washes and clenses it will not suffer any sinfull wickednesse to dwell peaceably in the heart much lesse beare rule or haue dominion there The Spirit lusteth against the flesh The strong man is cast out by the stronger and his goods spoiled They therefore who liue in rebellion under the dominion of sinne where wickednesse keepes quiet possession as it is in all ungodly persons cannot possibly haue any fruit of the Spirit For as where health and life by receit of some good Physicke begin to grow more strong there nature wrastling with the disease workes to cast out the sicke humour so when the death and resurrection of Christ are effectually ministred unto us this life of God being planted in us struggles against this death of sinne and will not cease till it haue expelled this hellish infection Lastly wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit and therefore wheresoever predominant keepeth out and driues away that by which it selfe is â—tterly destroyed Now in every wicked man sinne hath the upper hand whence they haue their denomination the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter But as when Ierobam had usurped the Kingdome over the tâ—n Tribes he would not suffer the sonnes of David or any of their favourers to stay in his jurisdiction and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter and for this cause cast out the Levites and worship of God least the people by such meanes might haue beene drawne from his obedience so where wickednâ—sse hath dominion it keeps out the Kingdome of Christ resists the word of the Kingdome and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus 2. It is altogether impossible that wicked persons such as despise God in his word and embrace the wayes and counsels of the ungodly should enter into the glory of God This the King of glory often avoâ—cheth Not they that say Lord but they that doe the will of the Father shall enter into the kingdome of heaven Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome There shall enter into it no uncleane thing c. see also 1 Cor. 6. 9. 10â— Ephe. 5.5 6. And our reason will manifestly confirme it especially helped by Gods Spirit For First God is of pure eyes and cannot behold wickednesse but is a consuming fire to such Looke as in God is unspeakable mercy and grace which hath opened a way by faith and repentance to this his kingdome through Iesus Christ so likewise is in him a most pure nature infinitely averse nay adverse to all sinfull uncleannesse a righteousnesse which cannot justifie the wicked and revenging justice persecâ—ting the disobedient sinner and eternally punishing unrepentant wickednesse Thus hee makes himselfe knowne to us Exod. 34.6.7 Nahum 1.3.2 Thes. 1.7 8. 9. Secondly The wicked follow such guides and goe on in such wayes as are altogether opposite to this kingdome of God they follow the world the flesh and the Devill carnall worldly and devillish men in the wayes of rebellion which lead to destruction thus they are here and every where described and when they are called to the narrow gate and the old and good way they desperately refuse to walke in it Now every one shall eate the fruit of his owne wayes see Rom. 3. 16. His owne iniquitie shall take the wicked and he shall be holden in the cords of his owne sinne 3. The glory of Gods kingdome which wee shall enjoy with him consists principally of righteousnesse holinesse and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate But these are infinitely and unreconcileably contrary to wickednesse and cannot possibly stand together Fourthly Whosoever enters into the Kingdome of God must passe through Christ who is the doore and the way neither is it possible to come to salvation by any other name or meanes But the wicked haue nothing in Christ no part or portion he prayes nor for the world but for the faithfull that they may bee where hee is and the glory which God hath given him hee giveth them nay they haue no faith by which onely they are entred into Christ seing faith purifieth the heart Lastly Holinesse is necessarily required to that glorious vision of God whereby consists our perfect happines not onely as a condition but as that nature which enableth us to see him The superiour and transcendent nature cannot bee perceived by the inferiour a beast may see the shape but not the reasonable nature of a man whereby hee farre surmounteth such creatures a bodily eye neither doth nor can perceiue spirituall substances not so much as the soule which dwels with it and in it and by which it seeth whatsoever it seeth Now holinesse is that nature of God in man 2 Pet. 1.4 which giues him power to behold God in his divine nature and it is confessed that wicked persons are altogether void of holinesse and that without holinesse no man shall see God 3. Learne here not onely that wicked persons abiding in the visible Church and making an hypocriticall profession shall by some notable fall discover themselues and be uncased that all the world may know what they are but the cause also why thus they fall off and goe away they are not planted by the rivers those running and living waters which continue with them They forsake the fountaine of flowing waters to digge themselues pits which will hold no water Whosoever hath saith our Saviour to him shall bee giuen nay hee shall haue abundance and whosoever hath not from him shall be taken even that which he seemeth to haue and therefore addes that caveat Take heed how you heare Thus Dâ—mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine which when hot weather comes is instantly exhausted and dried up so these men take in some of the word but not the fountaine it selfe the whole word Necessarily must offences come â— yea to this end that those whom God approues might bee knowne and others also might be layd open certaine it is that no hypocrite doth constantly delight in the whol word or meditate in it nor intirely giue up himselfe to it For either because it is new and fresh they rejoyce in it for a season Mat. 13 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the tâ—rrours of the Law they will then desire this water of life as when men are in a fit of an Ague but after the fit is off nothing regard it Thus was it with Pharaoh so with Zedikiah Ier. 37. 17. And that little which they
thee the straitnesse of this narrow gate by which thou must passe where thou must lay downe thy profits pleasures and bid them farewell for ever he will tell thee of a tedious and irkesome way overgrowne with thornes and briars skornes and scoffes of men tearing and ceasing not hate there where thou expectest and hast hitherto enjoyed much loue and perhaps deserved it and when once hee hath softned thy heart by these and many other such suggestions he will send in some of his Agents to speake for him and strike while it is hot many times such nay most frequently such that know not what they doe a parent a childe a friend a wife that shall skrue into thy heart with pleasing insinuations and speake words welcome to â—â—â—sh and bloud as why will you enter into such an austere and sowre kind of life there is no joy no solace in it many by these courses haue come to much sorrow of mind and never knew merrie houre after What Thinke you that none but such strait-laced creatures can enter into Gods Kingdome Doe you not see your Father a wise man this or that scholler such or such a Minister use no such spiced conscience and yet make no doubt but to do as well as you and come to heaven before you It is not amisse will some say that you are turned into the right path but why goe you so fast It is good to use temper and moderation Be not righteous overmuch such hot spirits soonest tire and seldome hold out Thus will he labour to quench the Spirit and first â—ndeavouring to rake up those sparkes of that fiery Baptisme under the cover of more stayednesse and better temper will soone bring thee to luke-warmnesse and a little after drowne and freeze thy heart in a deepe securitie and so one devill being cast out a while brings in seaven other worse then himselfe When the heart is salted with grace it seasons not onely the whole man but desires also to spread it selfe further to all other with whom he converseth Hence the Kingdome of God is compared to leaven which is hid in three peckes of meale till all is leavened Fitly is grace resembled to salt which hath not onely seasoning in it selfe but imparts it to any thing that toucheth it Thus here the Psalmist having purged out that old leaven and entred into the new lumpe both here and every where invites and puls on others to the same condition Thus is it with all the Saints when Andrew had found Christ he drawes along with him his brother Peter â— when Christ had called Philip Philip cals Nathanaell â— the woman of Samaria invites all her Towns-men Doe but find one gracious man who hath received this treasure and hides it up in a napkin No certainely Grace is a Baptisme of fire which catcheth any thing that is neere and kindles it with the same flame spreading and stretching it selfe round about And as the naturall life in all creatures desires to impart it selfe and to bring forth the like so especially in this new creature as being farre more good and therefore more communicatiue Hence also is it that the Prophet describes the calling of the Gentiles by their mutuall exhortations and inciting one the other Come let us goe up into the mountaine of the Lord and he will teach us his wayes and we will walke in his pathes and presently after the Prophet from an holy zeale and emulation cals out to his Country-men O house of Iacob come and let us walke in the light of the Lord as if he had said O yee Israelites shall the Gentiles forreiners and strangers flocke and flow to the house of God to giue up their names to Christ by thousands into his army and shall we Natives his owne people his flesh stand still Shall the wild Olive be grafted in and we the naturall branches be cut off Shall those starved creatures from their hunger crowd him thrust and throng him and snatch the Kingdome of heaven with violence and shall we who haue tasted and knowne his infinite sweetnesse goe away emptie O no for shame if not for glory plucke up your feete mend your pace follow me and let us never suffer that we who haue set out so long before them should now be cast behind and come short of the goale Compare that parallell place with this Thus saith the Lord of Hoasts that there shall yet come people and the inhabitanes of great Cities and they that are in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also In which words he that hath an eare cannot but heare the new-quickned soule enlivened in the first resurrection call unto such as are yet dead in trespasses and buried in the graue of their lusts How long wiltâ— thou sleepe O sluggard â— when wilt thou arise out of sleepe The day spring from on high hath visited us Awake thou that sleepest rise from the dead and Christ shall giue thee light The Lord himselfe is descended from heaven with the voice of that Arch-angell of the Covenant and with the trumpet of God Open thine eyes and see that great light is come into the world and shall we loue darkenes more then light Because the graue could not rise up to life therfore life is come downe into the graue up then let us lay downe the body of death and joyfully together runne into his embraces Certainely as that woman in the Gospell when she had lighted up a candle swept and searched her house and at length found her money could not hold in her affection which brake an open passage from the heart to the mouth calling others to rejoyce with her so when the eyes of our minde by the light of GODS word haue found out that heavenly treasure it fils as new wine the heart with gladnesse and it must haue vent As this Prophet I beleeved therefore did I speake so will it be with the faithfull We also beleeve and therefore we speake Whosoever desires to be happy must avoid the company of wicked and worldly men and take a course of life altogether contrary That there must be a separationâ— is most evident Come out from among them and be ye separate but how farre it must be stretched is necessary to be a little opened 1. Therefore in respect of place a separation is not exacted we must goe out of the world if we thus separate 2. nor much lesse in exercise of Christian duties that were manifestly impious David did not run out of the tabernacle when he saw Doeg ther the â—ares shall grow with the wheat neither will the good corne plucke out it selfe because the weedes are mingled with it that separation is reserved for the last dayâ— as a part of our perfect happinesse But this separation must be
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
it sinne hath not dominion over them they follow it not with greedinesse the least sin of infirmitie even deadnes dulnesse of spirit in Gods service is a burden intollerable and a body of death to them much loathed and lamented they neither make a practice of any known sinne nor defend any committed they excuse not themselues by others faults but accuse judge and condemn themselues every houre in the sight of God and men also when there is just occasion Vnderstand then thou vaine man that the God of glory openeth his kingdome to those that seeke glory by continuance in well-doing howsoever they are weake and imperfect but to those that disobey the truth and obey unrighteousnesse shall be indignation and wrath And know there is as much difference betweene thee and many Christians in whom there is yâ—t much remainder of sinne as betweene a day in which are many clouds and night where there is never a starre betweene life in an Infant yet weake and death in a rotten carkasse Againe canst thou not be a Saint but know that God giveth this glory to none but Saints It is the inheritance of the Saints Colos. 1. 12. None shall see God without sanctitie Heb. 12. 14. All the members of Christs Church are sanctified and Saints 1 Cor. 1. 2. Thou art not chosen to salvation but through the sanctification of the Spirit 2. Thes. 2. 13. and elected to the portion of sanctitie beforâ— the inheritance of glorie Ephe. 1. 4. Oh but the mercie of God is infinite True But alas what claime hast thou to his mercy who goest on still in wickednesse and wilt not bee reclaimed Those that feare the Lord mercie embraceth them on every side but those that provoke God with their vanities forsake their mercie Ioâ—a 2. 8. Proposition 4. The Psalmist affirmes that the wicked shall not prosper in their actions The words haue before beene sufficiently unfolded The proofe is also plaine and very often repeated Obserue but that one Psal. 37. and especially in it the 9. 10. 14. 15. 17. 20. 35. 36. 38. verses The grounds likewise haue before beene delivered Read the 73. Psalme wherein the Prophet layes downe the meanes whereby hee came to know the miserie of wicked men whose estate before hee had so much admired 1. Howsoever to a carnall eye and sense the estate of some wicked men seemes glorious yet as well reason as much more the word of God will openly discover their miserie and woefull condition Thus the Wise-man speaking by a farre greater even the infinite wisedome of God testifies Though God prolongs a sinners dayes yet it shall not be well with the wicked he shall be like a shadow because he feareth not before God The whole chapter almost of Levit. 26. from the 14. to the 40. verse and Deut. 28. from the 16. to the end stand up as witnesses at large to this truth Compare with those threatnings the issue following Lay downe that commination first which wee find pronounced against this people when they had asked a King 1 Sam. 12. 25. Read the story of Gods people and obserue their prosperitie when enjoying religious Princâ—s they kept the Ordinances of God and squared their practice to his lawes and the great calamities which fell upon them when they by the mis-leading of wicked Kings fell off from the worship commanded by God to follow their owne devises What infinite mischiefes and vexations oppressed them in the times of Rehoboam Iehoram Ahaz Manasseh and such other When the tenne Tribes fell away from the true worship of God and polluted themselues with the Idols of Ieroboam marke how the Lord followed them with continuall scourges grievous troubles and afflictions untill they were utterly consumed Doe but compare 1 Chron. 21.5 with 1 King 20. 15. And how easily shall wee there see how the body of this people strucken by God with an hectike fever or consumption languished and decreased and at length became a very small and poore people And no marvaile if they soone decayed for in one battell against Iudah they lost fiue hundred thousand chosen men Compare with this that spoken in particular of a wicked King Ier. 22. 30. and 2 Chron. 24. 20. Reason also will evidently confirme this truth For 1. Prosperitie consisteth not as wee haue seene in any particular successe of some one or mâ—re ends but of that generall end of all our particular actions and maine scope of all our endeavours which if it bee frustrate makes us the more unhappy For the more wee haue prospered in some intentions and so now accounted our selues certaine and almost in possession of our wishes the more griefe will ensue when wee see our selues contrary to our hopes and expectation carried backe againe and now farther off then at first Now we know that blessednesse is the supreame end of all our labours w ch no wicked man can possibly obtain as being neither to be obtained in this life where the best estate of man is full of vanitie Psal. 39. 5. and much vexation and lesse in the other life where they haue no hope 2. Prosperitie and successe cannot but in reason proceed from one of these originals either God Fortune or our owne wit and counsell Now for the counsels of men the Lord evidently and frequently witnesseth that the foote of wicked Counsellours is taken in their owne net and are snared in the workes of their owne hands when they haue conceived mischiefe and traveld with iniquitie they bring forth a lie for hee thinkes to intrap others but he falleth into the ditch and pit which himselfe hath made and his mischiefe returnes upon his owne head As for that Idol and vaine name of Fortune reason will hisse it out of the stage of the world and all action God then onely giues successe and prosperitie who hating the wicked will not nor indeed can suffer them to prosper howsoever he may in his infinite wisedome giue them leaue to enjoy some successe in their affaires to their destruction and his glorie 3. Lastly reason can see the unhappinesse of those who having restlesse designes and projects all their dayâ—s at the end of their liues cannot but see all their labour vaine and frustrate The treasures of wickednesse profit nothing It will not bee unfit to insert here that discourse of Cineas an heathen Oratour For when Pyrrhus King of Epirus was sollicited by some people of Italie to bee the head of their league against the Romanes while hee sate musing on these affaires Cineas his grâ—at Favourite came in upon him and desiring to bee acquainted with his thoughts to which he was never made a stranger Pyrrhus giues him notice of this embassage and yet his purpose was to joyne with this people against the Romanes and doubted not but to preuaile The Oratour demaunds if he should haue the better what would hee doe then He answered that then Sicilie