sinne nor felt the power of his resurrection through that quickning Spirit renewing him in all holinesse and righteousnes Every member of Christ is crucified to the world and the world to him They that are risen againe with Christ haue taken off their affections from earthly things and removed them to their due place even where Christ sits at the right hand of God and as Citizens of the heavenly Ierusalem haue there their conversation Traveling through this world and wildernes to their Canaan they use the world as not abusing it Let these men therefore cast their counters againe and consider well how farre they are short of their account Oh whosoever thou art that goest vnder the name of a Christian and yet shakest off that bond of strictnes and power of Godlines which turneth the fountaine in the heart and the streame of mens actions from this world toward heaven despising such a course in thy selfe deriding it in others doe but a little yet seriously consider how base account thou makest of heaven and much more of the Lord of heaven Surely if a willing restraint from sinfull delights as fooles esteeme and call them is a miserable estate the heavenly Saints are more wretched then earthly men and the God of heaven blessed for ever is of all most miserable whose very essence and nature doth necessarily free him from all sinfull inclinations and know that cannot be in the least degree miserable which is in him in the highest degree who is infinitely blessed Consolation Whosoever art hated in this world separated reviled despised and reiected of earthly men whosoever art esteemd a strange creature in that thou runnest not into the same excesse of riot with the wicked comfort thy selfe Open thine eare and let in that heavenly voyce lay it up in thy heart as a cordiall Blessed are you when men hate separate and reproach you and cast out your name for evill for Christ and for the Gospell rejoyce in that day and leape for joy for behold your reward is great in heaven Harken unto me you that know righteousnesse the people in whose heart is my Law feare you not
stealing they break out and bloud toucheth bloud how often loud hath God by the voice of his Embassadors cried in the cares of earthly Gods how long will you judge unjustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe justice to the afflicted and needie If not I haue said you are Gods and the children of the most high but you shall die as a man and you Princes shall fall like other But may we not still complaine In thee haue they oppressed the stranger in thee haue they vexed the fatherlesse and widdow How frequently and earnestly hath the great Iudge of all the world in his Law charged Lawyers Thou shalt not overthrow the right of the poore in his suit Thou shalt keepe thee from a false matter Thou shalt take no gift for the gift blindeth the wise perverteth the way of the righteous If you goe on shall they not take up a taunting proverbe against you and say hoe they increase that which is not their owne how long and he that ladeth himselfe with thicke clay yet still is it true in thee haue they taken gifts to shed bloud and they loue to say with shame bring you they eate up the people as bread they build plant purchase and make no end till their heires spend it as ill as they got it How straitly hath God commaunded the rich thou shalt open thy hand to thy poore brother and lend him sufficient for his need Thou shalt not giue to vsury to thy brother vsury of money vsury of meat or vsury of any thing that is put to vsury thou shalt releeue thy brother thou shalt take no vsury nor vantage He that was infinitely rich became poore for our sakes that we through his povertie might bee made rich Sell that you haue and giue almes make you bags which wax not old a treasure that can never faile in heaven If not know the Vsurer or Extortioner shall never enter upon my mount Know that thou shalt weepe and howle and the rust of thy treasure shall eate thy soule like fire and so thou hast heaped up goodly treasure for thy selfe against the last day even treasures of wrath against the day of wrath Yet to how many thousands may we say thou hast taken vsury and increase thou hast defrauded thy neighbour by extortion and hast forgotten me saith the Lord God How many that buy the poore for silver and the needie for shoes How continually hath the Lord called upon us Take not my name in vaine sweare not at all aboue all things sweare not O doe not this abominable thing which my soule hateth Is it not enough that thou refrainest prayer and prayse but thou wilt blaspheme Wilt thou turne those calves of thy lippes my due sacrifice to dogges or hell-hounds barking against thy Creatour Remember thy selfe and me and know I will not hold thee guiltlesse my curse shall here light vpon thee how much more hereafter Yet still the Land mournes for oathes Men haue made a conspiracie all sorts sexes ages haue whet and set their tongues against heaven hardly one of an hundred that feares an oath How loud hath God thâ—ndered his woes against iâ—temperate persons Woe to them that rise up earely to follow drunkennesse and continue till night vntill the wine doe inflame them woe to them that are mightie to drinke wine and strong to powre in strong drinke woe to the drunkards of Ephraim Hee counselleth looke not on the wine when it is red and sheweth his colour in the cup. Take heed least your hearts be oppressed with surfeting and drunkennesse If not know that day will come upon you unawares no drunkard shall enter into the Kingdome of heaven â— yet what place is there where this devill of drunkennesse hath not entred into the swine and carried them headlong into destruction Court Citie Country nay even the Vniversities all haue erred because of wine and are out of the way because of strong drinke for all their tables are full of filthy vomiting and no place is cleane the Dutch manners haue followed the Dutch errours and the stench of it is gone vp to heaven incessantly cals vpon the justice of God for vengeance Even then when all Religion and Charitie lamentably implored our helpe in fasting praying and humbling our soules to intreat the Lord for his afflicted Church when the Adversaries roared in the midst of the Congregation and set up their banners for signes we were so farre from fearing that curse of Meroz for not going to helpe the Lord against the mighty or at least striving for them by prayers hâ—miliation that when God called to weeping and mourning behold joy and gladnesse slaying oxen killing sheepe eating and drinking for to morrow we shall die Doth not the word daily sound in our eares Drinke the waters of thine owne cistern rejoyce with the wife of thy youth let her breasts satisfie thee at all time but keepe thee farre from the strange woman and come not neere the doores of her house desire not her beautie in thy heart else shalt thou bee brought to a peice of bread Thou shalt mourne in the end when thou hast consumed thy flesh and thy body yet what fruit haue we returned to God from the fulnes of our long peace but this I have fed them to the full yet committed they adulterie and assembled themselues by companies in harlots houses They rose up like fed horses every one neighed after his neighbours wife and what followes but even that threatning shall I noâ— visit for these things shall not my soule be avenged on such a Nation as this To draw a little neerer to our selues in particular doe not the Messengers of Christ sojourning among us as his Leigers daily call intreat and invite us to repentance Turne you cast away all your transgressions make you a new heart aud a new spirit for why will you dye When God hath allotted you six dayes and appropriated but one to himselfe when he doth not challenge two or three houres but the day to be separated to his holy service when hee hath hedged and and walled in this his peculiar with so many cautions motiues why will you thus transgresse against the Lord why will you or how dare you make it common by doing your owne workes and speaking your own words on the Lords day When the Lord hath so fearefully adjured us I charge thee by God and the comming of the Lord Iesus Christ preach the word be instant in season out of season and so often and strictly charged you bee slow to speake but swift to heare long for the sincere milke of the Gospell that thou mayest grow by it Take heed how thou hearest why doe wee nâ—glect Christ Iesus speaking
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
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
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
then before why dost thou call him and miscallest him not a miserable man who by base sparing treasures up abundance of earthly riches Oh that wee would open our eyes Are not our hearts held with strong witcherie while wee thus dote The Apostle affirmes them bewitched who forsake the Gospell to follow the Law But is not he farre deeper in this errour who forsakes God for Mammon Christ for the world and in the meane time profeâ—seth himselfe a Christian The Ethike and Ethnike Philosopher fitly describes the nature of these things when he compares them to instruments and tooles of an Artificer which if they are too little are of no use if too big are a burthen Certainly it is not in vaine that the Wiseman prayeth as well against riches as povertie for he plainly discerned that without sanctifying grace povertie doth not more easily driue to unlawfull courses to impatience and stealing then doe riches to pride presumption and securitie Even Heathens taught onely in the schoole of nature shall condemne Christians for I never heard of a learned Heathen no not the Epicure who shamed not to place his happinesse in things meere earthly But some will say God forbid that we should seate our happinesse on earth or any thing on earth nay wee know well that there is no happines but in heaven with Christ for our life is hid with Christ in God Now if our actions did answer our words all were well But if this were true how is it that all our cares and endeavours with so full a streame empty themselues into this world and so little of our labour or rather none at all runnes this way If Christ be our life why is not our heart with him to loue him desire him and long for him how is it possible we should be coldly affected to those meanes which bring us to him and knit our soules in union with him men will ride run through ill wayes weather to Faires and Markets wher they haue any hope though no assurance to meete with a good bargaine but is there in them any such earnestnesse in matters concerning their eternall life God hath appointed his Sabboths as Faires and Market-dayes and proclaimes them Hoe every one come and buy you that haue no silver c. here is assurance of spirituall profit but men will not steppe out of doores to it Are they not then lying children open dissemblers with God and men when they will be called Christians professe their life is with Christ and that here as all the Saints they are but strangers and sojourners Know assuredly that hee which is indeed a member of Christ thirsts longs for him with great vehemence and therefore longs for his Ordinances and is even faint for them And as the faithfull desire him so doe they waite and seeke for him in his wayes Remember then that neither this estimation nor pursuit of temporall things which wee see ordinarily in the world can stand with a Christian profession 2. Sharpely must that wilfull and miserable blindnesse of carnall men be rebuked who neither discerne any beautie in holinesse nor any filthinesse in sinne How wretched is their estate who haue faire bodily eyes able and quicke to perceiue and with delight to view a corporall beautie with loathing to avoid bodily deformities but are blind in spirit and take no pleasure to behold the louely image of God in holinesse neither learne to abhorre the pollution of soule and body whereby sinne deformes and defaces them Surely as the person of our Saviour so much more that image of his in holinesse findes no favour in a carnall eye they see no forme in it why it should bee desired As Amnon thou canst view the flower of grasse fleshly beautie and admire it it ravisheth thy eye enflameth thy heart thou canst sue wooe pine for it but that beautie of heaven in the face of Christ more bright then the Sunne darting the beames of it into a gracious heart and thence reflected and brightly shining in holy actions we regard not A wry mouth a squint eye a splay foot a blacke and sootie skinne we abhorre but the distortion of sinne a filthy tongue an envious eye an evill affection and the very image of Satan in hellish darkenesse never troubles us Whence is this God hath not given us an eye see unto to this day Oh if a gracious heart is ravished with the beautie of those feete which bring the Gospell what kinde of heart hast thou which is not moved with the very face of Christ shining in his owne holy example and in the practise of his Saints If the faithfull complaine of pollution not onely in themselues but in their righteousnesse Wee haue all beene as an uncleane thing and all our righteousnesse as filthy clouts where are thine eyes wâ—o canst see no filthinesse in thy heart and practice over-growne with all wickednesse no nor in thy sinne and rebellion But if this want of heavenly light be fearefull what then is hellish darkenesse and eye of the Devill whereby men see such louelinesse in sinne and esteeme nothing so pleasant and amiable as an uncontrouled course in lusts verily they are night-birds that can discerne no light but in darkenesse The bodily eye abhorres the Devill in any shape should he appeare as an Angell of light if he were knowne but the soules of men delightâ— in all his uglines for let him dresse himselfe in sinne which is his onely deformitie he is most welcome and â—it for their companie If Satan offers himselfe to a drunkard in his pots he goes downe merrily If he appeares to a covetous person in the shape of gaine nothing more welcome If he lookes on a wanton in a louely eye how amiable is he nay let him come in his owne shape to a malicious man cluttered in blood as a murtherer from the beginning and shewes himselfe in his owne colours which is the very shape of the Devill he is entertained greedily Certainely even witches themselues seeme better then these who desire not the companie of Satan but in the shape of their familiars but these men like him in his most natiue and uglie forme Surely as in povertie nakednesse and such like evills madnesse whereby men haue no sense of them is rather an addition then a remedie so when we are spiritually poore and naked it is a great weight added to our miserie that we are altogether blind and discerne neither any filthinesse in our estate nor goodnesse in the contrary Oh therefore if thou esteemest it as a joyfull and happy condition that without checke thou canst delight in drunken fellowship if thou canst blesse thy selfe in thy unlawfull courses and despising in thy heart as thou countest it the miserable condition of those who calling him Father that without respect of persons judgeth according to every mans worke passe their time here in feare 1 Pet. 1. 17. applaudest
whatsoever hee will in heaven and earth 4. His infallible truth that cannot lie or deceiue Heaven and earth shall passe but not one word that hee hath spoken Proposition 5. In the second part of this verse the Prophet sets downe the cursed estate of the wicked by a plaine but excellent comparison of chaffe driven with the winde where the proposition is evident namely The Spirit and the Prophet by the Spirit affirmeth the wicked to bee as chaffe driven with the winde For opening the words consider what is this chaffe and what is the resemblance betweene the chaffe and the wicked and also what answers in this comparison to the winde 1. This word chaffe doth not signifie the huske covering the graine of which though there is not much yet is some use but that dust which by beating of the corne rises from the chaffe those aâ—omes as we may call them or motes of the chaffe which are altogether unprofitable and which we fan out and cast away 2. But what is the resemblance betweene them Not to be curious 1. The chaffe groweth up in the same field and is brought home into the same barne with the wheat so wicked hypocrites are in the same visible Church and are mingled in the Congregation of the Saints 2. The chaffe and wheat are both beaten with the same flaile and the wheat purged by it but the chaffe turned into dust and filth so the wicked and saithfull are partakers of the same gracious word and rods and the Saints are indeed refined and clensed by it the wicked grow worse and worse 3. This chaffe-dust is profitable no way noysome many wayes it hurts our eyes spreads our garments with filth thus there is no good to be reaped from wicked persons but much hurt they will hinder us in our light they will draw us to defile our garments 4. Every Husbandman will separate in his time the chaffe from the wheat so will Christ make a separation betweene the Goats and the sheepe 5. Lastly in that separation the chaffe is destroyed and consumed so in that day of the Lord the wicked shall bee burned with unquenchable fire 3. The winde in this similitude is compared to the judgements of God either in this or in the other life in this afflictions and troubles without and within in the other their finall condemnation So that the sense is Howsoever wicked men are in the Church partakers of the same ordinances of God yet receiue they no profit by them but become altogether unprofitable noysome therefore God will in his time separate them cast them into utter perdition of body and soule Proofe See Psal. 35. 5. Esay 17. 13. Ier. 15.7 Mat. 13. 12. Grounds are 1. In God Hee seeth not as man seeth but beholdes the heart and thâ—refore that which is highly esteemed by man is despised by God 2. In the Prophet his knowledge gotten in the Sanctuarie which we haue so often mentioned 1. Heere wee learne that a wicked man or woman is profitable for nothing but many wayes noysome to all and in all respects To that end here compared by the Spirit to chaffe or dust of chaffe so in that whole chapter Ezekiel resembled to the wood of an unfruitfull vine which cannot so much as make a pin to hang up any vessel and by our Saviour to a tree that bringing no fruit cumbers the ground They are altogether unprofitable Rom. 3 12. In respect of God they bring to him nothing but dishonour Ezek. 36. 20. Rom. 2. 24. In respect of any country they are the very banes of common wealths not onely by infecting whole countries with corrupt manners as scabby sheepe but plucking the wrath of God upon it Ier. 5.7.9 Thus wicked Princes and namely Ieroboam brought infinite plagues upon that people One Achan can trouble all Israel pernicious are they to the families in which they liue as was that Achan and infinite others nay to their owne both soules and bodies Pro. 11. 5. 6. The very earth as it was at first so since is often cursed for them Esa. 24 5.6 Psal. 107.34 The very earth is defiled by thâ—m iâ— sicke of them till it hath spned them out Levit. 18. 25â— 27. 28. It is also apparent in reason For 1. Who caâ— thinke it possible that he should be good to any other who is altogether evil in himself for himself or shoulâ— bring any profit to any who is wholy unprofitable 2. The curse and vengeance of God cannot but continually follow him and wait upon him that as a blessing comes in with a righteous Ioseph so with wicked Ahab and his societie a curse may come to a good Iehosaphat 3. As their companie is very infectious so our nature very catching Sin and wickednesse is that which most aviles and debases a man in the eye of God neither indeed is there any thing which iustly breedes and bringes contempt upon a man but sin neither any man or creature so base and contemptible as a sinfull and wicked creature Looke as brasse or copper mingled with gold tinne or leade with silver makes it base so that it is reiected and will not goe currant so doth the wickednesse of a man or nation see Ier. 6.28 29. 30. Ezek. 22. 18. Psal. 119. 119. They are reprobate silver brasse tinne drosse Nay even holy men how much more the most holy God can account wicked men vile and despise them in that respect Psal. 15.4 Hence are they called Bastards Heb. 12. 8. and continually compared to the most abject and loathsome creatures To dogs and swine 2. Pet. 2.22 to Serpents Psal. 58.4 their heart to a raging sea foaming out mire Esa. 57. 20 their throat is an open sepulchre belching out stinke and rottennesse Psal. 5. 9. Nay indeede to very dung Mal. 2. 3. and meere corruption Psal. 5. 9. Evident reason will further coÌ„fesse and confirme this truth For basenesse is nothing else but a degeneration or fall from that excellencie which is natiue to any creature Thus coynes are said to be embased or men when they are cast downe from any dignitie or honour which formerly they enioyed Now wicked men are wholy degenerate from that exellencie of their creation being borne Sonnes of God and deiected themselves under not onely other creatures but the basest of creatures Satan and worse then any creature Sinne it selfe being once the rulers over all the creatures and now become vassals to their owne filthy and noysome lusts In which regarde it is manifest that every creature the wicked Spirits onely excepted is far more noble then a wicked man Certainely in the â—oad and Serpent there remaines yet that sense and life in which they were created But man is altogether dead and rotten in respect of that life of grace in which he was made having lost not onely the noble sense of spirituall seeing but that necessary sense also of feeling altogether
here to judgement either sitting in their conscience or dealing with them in outward things by sicknesse or the like and especially when hee calls them to that great and generall Assises shall utterly fall and bee swallowed up in condemnation and finally be cut off and receiue their portion with the Devill and his Angels Proofe Psal. 7. 11. 12. to the 17. verse and 9.16.17 Pro. 19.29 Nothing is more common in the Scripture then the denunciation and execution of temporall and eternall judgements upon ungodly and wicked persons The grounds may bee manifest to children for this falling in judgement or condemnation arises necessarily from these two causes 1. the guilt of the person judged appearing upon sufficient evidence 2. the uprightnesse of the Iudge pronouncing sentence according to the fact Now ungodly persons are not onely guiltie but the evidence palpable for ungodlinesse despising God his word worship and service is that rebellion and treason against the King of Kings compared to witchcraft and Idolatry 1 Sam. 15.23 and the evidence undeniable 1. the conscience accusing Rom. 2. 15. 16. and with it God the faithfull witnesse greater then the conscience 2. The Iudge inflexible to any partialitie Rom. 3. 5. 6. and 2. 11. Pro. 17. 15. 1. Howsoever flesh and bloud dreame of immunitie and impunitie and presumptuously counterfeit a mercy in God swallowing up his justice yet is it impossible but that there should be a judgment wherein men should receiue according to their workes And as among men there are Sessions and Assises some dayes more generall for all some more private and purchased sittings so shall we finde that God hath sometimes a Iayle-deliverie when he enters into judgement with some particular Nations or persons besides that great and terrible day of the Lord when all creatures shall be called to reckoning see Psal. 7. 11. Prov. 11. 21. 31. Ier. 25. 29. 1 Pet. 4. 17. 18. The generall deluge of waters swallowing the old world and that more particular and fearefull vengeance of fire and brimstone drinking up the fiue Cities and the private destruction of Ieroboam Ahab and their families and infinite other precedents are abundant witnesses of this truth But doe we not see wicked rebells often flourish and liue in wealth and prosperitie yea die also and are buried peaceably and pompously Answer To remoue this stumbling stone Certainly if the godly be here judged much more the wicked and if David and other Saints are corrected no doubt but the reprobates are here also afflicted for although their especiall judgement is to come yet now they goe not free without the whip All things come alike to all when the righteous bee scarcely saved where shall the ungodly and sinner appeare which is spoken of temporall judgements as manifestly appeares by the former verses see also Pro. 11. 31. 1. Therefore even those who most seeme to flourish haue often some scourge which wholy distasts all their pleasure nay many times some little crosse hardly so to bee called embitters all their abundance that they liue in it without ioy or comfort Do but remember Ahab so vexe with Naboths deniall that all his Kingly delights could yeeld him no content And looke on Haman so troubled with the stiffe knee of Mordecay that all his preferment and favour with the King nothing availed him Ester 5. 13. wee see not the heart of any of these nor know where they are pinched wee perceiue some of them liue in great plentie But neither life nor health nor content consists in abundance we see some of them laugh but euen in laughter the heart is sorrowfull and the end of that mirth is heavines Certain is it that the nature of man takes more pride in building planting purchasing then content or ioy in any of these things when we inioy them And I know that Salomon when he had tried all earthly things found in them nothing but vainity and vexation The certain knowledge of death and ignorance what should become of his soule after death forced the great Emperour to sigh and lamâ—nt his poore estate Animula vagula blandula quae nunc abibis in loca Poore wandring soule what place now remains for thee Oh thinke how deeply this thought must wound a worldly Christian who hath so much Christianitie that he knowes an hell and so little faith nay no faith that he cannot expect heauen who desiring and enioying his portion in this world can looke for no other in the world to come but that of the rich Glutton Luk. 16. 25. Thou in thy life time receiuedst pleasure therefore now art thou tormented verily were there no other affliction for these men but this very thought it were sufficient to distast a whole world of pleasure and earthly riches which any man can enioy in this present life and to make him in his owne feeling most miserable who in the eyes of carnall men appeers very happie and glorious and as that Philosophical Poet writeth If any man could looke through their skin and outward dressings he should soone perceiue these great commanders the greatest slaves to the most base and cruell masters even their owne tyrannising lusts 2. Whatsoever they injoy as good is not giuen them as good by God The Lord bestowes good things upon the righteous for their good Deut. 13. 9. yet deales not so with wicked persons But what Saul most lewdly did that doth God most iustly He giues many good things to bee as snares to ungodly men Psal. 69. 22. Nothing indeed is good further then it is sanctified by God what good did the Quayls to the Israelits when they were sent in wâ—ath or Saul who was giuen in anger who desires any honour from the King with his displeasure But aboue all the rest the last trencher for the reckoning spoileth all the feast and the very thought of the same makes the meat bitter as death For that generall day when all creatures shall be assembled to the great iudgement it hath infinite witnesses I will cite onely some Before the flood Enoch in the infant-world foretold it Iude 14. 15. In the law this Prophet as here so Psal. 9. 16. 17. In the Gospell they are infinite Thâ—s the Apostle 2. Cor. 5 10. and the Iudge himselfe Math. 25. 31. to the end of that chapter as verily as Christ is alreadie come in humiliation to bee iudged so shall he come in glory to iudge neither will I stand further to proue a thing confessed and with reason confirmed by the heathens Onely let us note that as all things shall be framed to the infinite comfort of the faithfull so to as much terrour to the ungodly The Iudge shall bee their Saviour their witnes the same Iudge and their owne peaceable conscience the sentence Come you blessed the earth the place of all their sorrow burning and heaven open to entertaine them into the everlasting habitations of glorie On the
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
alone Church and Spouse of Christ True it is that as the body of that Antichristian Synagogue is covered with sheepes clothing so the head hath put on the front of the Lambe Rev. 13.11 but indeed the body when it is stript easily discovers it selfe to be the beast and the head when it speakes in the doctrine proclaimes the Dragon You shall know these false Prophets which come in sheepes clothing by their fruits that is by their teaching which is the proper fruit of a Teacher They teach perverse things saith the Apostle Acts 20. 30â— to draw Disciples not after Christ but after themselues How by their traditions and vaine inventions they haue made the word of God of no effect may appeare by these few points of their religion But first let us remember that Pietie consisteth either in inward or outward duties to God the one being as the soule the other as the body of religion Of the first those are principall knowledge loue feare of God faith in him and his word Of the second Prayer hearing the word administration of the holy mysteries and right observation of the Sabboth Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship may very briefly appeare to them who will duely consider it For knowledge they deliver that hellish proposition Ignorance is the mother of devotion to which their other doctrines and practise are squared labouring to hold the mindes of their people in grosse darkenesse and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures but affirming that he is a friend to heretikes who maintaines an ordinary reading of Scripture nay that it is pernicious and impious For loue they haue utterly broken the bond of spirituall marriage First by that Saint-adoration deifying holy men and allowing them Altars prayers c. Secondly also by their digressing and wilfull departing from the word and Ordinances of Christ which is a manifest breach of loue Ioh. 14. 24. For the feare of God the very bond of our Covenant Ier. 32. 40. first they haue made it in vaine by the traditions of men Esay 29. 13. Secondly in place of that filiall feare knitting our soules to him in reverend loue they plant an hellish feare of God in the hearts of their people to be afraid to approach unto him by prayer as being a great King and a rigide observer of all that is amisse For faith they haue wholy unsinued it not onely in teaching faith and prayer of faith to creatures as a right object of both but delivering no other faith then that which is common to many reprobates and Devils For that second kinde their invocation of Saints asking of them whatsover a creature should aske of God the neglect and contempt of the word setting up against it the false light of their traditions perverting the Sacraments despising the Sabboth a sinne so notorious among them and maintained make evident what religion they professe and whence they had it But especially obserue their rejecting of Christ in all his oâ—fices as King as Priest and Prophet allowing him indeed the names but detâ—acting in effect the power and exercise of these dignitiâ—s from him For first whereas the Lord God hath given us onely Christ to be his King over us the head Monarch of his Church Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. and absolutely interdicted all â—itles and exercise of Lordly authoritie to his very Apostles they doe not onely ascribe full power to the Pope over the universall Church on earth nay under the earth also namely that which they dreame to be in a purgatorie yea even of that which is in heaven for they take upon them to commaund Angels but also call him openly and justifie those titles the head the Monarch and Spouse of the whole Church Nay saith Bellarmine Hee is the supreame head to giue outward influence of doctrine faith and Sacraments Secondly for the Priesthood of Christ they abase that perfect sacrifice and whereas the Scripture so highly prefers it before the Leviticall they as low depresse it by the same argumentâ— namely the frequent and indeed infinite repeatings of it and to supply it they adde their owne satisfactions and merits whereby they remoue temporall punishments and haue invented a new sacrifice of Christ unbloodie and a new priesthood of Masmongers Thirdly whereas Christ is our onely Prophet or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine they haue so tied the eare of the Church to the tongue of the Pope that they do not only ascribe unto him an uâ—erring power in teaching but most brasenly affirme that if the Pope should erre in commanding vices or forbidding vertues the Church were bound to beleeue that vice were good and vertue naught So is their practice for whereas God pronounceth surfeting and druâ—kennesse to be sinnes excluding from life they affirme that eating of flesh in Lent though in all sobrietie is a greater sinne then it the breach of the Popes more heinous rebellionâ— then the breach of Gods commandement Thus to burne in lust is a filthy and hatefull sinne in the sight of God they teach that marriage in a votarie is greater so that when God commaunds they which cannot containe let them â—arrie this command of God in their votaries they call and maintaine a sinne a very great sinne so to liue in burnings in a votaâ—ie which is a foule sinne in Gods account is not onely with them an holy estate but full of merit and superâ—rogation Thus their doctrines the fâ—uit of false Teachers discover them so that those blind ones from whom the God of this world hath concealed the â—ight of the Gospell excepted every one sees through their grosse hypocrisie Certaine is it that all those doctrines wherein they differ from us haue neither suâ—ficient ground from the scriptures but are devises and traditions of men nor haue any aime to the glory of God but wholy tend to the advancing of the Pope and enriching his Treasurie and Clergie Heere that blockishnes of people some hellishly ignorant some obstinately wilfull is to bee rebuked who though they liue in open and confessed sinnes and rebelliously maintaine themselues in that course neyther reforming nor purposing to reforme themselues nay hating and scorning the name of reformation so desperately impure that they laugh out the name of puritie yet still suppose themselues members of Christ and such as shall stand in the Congregation of the iust There are many who imagine themselues free from those grosse and apparent sinnes of the time or at least from that measure which they see or suppose to see in others and consider themselues in the fâ—attering glasse of their owne partiall opinions as being no common drunkards swearers whoremasters theeues oppressours nay keeping their Church well living honestly among their neighbours and by them esteemed
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.
is evident enough their thoughts counsels enterprises nay also their outward dignitie glory authoriritie c. So likewise what this knowledge is may be easily discerned namely the Lord indeed knowes to take notice of them for their confusion but to approue or respect them knoweth them not Lastly that is said to perish which attaines not the end to which it is aymed but comes to nothing The meaning is The Lord also sees all the devises and plots of wicked persons rejects despises and hates them and their wayes therefore they shall certainely bee destroyed and consumed Proofe Mat. 7. 23. and 25. 12. Psal. 9. 17. Grounds as in the former proposition so here are First the over-ruling power of God who doth whatsoever he will Secondly the weakenesse of his enemies not able to resist as being even the proudest of them and most rebellious â—his foot-stoole Thirdly his infinite justice which cannot hold the guiltie innocent Exod. 34. 7. 1. Whatsoever is in the wicked whatsoever belongs to them or is done by them is rejected despised and even scorned by God For their persons Hee that dwells in heaven shall laugh the Lord shall haue them in derision The foole shall not stand in thy sight thou hatest all them that worke iniquitie With the scorner he scorneth For their estate Hee casteth away the substance of the wicked for the lust of the eyes the pompe and splendour of the wicked and the pride of life is of the world hatefull therefore to God Nay if we looke to their religion it is a burden and hatefull Incense is abomination to mee I hate your new moones c. their sacrifices abominable their best workes bâ—t glittering sinnes as sayes truely that good Father in which respect our Saviour aâ—firmes that which is highly esteemed among men to bee abomination in the sight of God Hence God more commends a poore child then an old King which refuses admonition Verily even in that most meeke Lambe of God we cannot but see a wonderfull hate and scorn of reprobate wicked persons even of those which were most magnified among men either in regard of their temporall or spirituall estate How contemptuously doth he speake of Herod Tell that Fox how sharpely and bitterly doth hee abase the Pharises Mat. 23. from the 13. verse to the 34â— especially in that comparison verse 27. where they are resembled to white graues swarming with wormes and stinking with rottâ—nnesse Aboue all the rest how zealous an indignation doth he expresse verse 33. you serpents you generation of vipers how should you escape the damnation of hell The reasons also necessarily concluding this truth are evident for if we consider the ungodly either in their persons estates or actions there is in them all the true object of rejection hate and scâ—rne and if we looke upon God as he hath described himselfe in his word wee cannot but see in him those excellent properties w ch necessarily thus worke upon such an object For what is the object of rejection but evill Now the ungodly are evill in their persons states actions There is no good in them Rom. 7. 18. but a continuall course of evill Gen. 6. 5. So what is the object of hate but contrarietie And wicked men are in all things contrarie to God contrary to his holinesse hee light they darkenesse hee infinitely pure they wholy and extreamly polluted contrary to him in his rule and government ever resisting and rebelling What is the object of scorne but folly and proud beggerie Such are all the wicked continually called fooles by the wisedome of God and most justly for certainely naturalls are not so sottish in things temporall as they in spirituall and eternall They are beggars having nothing but almes from God not a bit of bread not a mouth to put it in yet so brutishly proud that they despise the Giver Psal. 10.4 Now in God there is an infiâ—ite purenesse goodnâ—sse wisedome and majestie in whose eyes therefore such persons and all their wayes cannot but be abominable The persons of wicked men their thoughts enterprisâ—s honours and whatsoever most shines and glitters in carnall eyes shall come to nothingâ— perish and consume For their persons Thou hast set them in slippery places and castest them downe into desolation How suddainly are they destroyed perished and horribly consumed Lo they that with-draw themselves from thee shall perish see Iob. 21. 17. 18. and Ier. 17. 5â— 6. For their thoughts counsels and enterprises The Lord breaketh the counsel of the heatheâ— and bringeth to naught the devises of the people His braeth departeth he returneth to his earth and his thoughts perish so likewise see Esa. 8. 9. 10. For their pomp honour and glory They thinke their houses shall continue for ever and call their landes by their names but mad shall not continue in honour he is like the beasts that dy He shall take nothing a way when he dieth his pompe shall not desend after him Hell hath enlarged it selfe and hath opened his mouth with out measure and their glory and their multitude and their pompe and he that reioiceth among them shall desend into it Nay all their hopes die with them When a wicked man dies all his hope perishes This truth is very frequently exemplified in the scripture especially in those wicked Kings and many other persons see also Ier. 22. from the 13. verse to the 20. Consider the rich man in the Gospell Luk. 12. 18. 19. and 1 Thes 5. 3. Herod in all his pomp is smitten and dies eaten with lice Act. 12. 23. Reason also will strongly backe this truth For first the very nature of all these things is earthly and therfore turning againe to earth 1 Pet. 1. 24. made to perish and perishing in the use The uery use of life and all things perteining to it consumes it so that the more it growes the more it decreases Now the life of a wicâ—ed man and all that belongs to him are eaâ—thly There is no price to make it liâ—e for ever Psal. 49. 8. 9. were there nothing then to further it did not the vengeance of God wait on it it would fall of it selfe Secondly as their persons so their counsels and enterprises and all their authoritie is set against God and are contrary to him now two contraries cannot consist together but one shall fall but as God himselfe lives for ever so his counsell shall stand for ever Pro. 19. 21. and Ier. 44. 28. Ezech. 1. 6. And evident is it that their wisdome is enmitie with God it cannot therefore but perish For as when an earthen pot will dash it selfe against a rock or an iron uessell it will soone be cracked and broken So when we earthen wormes fall upâ—n this stone we shall be broken and on whomsoever it shall fall it shall grinde him to powder see Psalm 2. 9. It is therefore impossible
haue I gained I haue sowen the wind and reaped the whirlwind I haue sowen to the flesh and reapâ—d corruption all my wages are nothing else but death and hell and should I serue thee any longer Say unto the Lord Iesus I come unto thee most blessed Saviour full of confusion that so late I come unto thee whose service is glorious freedome whose wages everlasting happinesse take away all mine iniquitie and receiue me graciously so shall I offer the calves of my lips But if thou findest thy heart still lingring and prolonging the time in this Sodome quicken it with these motiues Doe I mocke at his idle paines who spreads a fishing net upon the mountaines plowes the sands or sowes the seas Can I forbeare laughing to see a man seeke for grapes among thornes or figs from thistles shall I practise my selfe what I deride in others seeke now for an earthly paradise heaven in earth happinesse in worldly misery Doe I thinke he deserues to be deceived who being often abused with lies will still trust shall I giue credit to the worlds lying flatteries hath not all my life beene fed with vaine promises every state I found full of vanity for the present but still bearing me in hand that better was comming My childhood seemed grievous being kept from liberty and prisoned in continuall feare and subjection but it promised much happinesse in youth My youth I found much worse full of labour and travell without hurried with lusts within but an haven was shewed me in marriage riper age but this incresed my cares within and paines without and what shall I hope farther to find rest in the graue and hell Againe hath my gracious long-suffâ—ring Father all this time waited that he may haue mercy on me Hath my most loving Saviour thus long stood at the doore of my â—are and knocked and still cals unto me Open to me my love my head is full of the dew and my locks with drops of the night and shall I any longer delay and plead excuse Do I accurse the prid of that Antichristian Prelate who exalting himself aboue not only the meaner but the higher Gods on earth nay even the Augustus enforced the Emperor to stand withoutâ— begging entrance and pardon while he solaced himselfe with his Matilda and shall I proud worme dare to hold out the Creator Lord of all things who stands intreats for entrance into my heart and beseeches me me vile earth ashes to be reconciled to him When his own deere Spouse deferred him did she not seeke long before she could find him but the watchmeÌ„ soon found her smote her wounded her if it were done thus to the greene tree what shall be done to the dry Away therfore from me all yee wicked vanities for I will keepe the commandements of my God Lord I will wait for thee in the way of thy judgements the desire of my soule is to thy naâ—e to the remembrance of thee Other Lords â—aue ruled me but I will remember onely thy name Teach me to do thy will for thou art my Lord lead me by thy spirit into the land of uprightnesse Nor sitteth in the seat of the scornfull As in earthly possessions men first trade busie themselues in the world and â—mploying what they get begin to gather stocke increase their substance Lastly being now full well furnished they purchase plant build settle themselues their estates so is it in spirituall evils and that sinfull condition of man The portion of sinne bequeathed us by the first Adam we employ traâ—fick with it and so we soon grow to more fulnes of evill come on to habituall customary and notorious wickednes at length we write our sins with a pen of iron with the point of a diamond and graue them upon our hearts so finishing our iniquitie we seale up our sinnes and by these deeds of darkenesse settle our soules in much securitie in this miserable purchase Like dead men we lie downe in our lusts and as some great persons proud of our rottenesse with much cost and ostentation build up our sepulchers of this body of death compose our selues in our grauâ—s and set up our rest in them Here therefore the Prophet layes down the lowest degree of sinne even that which is next to hell and in avoiding it the least degree of happinesse So then in this third proposition David pronounceth that man blessed who sits not in the seat or chaire of scorners For some opening of these words consider what is here meant by sitting what by a seat or chaire lastly who are scorners A seat or chaire as wee know properly taken is some frame of wood or other matter purposely made for the resting of the body and by Metonymie because Princes Iudges had thrones and chaires of state where the people being assembled and standing about them received judgement see Psal. 122. 5. and Exod. 18. 13. hence a seat is taken for precedencie power authoritie Thus the seat of Moses is used for his power and authoritie in the word which God committing first to Moses derived to all his successours so the Throne or seat of David for that temporall precedâ—ncie and power whereby he governed and judged that people So likewise sitting being a position of the body composed to rest is by Metonymie used for exercise of authoritie and power I sit as Queene The Lord saith to my Lord sit at my right hand and by a Metaphor being lent from the body to the soule may signifie either to rest in sinne or to use a Lordly power or freedome to follow it Thus wee read of a Lord of anger a Lord of appetite for so is the word Prov. 22. 34. and 23. 2. so then to sit in the seat may intend both that securitie of wicked men whereby they sleepe in sinne and resolue to rest in it and also for that lifting vp and pride shaking off the yoak of Christ iudging and pâ—osecuting the good and Godly Lastly scorning is an action of men wherey they thinke and speake basely of any thing and from contempt rising out of pride reiect itâ— A scorner therefore every where in Scripture is taken for such a sinner who being flesht in all wickednesse fild and puft with pride and vaine conceit of his owne wit despiseth the wisedome of God in the word and makes a jest of sinne the reprover and reproofe of it see Pro. 1. 22. and 14.9 when men conceive well of their owne wayes and are bladderd vp with a windie opinion of wisedome in themselues then they basely esteeme of other counsell mocke and deride whatsoever comes crosse of their owne praejudging conceits The sence then of this proposition is Although thou hast sorted thy selfe with worldlings and hast beene misled in their vngodly courses although after many reproofs thou hast neglected the grace which was
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
are ravished with that beautie of his holinesse and in their prayse double this propertie Holy holy holy Lord God of Hosts In man it is the very image when hee is begotten unto God as his child through the immortall seed of his word hee doth resemble his heavenly Father which therefore the Lord commaunds us to follow and to labour for it and sets downe the penaltie of our neglect wee shall never see his face but shall bee banished from his presence It is the very end why God hath chosen us why Christ hath given himselfe for us yea the effect of his bloud the especiall worke of Gods Spirit dwelling in us In a word it is the very nature of God communicated to us There is no sinne therefore which more evidently exalts it selfe against Christ none that reacheth so high toward heaven in defiance of God as this when men despise in heart this image and nature of God and in despitefull termes and gestures publish themselues the scornefull enemies of holinesse How common this divellish profanenesse is may easily bee seene first in fastning the odious name of Sectaries and Heretickes upon those which desire and endeavour to flie the corruption which is in the world through lust and in truth of heart to follow after righteousnesse for if a man with feare and trembling striues to eschew evill and doe good and hath set up his resolution to walke godlily righteously and soberly in this present world how soone is hee branded by worldly and wicked men with the name of a Puritane Which being ancient Heretikes sheltring their ranke and stinking sinnes under that abuse of Scripture To the pure all things are pure pretended themselues to be cleane pure and holy in the practise of all filthinesse Nay they are not afraid if they discerne in any more shewes of godlinesse then ordinary to deride him by applying to him that title which is the most honourable that belongs to a Christian as This is one of the holy Brotherhood one of the holy Sisters Surely if they think them not such and speake ironically accounting them hipocrites of whome they thus speake for thus they excuse themselves then are they most vnexcusable who dare abuse to mockery the greatest honour that ever God vouchsafed the creature to be a Brother and heire with Christ and to apply a name appropriate to Gods Saints unto such as they esteeme no better then whited tombes and painted sepulchers And because folly is the especiall object of contempt they are come to that height of bold Atheisme that they will impudently terme such Gods fooles But as the Apostle affirmes the folly of God to be farre aboue the wisedome of men so these fooles as they call them of God are farre aboue these worldly wise Achitophels who with all their policie can never escape nay by it runne into destruction and perdition of body and soule That these should be Christians who mocke Christianitie that these should bee children of God who scoffe at the Brotherhood of Christ let them beleeue who can for my selfe I cannot see how the greatest charitie which is alwayes joyned with wisedome can otherwise account of these men then of most wretched Infidels filled with contempt of Christ and hellish Atheisme well therefore may we pray against their wickednesse let the lying lips be made dumbe which speake grievous things proudly contemptuously against the righteous We are a reproach to our neighbours a scorne and derision to those that are round about us Render seven fold into their bosome the reproch wherewith they haue reproched thee O Lord. Those that despise the word of God and him in this his Ordinance are here evidently condemned Let such know it is impossible to separate the despising of the meanest in Gods Ministrie from the contempt of Christ and God his Father he that despiseth you despiseth me and he that despiseth mee despiseth him that sent mee where Christ in generall speaketh of all Ministers whom hee employeth in the glad tydings of salvation and particularly of such as were not Apostles but the seventie Disciples who if we consider them at that time in the knowledge of Christian mysteries of faith were farre inferiour to the most ordinary Professours at this day In vaine therefore shall men plead before the tribunall of Christ Lord when did we heare thee preaching unto us and scorned thy word for he will nay hath already answered he that heareth whom I send heareth me and therefore what you haue done to the lowest of these my messengers you haue done unto mee Moreover there is nothing more certaine then this judgement of God that hee will mockâ— and scorne thy word when thou with as much earnestnes shalt sue to him as he now to thee Bâ—cause you despised all my counsell I will laugh at your destruction and mocke when your feare commâ—th See also Psalme 2. vers 4. And herein the Romish Church manifesteth her whordome in that shee hath and still doth make a mocke of that most holy word of Christ. Surely that which Pope Leo 10. spoke the rest of that Hierarchie thinke and are not dainty to expresse their thoughts in their actions who blasphemously boasted that the fable or tale of Christ had brought them no small advantage Evidently in those two actions doe they discover themselues what they thinke of Religion 1. That they turne the whole streame of it into the bottomlesse gulfe of their covetousnesse and ambition frame it wholy to earthly ends accepting no doctrine nor allowing it as good which tends not to the advancement of the Clergie and either directly or by some fetching about brings them in profit or honour This cannot but appeare to any man who doth not winke or lookes not through Iesuiticall spectacles 2. In that they equall such humane writings with the divine in which shines no sparke of divine light but are branded with manifest untruths and impossibilities and ascribe such workes to the holy Ghost wherein the Authour protests his end of writing to delight the eare of the reader nay desires to be excused for slender and bare speaking Hence arises much consolation to an afflicted soule which having a deepe sense of sinne speakes as the Apostle I am chiefe of sinners How farre soever thou hast gone in evill if thou turne from it and â—efusest any longer to sit in the chaire of scorning thou shalt be accepted and blessed There are three degrees of men departed this life the first when a man is newly dead and layd out another cosâ—in'd and going to the graue a third buried and stinking in the tombe Christ raised all these Iairus daughter in the house the widowes son upon the beare going to the graue Lazarus in the sepulchre he quickens by his spirit not only those that are dead but buried also in sinnes and trespasses Feare not therefore but come unto Christ or rather