the Spirit resembles the word to an hammer that breaketh the stone and doctrine to morter which holds us in this building so is it that meanes whereby God builds further When our happinesse is compared to an harvest then the word is called seed the Prâ—achers of it sowers The word likewise is raine thâ— Preachers those that water When the blessed estate of man is compared to an inheritance the word is not onely made the meanes whereby we become Sonnes but is said to giue us inheritance with the Saints Very frequent are these similitudes in the Scripture Looke therefore as in all creatures God hath ordained the fruit and therâ—fore appointed the meanes which being blessed by him bring forth their â—ffâ—cts so in this kinde whom God hath ordained unto eternall life to them he sends his word blesseth it and so produceth the effect purposed by himselfe As when he created the first Adam he created no more though he were Almighty to haue of nothing framed many millions but appointed all other men yea even Eve her self to flow from his loynes so when he gaue our Lord to be the second Adam he decreed that all his Elect should flow from him sâ—t out this immortall seed to this end though he be able of stones to raise up childreÌ„ unto Abraham yet doth he use no other means then this appointed by his own wisdom either to giue this life or to nourish it 2. Seing the word of God is the Guide which leades us to happinesse we learne also hence one of the most principal duties of man namely to heare read record and converse with it imploying his time in it Art thou a Minister of the word then hast thou this precept from God giue attendance to reading take heed unto learning continue therein Art thou an hearer Thou must be swift to heare It in authoritie then Gods charge lies upon thee He shall write him this law repeated in a booke and it shall be with him and he shall read therein all the dayes of his life that he may learne to feare the Lord. The like command is given to Ioshua Whatsoever thou art hearken to that generall commandement All these words which I command thee this day shall be in thy heart and thou shalt rehearse them continually My sonne hearken unto my words incline thine eare unto my sayings Let them not depart from thine eyes but keepe them in the midst of thy heart Let the word of God dwell in you richly The practise of the Saints answereth this precept Thus David he loves the Law this constant love brought forth continuall meditation So Ieremie and Iob Ier. 15. 16. Iob 23. 12. And even our reason it selfe if we hearken to it will strongly enforce this dutie upon us Our owne sense will tell us that an excellent object of the eye is the writings of mâ—n skilfull wittie and learned whereby with little paines we come to know all the fruit of their studies and reape in a few houres what they haue laboured many yeares Now if the writings of prudent and understanding men in which all their wisedome and their very soules are opened and discovered to us be the most noble object of a reasonable creatures eye then certainely the most excelling object of a Christian eye is the written word of God which unlocks and brings forth unto our view the glorious wisedome of our God Thy reason therfore will frame this argument Every creature ought principally to employ it selfe in that which is the most excellent object of it but the Scripture is the most excellent object of the eye therefore the eye must especially busie and employ it selfe in conversing with the Scripture So likewise the most proper object of the eare is sound the most excellent object of the eare is the voice of man and words expressing their notions but that which infinitely excells it is the word of God and his voice unfolding his gracious purpose towards us and therefore aboue all other to be most attended followed The most proper object of the understanding is truth the most excellent then must be the truth of God Certainly the highest degree of happinesse consisteth in our likenesse to God and therefore our beholding him as he is being the meanes whereby we are conformed to his image is of all other things most to bee desired When therefore we shall see him face to face and know him as we are knowne then shall we in our measure be perfected after the similitude of his glory see 1 Iohn 3. 2. Thus when Moses desired to see the glory of God though hee could not see him face to face which no man living on earth can doe but the backe parts alone that is discerned so much onely of his glory as our imperfect nature can receiue as when we see the backe of a man our knowledge is but imperfect yet his face shined so gloriously that the people yea his owne brother Aaron feared to come neere him Our imperfect happinesse then to which we may attaine on earth is to bee imperfectly conformed to his likenesse in some degree of holinesse which is effected by beholding him in his word For now in the prâ—ached word of God we see him not indeed face to face yet not as the Iewes veiled but with open face and so by looking into that perfect myrrour wherin he shines forth unto us in his grace we are changed into the same image by the spirit of the Lord. Looke as the eye receiues into it selfe the object or thing it sees so that it may be seene in the eye so the understanding being as the Philosopher speakes all to all taking into it selfe the image of God expressed in his word is more more conformed unto it A seale joyned to waxe brings forth the same impressure when therefore the Spirit having graven this image of God in his holy word thâ—n applies it effectually to the understanding it cannot but produce the same image and stampe If therefore we would diligently consider and compare those places Iâ—r 9.23.24 and Rom. 10. 14. we would soone confesse 1. that all our good consisteth in the knowledge of God and 2. that the knowledge of God depends on his word and then necessarily acknowledge that it is a maine dutie of every man to converse with the word of God and continually to meditate in it 3. It is also a second dutie belonging to every Christian to bring forth this word which he hath layd up in his heart for the edification of others as occasion shall bee offered this is especially intended by the Apostle Let every man as he hath received the gift minister the same one to another If thou art in the Ministerie then hast thou a strict charge from God to feede the flocke and to be instant in season and out of season If thou art one of
their season And wilt thou take from one businesse to giue to another and yet so little regard this dutie as to make it waite vpon thy leasure nay utterly neglect and exclude it Lastly thine owne heart tells thee it is false when thou pleadest thou hast no time youth will finde time enough for their sports elder men to confer of worldly affaires and the oldest to prattle of things long since out of remembrance and hadst thou as much will as time thou wouldest finde sufficient leasure for this dutie But there is something to be gotten by diligence and labour in our earthly callings True The soule of the diâ—â—gent shall haue plentie But what Is there nothing to be gotten by this spirituall diligence by a frequent conversing with God in his word no riches no honour or prefâ—â—mâ—nt Is Christ no riches is it no honour to be the Sonne of God an heire with Christ And is not this obtained by the word and by it onely Search all the earth and see if thou canst find one faithfull Christian who when thou hast gottâ—n all the world before thee will change the least portion of grace gotten in the use of the word for all thy honour and wealth For that other part of meditation most properly so called that is recollecting and recalling to â—ur mindes what we haue read or heard which settles the other and is as the covering this good seed in our hearts and hiding it vp for fruitfull practise it is hardly thought on How few account it needful how very few that practise it For the most part as soone as men come out of the Church they fare as boyes that come out of Schoole The younger sort fall to sport and play the elder to confer of some weekely matters and thus if any of that good word cleaâ—e unto them they cast it out and giue it up as a prey to the Devill Surely as those greedy and noisome fowles wait upon us in our seed times and lie by shoals upon our Lands to devoure the good seed which is cast into the â—urrow so these foule spirits then especially by legions waite and watch us when we come to this seed time of eternall life and being full of envie and malice labour with all their craft either to turne away our eares from it or else by vaine thoughts or other idâ—e matters to steale it away froÌ„ us that we may be wholy barren and unfruitfull Now then how lamentable is it to see men so carefull in this earthly seed which sustaines their temporall life and estate so very carefull that they set up sâ—arcrowes they watch their lands they haue children with clacks and slings to fright the ravening fowle and keepe off the vermine but for this heavenly fruit wherâ—by they enter and grow in life eteâ—nall they are wholy carelessâ— of it sâ—me by sleepe and drowsinesse invite the Devill to come upon them some by stubbornes stonines of heart joyne with the Devill to keepe it out from the soule â—specially by neglect of meditation they betray themselues and even offer up this precious seed to that foule Spirit 3. Those are here reproved who instruct not others as they are able in the word If they haue knowledge they laugh and despise but teach not the ignorant Haue they servants grosly blind so let them lie they will never offer to bring them out of this darkenesse nay even wiâ—es and children they instruct not hence God curseth them with eye-servants untoward and froward women disobedient children If they see a Brother sinne doe they apply a seasonable and loving reproofe or admonition when they see men over-seene in drinke heare others sweare doe they reproue the offender that he may be found in the faith No such matter They make themselues merrie with such enormous sins by which God is made angry his wrath provoked by w ch they evidently discover themselues that they are not seasoned with any one graine of true and saving grace which is as a leaven spreading and catching like fire ever communicating it selfe as it hath power to any with whom we liue and converse If wee see a man able though not bound to it neglect a common worke we will thinke and judge hardly and how are we to be blamed who neglect this common worke belonging to all Christians especially being bound to it as well in charitie to our Brethren as by the evident and peremptory commaund of God Levit. 19. 17. When we see any dejected with the sight of sinne we will either jest at it or perswade him it is melancholie draw him to companie so to driue out the worke of Gods Spirit with some worke of Satan Thus we are so farre from provoking such as goe slowly by exhortation to mend their pace that rather we discourage them in their beginnings and by opposing our selues would stop and turne them backe to their former deadnesse Oh! if men especially those who are of more knowledge and greater place would joyne in this worke of God with his builders how fast would the Temple of the Lord rise aud goe forward how blessed would this Nation and Church be But now when the Minister is forsaken and left alone to all this busines having so many lets and opposites it is no marvaile if the building goe on very slowly But let us take good heed to our selues marke the cheerfull disposition of the people toward the rearing up the Tabernacle Such was their willing liberalitie that Moses was enforced by proclamation to restraine their readinesse in offering Compare Exod. 35. 5. 6. 21.22 23. with chap. 36. 5. 6. How shall they condemne this generation who utterly withdraw their hand from this holy worke and will not so much as lend us a copie of their countenance toward the rearing of Gods living Temples How lewdly doe many neglect the practise of this divine law Certainely as any dutie is more for Gods honour and their profit so is it by them more despised they will read rather then heare heare rather then practise the corrupt nature of man detesteth this subjection Rom. 8. 7. If God commaund any thing be it never so easie or delightfull it is hated so the Sabboth but what he forbids be it never so grievous they will doe it as kill themselues sacrifice their children to Divels Very many are open Rebels and though they are called and would be counted Christians yet resolutely refuse to yeeld subjection to the law of Christ and will not sticke plainely to proclaime it The word which thou hast spoken to us in the name of the Lord wee will not heare it of thee but wee will doe whatsoever thing goeth out of our mouth and so palpably doe they trangresse that when they haue sworne obedience and professe it in generall they will utterly deny it in the particulars compare Ier. 42. 5. 6. with that 43. 2. 4. especially where they are crost in those things which their
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
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
of the Lord is perfect 2. By many necessary arguments it may be proved for that is perfect to which nothing may be added or from it detracted and thus is it with the Scripture Deut. 4.2 and 12. 32. Prov. 30.6 Rev. 22. 18. 19. And very idle is the cavill of the Papists who affirme that the Prophets and Apostles added many things But first for the Prophets it is cleere that they added no new doctrine as was said before but in their prophecies largely expounded further enforced the duties before coÌ„manded not the most prying â—apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered The Apostles disclaime all addition as before we saw Act. 26.22 Againe that w ch is able to make wise to salvation through faith that is a perfect rule doctrine such is the Scripture Nay that which is inspired by God to this end that the man of God even every faithfull Minister may be made perfect in his office to instruct refute exhort c. that surely is a perfect rule but such is the Scripture see 2 Tim. 3â—15 16.17 Let contentious heretickes search their braines to finde out thorny distinâ—tions and subtile shifts to delude the truth But farre be it from any who truely feareth God and hath tasted his loue once to imagine that he hath given to the wicked world a perfect light beside the lesser lights that he madâ— al things eveÌ„ the most abject creatures perfect in their kind but gaue his Elect an imperfect light not able to direct them sufficiently to lifeâ— that he made his word so excellent a creature lame and imperfect Surely though the Lord hath appointed Ministers as lesser lights and left some glimmering traditions to cleare some darker poynts yet he is wilfully blind that will not confesse the Scripture to be that great and set light from whose beames all other receiue their lustre so that whatsoever shines not with this light is but as rotten wood glaring in â—he night to such as erre in darkenesse bnt when it is brought to the light is indeed very dirt and of no use for any direction see Esay 8. 20. 2 Pet. 1. 13. 1. Those are here reproved who in practise of religion will either adde to this Law or diminish for many will put religion in many things which haue no warrant from this Law and other as farre wide on the other hand will take libertie to detract from it making no conscience of duties there commanded This fault is not onely palpable among the Antichriâ—stian Papists who haue addâ—d Lawes of perfection and rules of religion which they magnifie and extoll aboue the rule of Christ as of Dominicke Francis c. and place the top and pitch of their devotion in abstinence from meatâ—s marriage and other lawfull and holy ordinances of God lâ—aving the meaner degrees of holinesse to Laiks which consisteth in keeping the commandments of God but challenging the height of perfection to their religious orders Friers Nunnes c. standing only in wil-worship and devices of men So also they make light account of many precepts insomuch that they place among their veniall sins divers grievous and enormous transgressions of the Law as well against God as man affirming that they need no repentance but are taken off by sprinkling holy water the Bishops blessing saying a Pater noster although the person mindeth not what he sayes Thus it seemes that with them one grosse sinne may take away another But this offence is common also among many other ignorant people who are ever learning and never come to the knowledge of the truth Thus some put all their religion into their good meaning some place it in the outward and formall performance of some duties Many savoring strongly of the old leaven imagine they doe not a little please God in abstaining from some meates in the time of Lent They will serue God at home when they should be employed in his publike service by reading some good booke and saying some good prayers in their chimney corner nay even in the place and season of hearing they will be reading and so plucke down that curse on their heads He that turneth away his eare from hearing even his prayer shall be abominable There is no more common sinne thâ—n this presumption to prescribe unto God a worship of their owne devising and despise that wisedome of God in his perfect law by preferâ—ing their owne conceits before it curtailing his worship and cutting it off at their pleasure and piecing it out and lengthning it againe with their owne inventions This rebelâ—ioÌ„ as it raigned among the heathens so it prevailed even among Gods people so farre that it made all their service and their persons also most odious and abhorrâ—d to God as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15 What Prince will endure lawes to be by his subjeâ—ts prescribed to him what Father or Master will be obeyed at his childs or servants discretioÌ„ How strange is this pride that we should disdaine to receiue from a fellow-creature whom we wage for a fâ—w pâ—nce that usage service which we wil put upon God what madnâ—s in men to thinke that either they should know better then God how he should be worshipped or that God will take this insolent carriage at their hands to giue him what they list 2. Here comes under censure that impudence of men w ch deny God in his word some more grosly in speech others little lâ—sse palpably altogether as lewdly in their workes Oh! how many are there in every Congregation which deny the Lord and say It is not he The Prophets shall be as the winde and the word is not in them The generalitie of men are like Ahab 2 King 22. greedily they drinke in any flattery of Sycophants but if any speake to them that which is evill that is if we tell them they shall not proâ—per in their wickednes in their swearing oppression drunknes preseÌ„tly they hate both the word speaker and are ready to reply with those proud men thou speakest falsly the Lord our God hath not sent thee It is with the Ministers of Christ as sometimes it was with his owne person Luke 4. 22.23.24 c. At first they all gaue witnes to him wondered at the gracious words which he spake but when he came neere the quicke and began to grate upon their galled consciences presently they thrust him out of their Citie would haue slung him headlong from the brow of the hill Thus also inâ—inite numbers of people deny him in their workes utterly refusing to square their life practice according to this rule of Gods word whereby the Lord is manifestly denied For when they confesse with their tongues that it is Gods will yâ—t resolue in their hearts to doe their own their practice is as an hundred tongues to proclaime their deniall of God
and thirst This will make that reproofe which to flesh and bloud is most bitter sweet and pleasant for the person that is full despiseth the hony combe but to the hungry soule every bitter thing is sweete Proposition 2. Now follows the second proposition arising from this verse namely The Psalmist pronounceth him blessed who day and night meditateth in the word of God Where is no need to expound many words for some are cleere enough of themselues and othersome haue before beene sufficiently explained Here onely consider what is this meditation and how that phrase day and night expressing the continuance of this duty is to bee understood This word meditation implies a vehement motion of the minde breaking forth into action The best Interpreter even the holy Ghost thus explaines this word in another place Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein Where we see the nature of meditation rightly unfolded consisting 1. in observation that includes diligent attending marking and remembring 2. in practising so what he there particulary commends to Ioshua he inforceth other where generally upon all Deut. 6. 3 4 5 6â— 7. c. where we are commanded to get these words by heart to teach them others continually to thinke of them that we may bring our hearts to the loue of God 2. Night and day is a phrase of speech implying not onely frequencie but such a continuance as though it be not without some intermissioÌ„ yet is without negligence carefully and cheerefully performed in the season of it Some haue thought that night signifies the time of affliction and trouble day the time of our prosperitie and gladnesse and no doubt but darkenesse is in Scripture often taken for grievance and trouble light for solace and comfort No question also but it is our dutie in the evill day and in all our rejoycing to meditate in this word but seeing the former is not onely the genuine or naturall interpretation of the words but also includes the latter by night and day must here bee understood a continuall revolving of the will of God sometime in hearing it when the season giues leaue sometime reading it frequently recollecting it in our memorie and without intermission expressing it in all our actions and constant practise Thus then runne the words Whosoever with a fervent and zealous heart giues up himselfe to the word of God to heare read thinke of it to practice and doe it and that not by starts but in a continuall course of life and conversation this man is already blessed and shall at length attaine to perfect happinesse Proofe Blessed is the man that heareth mee watching daily at my gates and attending at the posts of my doores Blessed are they that heare the word of God and keepe it He that looketh in the perfect law of libertie continueth therin not being a forgetfull hearer but a doer of the worke shall be blessed in his deed The grounds or reasons may be 1. in the nature of the word .2 in God ordering it and working with it First therefore as God hath given to every creature a certaine nature wherby it is fitted for any worke or end and hath in it selfe a power to worke unto that end as to light to discover and present things to the eye to feed to produce the like unto it selfe so hath he made this word to be his Ordinance which shall worke powerfully unto salvation And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe in sanctification and eternall life so hath he given a vertue to this his immortall word to open all things unto us necessary for this knowledge and therefore cals it light to sanctifie and breed us to life eternall And as seed simply considered without his appointmâ—nt could haue no force to produce the like no more could this word which therefore by the naturall man is counted foolishnesse 2. In us who are wholly dead in nature and haue no power in our selues to worke out our owne salvation but as since the curse the earth must with much labour be ordered and fitted before it can be fruitfull so since our cursed fall we cannot attaine this fruit but with this spirituall labour and tillage 3. In God working in his owne institution he is the great Husbandman Iohn 15. 1. he that giues the increase 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end but must be used applyed and directed by the hand of the workman so here unlesse the Spirit use this hammer it breakes not the stone in our hearts Looke then as in earthly tillage the ground must be first plowed up and prepared the labourer must cast in good seed harrow weed c. and yet still without the former and latter raine and the blessing of that Almighty Creatour and Governour all is in vaine thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts sent in his Ministers with this his plough to prepare and fit it so he giues his Gospell to be the seed of life causeth his servants to scatter it nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice yet all this is done by his blessing he onely giues all the successe and causeth it to worke to salvation Vse this first for Instruction 1. It is the word of God and that holy doctrine layd up and treasured in the Scripture thence brought out to us by the Stewards of Christ in the preached word which makes men happy And indeed seeing the Spirit doth there not onely set out one but the onely way to a blessed estate we may hence conclude that there is no other way which leads to happinesse nor any other appointed and effectuall revealed meane to attaine it but this Hence called the power if God to salvation Rom. 1. 16. 1 Cor. 1.18 Hence it is by the Spirit resembled to such things as are most necessary causes and helpes of life Before we attaine the life of God it is as seed to beget us 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe it is food milke while we are babes that we may grow 1 Pet. 2. 2. stronger meate to establish us Heb. 5.13.14 when we attaine more ripenesse Obserue continually that when the Lord compares this our happines to any earthly thing still the word of God holds that part in the similitude which evidently sheweth it to be his instrument wherby he begins perfects this worke in us As when in some places we are likened to the Temple of God every paâ—ticular Christian to be a liuely stone then in other places
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
other side all compoâ—ed to the affrighting of the wicked The Iudge that Lambe whom they so despised now the Lion of Iudah The witnesse hee and their owne stinging conscience the earth where they placed all their hopes consuming the prison even hell gaping and the executioner readie to carrie them to that Tophet prepared of old burning with fire and brimstone 2. In all the judgements of God the wicked shall fall that is howsoever before his abominable wickednesse be found out hee is full of jollitie and pride yet when once hee is touched with the whip his heart melts away his hopes perish his countenance falls and all his pride and pompe sinkes as low as hell That even the temporall judgments thus strongly worke upon them see Iob .8 13. 14. and 11. 20. Pro. 10. 28. Consider Cain Gen. 4. 6. 13â— and Ahab 1 King 21. 27. Belteshazzar Dan. 5. 6. Oh how approved a truth is that The wicked flie when none pursueth but the righteous is bold as a Lion While the furnace is heating seven fold and the Souldiers stand readie to binde those royall young men when the Kings countenance was changâ—d with furie then did their hearts flame as the furnace with zealous courage and with faces hardned they could tell the proud King to his face Our God can and will deliver us from thee but if not wee will not serue thy Gods nor worship thy golden image For they knowing that when they are weake in themselues then are they strong through the power of his might who delights to glorifie his power in infirmitie can strengthen themselues with an invincible confidence The Lord is my light and my salvation the strength of my life of whom then shall I be afraid when the wicked mine enemies came about me c. though an host pitched about mee I should not bee afraid We will not feare though the earth bee moved I know whom I haue beleeved The Lord will deliver mee from every evill worke But when such stormes arise on the wicked they are done their heart is in their heeles and wee shall heare them as Numb 14. 2. Would God wee had died in AEgypt or in this wildernes would God we were dead They shall run from chamber to chamber to hide themselves For the last judgementâ— that then they shall fall and perish is more manifest and confest then needs any proofe Rev. 6. 15.16.17 The reasâ—n is evident of the former because as when a lame mans staffe is taken away he cannot but fall so wicked men forsaking the fountaine of life and trusting in pits when now they are dry their hopes are utterly lost Againe they haue no right to any good thing but are as theeues who while they are in their woods and coverts frollicke but when apprehended they are utterly dejected For the other the truth is there is nothing left for comfort but all without and within are full of infinite horrour 1. How fearefull then is that infidelitie and securitie of men denying this truth and therefore never preparing for that day Some are so fast a-sleepe rocked by the pleasures and delights in the flesh and so ravished with the dreames of sensualitie that they neither can nor desire they could awake some so plunged in profits either the sweâ—tnesse of gaine so bewitching or worldly cares so possessing head and heart that they haue neither power or leasure to thinke of this or any thing else belonging to their eternall good True it is that especiall warning is given concerning these things Luke 21. 34. 35. Mark .13 33. and the mischiefe following fore-told us there by the Iudge but all the senses are so busied abroad in the world that there is none at home to answer him Should any friend thus call to us nay any man in the way Take heed to your selues whatsoever wee were doing we would looke about us and consider the danger but as if our Lords warnings were onely of course wee take no care of them or of our selues How wofull will bee the end of this drowsinesse how fearefull our awaking For what will you doe now in the day of your visitation and destruction which shall come To whom will you flie or where will you leaue your glory Thou who hast spent all thy time in vanitie what wilt thou doe in the day of visitation of thy sicknesse and trouble when thy pleasures fall like dry leaues in Autumne and all worldly commodities and comforts stand by mute and all amort Then thou wilt cry How haue I hated instruction and mine heart despised correction and haue not obeyed the voice of them that taught mee nor inclined mine eares to them that instructed mee Especially when by some smarting blow the Lord hath slayed off that skinne of thy conscience so that now with infinite torment thy hellish sinnes like a worm gnaw eate into thy soule when thou seest the armies of thy rebellions more frightfull then so many hellish fiends mustered up before thine eyes and all armed with fierie darts kindled by Satan invading on everie side and wounding thy naked soule and worse then all this the fierie wrath of God and terrours of the Almightie to fall downe upon thy head Then O wretched man that I am who shall deliver mee from the wrath to come Then the Minister must bee sent for then the word read and applied then oh that I could heare oh that I could beleue oh that I could pray oh for a drop of faith of repentance of mercie But then who can know whether God will hide himselfe whether the word shall profit or his eare be stopt to thy petitions Then shalt thou see in his colours and heare with unspeakable affrighting that cursed Satan tell thee out of the booke of truth In the great water flouds they shall not come neere him When you stretch out your hands I will hide mine eyes and though you make many prayers I will not heare He will tell thee remember how long the Lord hath sought thee sometime hee commaunded in the thundrings of the Law sometime hee intreated in the still voice of the Gospell but thou despisedst both Remember how long he patiently hath waited for thy returning but thou hast contemned the long-suffering of God calling to repentance and hardned thy selfe in thy rebellion Remember how graciously hee stood knocking at thine care to enter into thy heart but thou hadst barred the entrance and set it open for the world then entred I in and haue there kept possession to this howre Know therefore thy Saviour is gone thy time is past and mercy is now out of season and the judgements of God and beginnings of hell haue taken hold of thee But aboue all the rest in that last and terrible day of the Lord whither wilt thou turne thee when thou shalt heare Take that slothfull much more that lewd and rebellious servant and cast him into
Grace as it is planted so nourished by the word 200 The heart of a wicked man so farre as it is wicked is incapable of the fruits of Grace 201 Grafting How used and what is implyed by it 131 Signes of being truely engrafted into Christ. 132.133 Growth A full growth of grace is not gotten as soone as it is planted 154. H Happinesse Whosoever desires to be happy must avoid the companie of the wicked 26 Reasons for it ibid Must delight in Gods Law 97 How to know whether we be entred into that way of happines 98 It is the word of God that makes men happy 109 The happines of man consists not in any one outward blessing 176 Reasons for it 178 Hearing A reproofe of our negligence in Hearing in that wee consider not that God speakes by his Ministers 15 The danger of not being diligent in hearing 16 A perswasion to this diligence ibid Hearing and doing must goe together 114.115 Of our strange neglect of Hearing with an answer to those frivolous excuses which men make for the same 118.119 120 When the word is rightly heard fruit followes 144 Holinesse The wicked cannot discerne any beautie in holinesse 185 A wicked man so farre forth as he is wicked is incapable of the fruits of holinesse 200.201 Where true holinesse is it will not suffer wickednes to dwell in the heart peaceably 201 I Ignorance Wilfull stubbornes is worse then grosse Ignorance 50.51 How hereby a man may judge of a knowing Papist 52 Ignorance expressed by the word darkenes 129 Infidelitie An vnreverend estimation of Scripture is a sure signe of Infidelitie 11 Iudgements The cursed securitie of our sluggish nature will never tremble at the judgements of God vntill they attach us 227 The vngodly shall not stand in judgement 229 The signification of the word judgement 230 The judgement of the wicked 231 In all the judgements of God the wicked shall fall 234 The fearefull securitie of such as prepare not for the judgement Day 235.236 â—37 Motives to mind that Day 239 Iust Sinners shall not stand in the Congregation of the just 240 Proved 241 K Knowledge What knowledge is said to be in God 252 The sweet comfort of Gods knowing vs. 261 Wee should labour for such wayes as those by which God may know vs. 261.262 L Law The Law of the Lord how taken 88.89 Delight therein causeth blessednes 89 The Lawes sweetnes 94 A censure of such as find no sweetnesse in the Law 105 A pressing motive to take delight in the Law 106 Leafe The life of the godly is expressed by the never-fading leafe 143 Learne Man is indâ—cible till God doth teach 6 Life The word is compared to many things tending to life 110 The Ever-flourishing Life of the godly is expressed by the never-fading leafe 143 M Meditation What it signifieth pa 107 Reasons pressing Meditation on the word 116 Meanes to make our hearts fit for Meditation 124. 125 Mercy Gods mercies are not disposed according to mans fancies 193 Mocke vid Scorne How God is mocked both in his word in his workes in his Saints 74 75. â— Mocking what a high degree of sinne it is 77 A sharpe reproofe for mockers 79. 72 It is devillish profanenes and how it appeares 83 The fearefulnes of the sinne of mocking of the meanest of Gods â—â—nisters 84 Wherein the Papists mocking of God and Religion appeares 85. 86 N. Nature Grace doth not neither can spring from nature 200 Natures cursed securitie in that it will not tremble at the Iudgements of God till they attach vs. 227 Neglect Of our neglect in hearing the word with all the frivolous excuses made for the same 118.119.120 O. Outward The happines of man consisteth not in any one outward blessing 176 P. Palme-tree what and why the godly are compared to it page 128.129 As the fruit of the Palme-tree is long in growing so the fruites of the Spirit come not presently to maturitie 147 The wicked are in nothing like the Palme-tree 189 Confirâ—ed by Reason 190 Papists Their abhominable abuse of Scripture 11.12.13 A rule whereby to judge of a knowing Papist 52 Wherein the Papists mocking of God and Religion appeares 85.86 A layiâ—g open of the hypocrisie of that false Church of Papists 145 How they subvert the inward and outward parts of Gods worship 245.246.247 Perseverance Stubborne perseverance in a wilfull course after warning from Gods word is a state farre worse then grosse ignorance 50 A refutation of the opinion of them that denie the perseverance of the Saints 155 Objections thereof answered 156 157. c Plant The examination of our plantation transplantation in Gods Garden 135.152 Policie No Policie can prosper without counsell from the word 212 Reasons 213 Practice It is the fruit of that good seede of Gods word 114 115 Reasons why hearing and practice must goe together 115 Preaching It being true and sound ought to bee received with reverence and subjection aboue any word or Law of any creature 91,92 c. Promise The faithfull must not limit God his time for the accomplishment of his promises 155 Prosperitie what it is 159 Whom it shall follow 160 161 Objections on instances against the prosperitie of the godly 162.163 How the wicked prosper 166 The ungodly doe not alwayes prosper 198.199 Reasons 200 The wicked are but woefull in their most prosperous condition 209 Reasons to confirme it 210.211 What prosperitie it iâ— which evill men so hunt after 214 A reproofe of such as desire prosperitie and yet take the way that leads to destruction 215 An Exhortation to take the right path-way to prosper 216 Psalme This first Psalmes Summe 3 With its division into generall parts ibid David and in him the Holy Ghost is the Authour of this first Psalme 4 Proved by reasons 5 R Repentance It is the onely way to blessednes 48 Repentance defined 49 The manifold change that is in it 49.50 A sweet comfort to sinners in their penitent estate 86 Resist Two kinds of Resisters of God and his word one open another private 56 Divers instances of stout Resistâ—rs of Gods word 60.61 Their wickednes that resist the word 117 Resolution That the heart of man is not onely prone to sin but resolutâ— in it 47 Righteous what is meant by the way of the righteous 251 The Lord chuseth out the righteous for himselfe and their paths for them 255 Reasons for it ibid c. The Lord loveth not onely the persons of the righteous but their wayes also 256 Their infallible happines 256 The endlesse comfort which the righteous have of this that God knâ—weth them 261 We should labour that he might so know us ibid S Sabbath Sabbath-breakers reproved 138 Saints A Saints estate blessâ—d even in his rebukes 29 His estate at the worst is most happie 29 30 He is all glorious within ibiâ— The tryall of being a Saint 32.33 Salt Grace fitly resembled to Salt 24 Salvation the words power to Salvation
a tongue which having tasted the bitternes of sinne lifts up as bitter and lowd a cry Purge me with Hysop and I shall be cleane wash me and I shall be whiter then snow and shall I not heed such a warning I will heare the rod and who hath appointed it When he poureth forth the oyle of comfort into thy wounded heart bruised and broken with repentance Take words to thy selfe and say This is that glorious Comforter whom my Saviour hath sent to dwell in me and speake peace unto me that he might be a seale and earnest of his promises and that inheritance purchased with his blood This oyle he brings to my bleeding soule in that horne of Dauid an horne taken from his Altar consecrated and fitted by that holy Annointing I will therefore open my sores unto him and call upon him O Lord heale me for my bones are vexed When thou art exhorted to walke in the good path and to run in the way of Gods commandements thus meditate It is the onely true Way who hath giuen me his Spirit to leade me and he now cals vpon me by the voice of such a Guide who conducts me no farther nor faster then himselfe by his owne example goeth before me and shall not I hasten my slow feete and spurre on my dull affections to follow Yes certainely I will say unto him Let thy good spirit lead me into the land of righteousnesse Draw me and I will run after thee O enlarge my heart and I will runne in the way of thy Commandements In all thy course let this thought of thy Guide never depart from thee but commune thus with thine owne heart what is there that should stop me in this way What is there that should not rather incite and hasten me Shall I say I have great possessions promoted to some high oâ—fice increased in children keepe a great familie and burdened with many affaires both publike and private But how farre did this my Guide exceed me in all outward blessings Yet I find that every where he useth them as so many cords to pull on his heart with more force to the practice of Godlinesse Should I complaine of discouragements trouble contempt poverty affliction What a shame were this to me when I heare him professing They had almost conumed mee upon earth but I forsooke not thy precepts The proud have had me exceedingly in derision yet have I not declined from thy Law I am small and despised yet doe I not forget thy statutes Trouble and anguish are come upon mee yet are thy Commandements my delight Follow therefore cheerfully so good a Leader and learne of him in riches to be rich in good workes in poverty to be poore in spirit to imploy all thy power to adorne and beautifie the Temple of God within thee and when thou art despised by worldly Michals for thy zeale and cheerfulnesse in Gods service to be more vile and low in thine owne eyes 2 Reâ—utation Let us here not so much refute as detest and accurse those Popish blasphemies concerning this and other Scriptures Surely though a reverend opinion and speech of the written Word be not ever an infallible signe of a faithfull Christian yet an un-reverend aestimation contemptuous and disgracefull speech is a sure argument of infidelity and Atheisme The Ancients received the Scriptures as the Iudge sent from heaven and the voyce of Christ which they durst not censure but by which they censured all other writings yeelding to the Canonicall Scriptures and to them alone an un-deniable consent Thus Origen thus Austen And above other Scriptures they wonderfully extolled the Psalmes affirming the Prophet was a most sweet and delightfull companion of our journey relieving and helping all sorts that travaile this way becomming all to all men that there is nothing which we may not learne in the Psalmes that such as with a faithfull and serious mind exercise themselues in the Psalmes are in a manner fellowed with the Angels of God Thus Nazianzen Austen Chrysostome Bernard Now how they which boast so much of Antiquitie and the onely Church agree with the Ancients and with the true Church we may perceive in this particulars It is almost incredible how basely and despitefully they speake of the Oracles of God Let me cleare this point a little 1. They aâ—firme the Scriptures mistie and darke despising that woe pronounced on those who call light darkenesse and darkenesse light nor once fearing in evident termes to contradict the Spirit of truth who so often cals it light 2. They obscure it by many Apocryphall and humane writings which as the Moone under the Sunne mingled with the word of truth make a fearefull Ecclipse in the Church commanding those Bastard writings to be received as the Genuine with aequall authority and estimation 3. They have set up an earthly Meteor exhaled from their own braine to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another counterfeit Sunne to confront the true in pretence to supply the defects of it This is their Traditions in word equaling but in deed preferring them before the Scripture 4. The better to depresse the splendour of it they haue laboured to hide it under a bushell under the veile of an vnknowne tongue And of many other haue they chosen the Vulgar translation as Authenticall which of all the rest is knowne and by some of their own confessed to be the most barbarous spotted and defectiue commanding it under censure of Anathema to be received and in no pretence whatsoever in any thing rejected 5. They affirme the Scripture is no further a light then it shall please the Pope to kindle and light it up by his breath and interpretation defining that whatsoever hath the holy Fathers exposition hath the very word of God though he know not whether it doe nor how it can possibly agree with the word expounded peremptorily decreeing that no man presume to receive it in any other sense then the holy Mother Church interprets it whose Prerogative it is to unfold it 6. With monstrous impudence they dare maintaine that the strength of all former Councels and if of all then of that Councell also which was held by the Apostles and all Doctrines depends upon the authority of the present Church Lastly they reproach and revile it that it is a nose of waxe a Lesbian or leaden rule that it may be well defended as godlily spoken that the Scriptures without the Churches authority is of no more force then AEsops fables and there the same Hosius stickes not plainely to say that the Scripture should have little waight with them without the Churches authority Nay a Priest in a controversie with my selfe blasphemously averres which testimony of Iesuiticall doctrine I will ever keepe by me that the Scripture was not written by the command of God nor of set purpose but by chance I have seene
find among this kind of people One which more openly other that more secretly oppose it Of the one more grosse opposers we read in the old Testament Prophesie not say they to them that prophesie they shall not prophesie to them that they shall not take shame This is a rebellious people lying children children that will not heare the Law of the Lord which say unto Seers see not and to the Prophets prophesie not right things unto us speake unto us smooth things prophesie deceit Goe out of the way c. And the like we find in the new They commaunded them not to speake at all nor teach in the name of Iesus But when the Iewes saw the multitudes they were silled with envie and spake against those things contradicting and blaspheming Againe they opposed and blasphemed Such we see every where corrupt men sold under sin and heardned in it some drowned in a senselesse ignorance that neither doe nor will know any necessitie of this light and therefore wholy despising all prophecying And to cover their shamefull Atheisme they stand much upon prayer and doe not a little magnifie it in word But their words are wind they doe as much despise prayer indeed and as openly expresse the contempt of it in their actions as of preaching Some againe of more knowledge will not deny the necessitie of it as knowing it too shamefull to affirme there is no need of that which Christ openly testifies to be the one needfull thing Luk. 10.42 they will therefore come to it perhaps frequent it it may be pay for it but then they must haue preachers accoâ—ding to their owne not Gods heart If he will spend an houre in the pulpit in vaine flourishes of humane wisedome keepe off from their conscience and two or three houres in the Ale-house or Wine-Taverne this is the good Church-man nothing to deare for him But if he be such as dares not please men least he be turned out of Christ his service who would rather seeke their good then their good will if he bring home the rebuke of Christ to their hearts labour to beat downe their rebellion and draw them to the obedience of the Lord Iesus they will not abide him but devise an hundred slanderous discouragements and use all even the most wicked meanes to stop his mouth Many other are there which not so openly resist the word yet in some private and retired actions stand out in rebellion against the Lord. How many thousands liue among us convinced of their sinnes yâ—t living in them and following them with greedinesse Doth not the covetous know that he is an Idolatâ—r that extortioners usurers and oppressours shall not entâ—r into the Kingdome of God doth not the drunkard swearer curser Sabboth-breakâ—r know he liues in sinne and is under the curse and wrath of God yet doe they reforme their wayes and make conscience of dutie when they haue warning from God How farre are thâ—y from it Looke to the meaner sort they harden themselues in ignorance looke to the great ones they haue altogether broken the yoke Oh! that these would turne into their hearts and consider what they doe that they would well ponder first the folly then the heinousnesse and hatefulnesse of this their behaviour certainely nothing can be invented more fooliâ—h no marveile if the Wisedome of God continually debaâ—es these men with the title of fooles in the Proverbs for can any naturall folly be compared with this Find in all thâ— world such a foole that wilfully will runne into knowne and confessed destruction that will struggle with his Master whom he knowes stronger and able to over-master him And doe not men know and acknowledge God to be Almightie not to be resisted yet will they provoke him Are we not naturally afraid of those who can kill the body and where is the feare of him who can kill body and soule Now how odious it is and hainous may appeare in two circumstances first the greatnesse secondly the goodnesse of the person whom we offend provoke The Lord is the great King and his name dreadfull even among the heathen the pure Angels nay the rebellious devils tremble at his presence His goodnesse to us is unutterable he is our Father the fountaine of our life and all blessings which we enjoy expect or desire How great an offence is treason against a King the Lords annointed how hainous the rebellion of a child against a father how detestable the insurrection of unnaturall Absolon against David his King and Father so compleate a King so loving a Father how grievous to thy soule is the rebellion of thy wife child or servant hence God compares it to witchcraft for in it as in witchcraft the Covenant is broken God renownced and the Devill acknowledgâ—d for God and Lord our vowes of obedience to God utterly broken our soules delivered up unto the service of the Prince of darkenesse and disobedience What tongue can sharpen it selfe sufficiently vpon this occasion to cut a passage through rockes and Adamants unto the secure and carelesse hearts of men what trumpet can sound loud enough to awake their dead spirits God created us most blessed and gaue us power to stand in that happy estate we wilfully forsooke the meanes and it Since when we were carried downe in the torrent of our lusts into utter destruction and are even sinking into that bottomlesse pit he casteth out to us the cords of his loue to draw us haleth to us with a loud voyce to looke about to see and consider our danger betimes to take hold of mercy before we sinke and are past recoverie In the meane time as if we were rather bathing in the very fountaines of all felicitie then swallowed in these whirl-pools of death and hell we passe along plesantly never oâ—ce respecting his voyce or dreaming of any danger The Lord hath sent in among us his Heralds never so many never so loud they haue cryed out to us they haue lifted up their voices like trumpets and haue shewed us our crying sinnes what hath followed Some few as the shaking of an Oliue tree two or three berries in the utmost boughs haue hearkened and trembled at the word and taking hold of the rocke of their salvation haue tuâ—ned their feete into the old and good way some haue obtained but the rest are hardened How lamentable a spectacle is ready to meete us at every turne numberles numbers of men and women young and old rich and poore running a vie who shall safest plie himselfe in the wayeâ— of sinne and who shall first deepest plunge himselfe into hell Surely as the men of God were wont to go to the house of the Lord Psal. 42. 4 so go these men to the chambers of death with the voice of singing as a multitude that keepeth a feast how truly may God expostulate with us as once with his people by swearing lying and killing
receiue Christ comming to thee beleeue onely and thou shalt liue Take heed now to thy foote and enter not into the way of scorners be no more a mocker least thy bonds increase Thou canst not but see every where profane men the plague of these last times making a jest of Religion despising God in his workes in his word in his Saints set not in with them but flie from them as from the pestilence And for a motiue to stop thee from this course consider theiâ— steppes how many feete haue gone that way how few returned Thou shalt find they perish by skores 2 King 2. 24. but hardly one or two single soules retyring safely from this last steppe of sinne But especially awaken thy soule from this sinne with assurance of like measure from God O seriously thinke with thy selfe will not the day come is it not running poast toward me and I know not how neere when I shall fiâ—de no comfort but onely in peace with God My pleasures my wealth will forsake me my friends will weepe for mee my body full of deadly griefes my soule pinched with thousand pangs of conscience the bell summoning me the graue gaping for me my accusers one without another within mee and the Iudge who cannot bee bribed much lesse any longer mocked â—eady to arraine me Oh then how welcome to mee will be the least hope that God would lend me a mercifull eare to heare me If hee should then deride my petition scorne my supplication and laugh at my miserie what can be expected but a fearfull instant damnation how soone would those foule spirits plunge my desolate soule into that eternall torment that lake of fire brimstone Shall I then willingly plucke this infinite misery upon my head Hath not the Truth which cannot lie assured me and will not my reason confirme it that he scornes the scorner How should I looke upon his face when he must be my Iudge whom I scorned to be my friend How shall I stand before his wrath whose grace I dâ—rided O therfore my soule prevent this mischiefe betimes accept of grace while he offers it seeke search sue for it now that thou mayest then assuredly finde it goe forth to meete it which is sent to meete thee take hold of it and leaue it not which will hold up thy head at that day will never leaue thee till thou art seated in eternall happinesse Psalme I. Ver. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse in this propounds positiuely the path which without faile wil bring us to it if we follow it to the end In this way he sets out two periods 1. delighting in Gods Law 2. meditating in it day night from which issue two points of doctrine 1. The Prophet affirmes him blessed who delights in the law of God 2. The Psalmist pronounceth him blessed who meditates day and night in the law of the Lord. In the former these particulars must bee openedâ— 1. what is the law of the Lord 2. what this delight in the law The law is sometime strictly taken for the first scriptures the fiue books of Moses and then ordinarily distinguished either from the writer and called the Law of Moses or by adding the other opposite member the law and the Prophets sometime it is more largely extended as comprehending all the propheticall writings of the old Testament as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law But the word here used properly signifieth doctrine yet is generally and rightly translated Law because whatsoever God would haue us know concerning his will and pleasure is there by himselfe taught revealed and promulgated Deut. 29.29 so that he appointeth it the only ordinary meanes of life Luke 16. 29 30 31. 2. because all doctrines delivered in the word are so many sanctions of the supreame Majestie binding the conscience to all obedience and perfect subjection Againe his delight is by some translated his will the word signifying that action of the mind whereby willingly pleasingly and with loue the heart cleaues to any thing so used Gen. 34. 19. This then is the meaning of the words Whosoever loues the Law or word of God cleaues to it takes pleasure in that which God there coÌ„mandeth he is entred already into a blessed estate This as it is here plainly testified so also the Apostle addes his suffrage unto it evidently affirming that as his misery consisteth in being vexed with the body of death resisting the law of God so his happinesse in delighting in that law concerning the inward man The grounds or reasons of this testimonie in David are 1. his knowledge in the word of God whence hee had taken forth this lessonâ— Deut. 28. 2. his experience having felt by this delight an unspeakable happinesse being holden up in his deepest afflictions and quickened from his deadnesse by this word Hence gather these lessons The Scripture containeth all that doctrine which is profitable to the perfection of a Christian so farre as to make him wise to salvation and to bring him to everlasting happinesse For if he be blessed who with delight entertaines it necessarily it must containe whatsoever is necessary or profitable to that end Thus else-where he pronounceth it perfect And the Apostle speaking of the Scriptures affirmeth them able to make wise to salvatioÌ„ profitable to instruct c. so farre that the man of God may be perfect in every good worke And hence is it that when God by Moses had written this law and delivered it to the people he straitly chargâ—th thâ—m to adde nothing to it nor take any thing from it and againe doubles this precept Deut. 12. 32. And without all question howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law and farther to presse and inforce it yet did never any Prophet adde any new doctrine to the former words they addâ—d to cleare and unfold it but no new matter or precept to the duties coÌ„manded Thus after did the Apostles as witnesseth that chosen Vessell they said no other things then those which Moses and the Prophets did say should come Certainly as in the creation of the bodily light the Lord made spread over the world a generall brightnesse which after he gathered into one body the Sunne and made it as a fountaine from whose beames not onely other creatures but the heavenly lights themselues should borrow all their splendour even the Moone and starres So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding diffused and spread it over mankind and for some ages of the world derived both by traditioÌ„ as
should preach otherwise he should bee able to distinguish and accurse it know therefore Pastors and Teachers are as well given by Christ to his Church as Apostles and Evangelists both are his Messengers and these speake no lesse the word of God then the other so farre as they mingle not their own inventions but keep themselues to their commission and instructions delivered to them in the packet of the Scripture How therefore this word is to be received with what reverence and subject obedience judge thy selfe and consider the example of Cornelius see Acts 10. 33. nay even of that Heathen King who rose up from his Throne to receiue a message sent from God but delivered by a subject 3. The Law or word of God is full of sweetnesse and pleasure containing in it whatsoever may giue content or joy to the heart of man This truth evidently appeares in this place seeing delight in it is here required of all those which shall be blessed The experience of Gods Saints and their profession approues it They rejoyce in heart Sweeter then the hony or the hony combe They are the joy of our hearts The words of truth are pleasant words Hence the Church of Christ affirmes the mouth of Christ to be as sweet things And the reason is evident For as nothing is more grievous to the nature of man then darkâ—nesse imprisonment death so nothing more cheerefull then the contrary light liberty and life Now the word of God is the very light of our eyes not onely as the bodily light which is but a medium or meane of seeingâ— but first opening the eye and giving it inward light and then as a meane and outward light revealing other things to us So is it also called the meanes of libertie as well discovering unto us our naturall bondage and slaâ—very and how we are freed by Christ as also bringing us out of the chaines of Satan into the libertie of Gods childâ—en Hence it is called the Law of libertie So Christ is sent to preach libertie to the captiues Certainely the word of God is to the soule of man as the Angell to Peter It findes him in prison bound with divers chaines in a deepe sleepe in a darke Dungeon but it wakes him stirres him vp shakes off his bonds brings him out opens the iron gate and leaues him not till he is come to himselfe and feeles he is delivered by Christ. Nay it is his life by which being dead in sinnes and trespasses by nature he is quickned and raised up not to a corruptible but eternall and glorious life Therefore is it called our life that is the meanes which God hath appointed as well to giue us life as here to continue it therefore compared to seede and foode Looke then as light is a pleasant thing and it is a good thing to the eyes to see the Sunne so much more the soule which hath beene long held in miserable blindnesse and darkenesse cannot but rejoyce in the word which brings him that true light As a man being held in fetters and restraint is in a new world when he enjoyes his libertie so likewise that captiue soule which hath long beene bound and held fast by Satan in those heavie chaines of sinne is wonderfully ravished with the joyfull message of that glorious libertie Or as a man dying and ready to drop into the graue is not a little revived with the promise of a skilfull Physitian assuring him life so the soule that is now drawing neere to the gates of Hell and almost swallowed up in eternall death how is hee refreshed with the glad tydings of Salvation Therefore in all the historie of the Apostles travels and publishing the Gospell we shall ever finde that this word preached fild the Cities houses and hearts of men with rejoycing and gladnesse see Act. 8. 8.39 and 13.48 and 16. 34. And indeed as Corne Wine and such creatures were purposely created by God to strengthen and cheere up the body of man and by his ordinance not of themselues haue this power force to worke to that end to which he ordained them so this food of the soule is that creature appointed by God to fill the soule with gladnes strength to life eternall and therefore shall not misse of this end where God employeth it Even in earthly affaires heavinesse in the heart of man doth bring it downe but a good word reioyceth it how much more true is this of the word of God If that friendly word of Boaz fill'd the heart of Ruth with comfort and joy that being a stranger and having forsaken her friends and Country she found new friends good words and usage in a forraine place how much more must the cordials of that great Comforter in his word cheering our hearts and assuring us that though we haue forgotten our owne people and our fathers house yet of strangers and forreiners we are entred into the household of God and haue found the Lord Iesus so sure and fast a friend to our soules how much more joy and cheerfulnesse will this put into us How doe coole waters refresh a wearie Pilgrime toiled in dust and travaile so is glad newes from a farre Countrey Surely when the soule hath wearied it selfe and found nothing when it is tired in the travaile dust and sweate of the world and hath found all to be vanitie and vexation of spirit how welcome are those waters of life flowing from the Sanctuary how ravishing those glad tydings of pâ—ace sent downe from heaven by the Lord Iesus Christ and brought home to â—his heart by the blessed Spirit in the ministerie of the Gospell which is the power of God to salvation 4. It is not onely the dutie of such who desire happinesse to exercise their senses in the word of God but to doe it with delight that their hearts should stand so affected to the word as to their refreshing and pleasure for here is the feast of fat things which the Lord maketh for all nations and therefore inviteth to come cheerefully unto it being free and costing us nothing and willeth us to delight our soules in fatnesse verily the promise of delighting our selues in the Lord is confined to that dutie of delighting in these duties And indeed this delight being nothing else but that willingnesse of minde pleasing it selfe in this action infinite passages shall we finde in the scripture bending this way and exhorting us to embrace the word with this willing cheerefulnesse Bee swift to heare Be more ready to heare c. And the practise of the Saints is evident to this end as was before proved Reason will further enforce this affection upon us for 1. It is an Ordinance of God purposely set out by him for this end even to solace the heart and fill it with true joy and comfort as was before shewed and hence is it
that there is no estate of man which may not there find what soever is comfortable and usefull 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures and could perceive and professe him to be the wisest happiest who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most godly wise 3. Especially the very object of delight being goodnes hence the wil is necessitated to take pleasure in it It proceeds from God the infinite goodâ— it is in its kind infinitly good therfore called the good word of God the end effect of it to lead us to our supream good happines But is it not the savour of death No otherwise then Christ is a rocke of stumbling not in it selfe but by the perversnesse of man Nay rather this argueth the goodnesse of it because as a thing is more good so the abuse of it is more dangerous In a word whatsoever goodnesse is in any creature whereby the bodily sense and life is refreshed all this in a farre more excellent manner and measure is comprised in the word The fleshly eye is ravished with beautifull colours and corporall fairenesse but the understanding is that eye of the soule to which truth is the most proper and pleasing object and therefore the feete beautifull that bring it The eare is pleased with sweete words and â—loquent speeches but how pleasant to a spirituall eare is this upright writing the words of truth The tast is delighted with sweet meats but the word is hony and â—he hony combe to the mouth of the soule How delightfull is gaine and profit to a worldly heart But this word is the currâ—nt coyne of that heavenly Kingdome which stocketh the heart with the treasures of grace and bringeth us to those full riches and inheritance of glory It is therefore our dutie to draw our averse hearts to delight in it and not onely necessarily but joyfully to converse with it Try here and proue thy selfe whether thou art yet entred into this way of happinesse See here the happy or blessed man delighteth in the law of God as well the word it selfe as the way set him downe in that word is pleasant and delightfull Obserue therefore the worke wisedome of our Creator and thou shalt find that as he hath allotted to the creatures severall beings and natures so hath he filled every nature with severall affections dispositions Among the sensible some take their pastime in the ayre some in the water nay some within the earth In the vegetatiue we see some trees and herbs delight and thriue in waterie and marish grounds other in dry and rockie some in hot and others in cold some in a fat others in a barren soile Thus in the food and nourishment of sensible bodies what a strange difference doe we see That is pleasant and wholsome to one which to another is loathsome and a deadly poyson Thus hath that all-wise Creatour disposed that there shall be a kind of aptnesse and affection in one creature to sustaine and beare up the nature of another Now as he hath given to the creatures severall natures and fitted them with severall nourishments answearable to their constitutions so also hath he so tempered their complexions that they are necessarily and strongly carried by their appetite to desire those things whereby their nature is sustained and comforted applying their tast to delight in those nourishments Thus in thy bodily life he hath given bread and wine for thy sustenance and so ordained that by his blessing there is in this food a power of increasing and strengthning the body and in the body a necessary and earnest desire of these aliments and in the tast a pleasure to receiue them Thus now is it with thy soule If thou art entred into this new life Christ Iesus is that bread which came downe from heaven the bread and water of life the true vine which cheeres up thy soule hee is brought home to thee in his word which word God hath purposely given to be the meanes of spirituall life and hath put into it his power to salvation therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it so likewise hath he given a spirituall tast to which this good and wholesome word is as hony and the hony combe so that they are not a little delighted and pleased with it If therefore thou canst finde in thee this spirituall tast constantly delighting in the word it is a sure note of life But had not Herod and haue not temporary beleevers a tast yea a delighting tast in the word Yes but 1. not constantly no not in the promise 3. The delight which they haue is not indeed in the word but in their owne conceits falsly drawne from it as remission of sinnes at all adventure mercy and grace without any true change or repentance and such like yea even then many things of Gods law they spit out as bitter and unsavory But the true Beleever hath this tast in him constantly though sometimes dulled by tentation and rejoyceth not onely in those sweet promises which nourish him but even in those bitter reproofes as in sowre but wholesome salets provoking to appetite and clensing the stomacke So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure The way of godlinesse righteousnesse sobrietie are all delightfull This is not so with the wicked man who may please himselfe or at least seeme so in some of these but hath no heart to many necessary duties nay utterly dâ—tests and abhors them The most civill man will take much libertie not onely in omission of pious duties as of prayer in his closet and familie breach of some part of the Sabboth but â—steems it a light matter to breake out into commission of some ungodlines as oaths so they be not frequent nor of the greater size in his measure but especially in shaping a religion and worship of God after his owne fancie neglecting nay even despising the rule of God at least precisenesse of that rule The hypocrite will gild over his out-side with a faire resemblance of pietie to God and the eye must be very sharpe to spie out a fault in the outward forme of his profession but is far from that seeming care of righteousnesse and just dealing with men but that we may easily discerne grosse neglect of such duties But he that delighteth in the Law of God cannot be thus disposed But as he loues the Lord for himselfe and delights his soule in rendring to God that which is his so doth he loue his brother for God and will carefully obserue his respects unto him 3. Seing the Lord giues this name of Law to the Scripture hence is just occasion to refute that blasphemous errour of Poperie that the written word is not a perfect rule or direction But 1. God in evident termes contradicts it The Law
owne wicked hearts haue determined Others are not so open but will make good shewes in civill nay perhaps outwardly religious carriage yet are but hypocrites of whom our Saviour speakes Mat. 7. 26. They are no better then very Idiots they would attaine and possesse the house not made with hand but lay no foundation Christ there distinguisheth the faithfull from the hypocriticall hearer and seeming Christian looke on them with a lesse heedfull eye both will seeme alike both as well builded houses but one with a foundation the other without it now that ungrounded building may stand till a tempest come but no longer Thus here an hypocrite will repaire to the word as readily will sit as orderly seeme as greedy in outward attention as the best but he never layeth the foundation by digging out his owne earthly heart and setling there that corner stone by denying himselfe for Christ and renouncing his owne will and affections 3. Stirre up thy dull heart and quicken it to all diligence in attending upon the word of God plead no excuse but remember the commaund of God Bee swift to heare Be not a forgetfull hearer Thirst as a new borne babe for the sincere milke of the Gospell to grow by it The maine argument and motiue impelling to this dutie is here expressed This shall bring thee to happines thy thoughts thy actions looke all this way diddest thou thinke any thing more helpefull to this end then other thou wouldest use it beleeue God in his word who assures thee that this meditation in his Law shall certainly effect it for thee Adde to this the danger of thy neglect Thou shalt find no favour from God in that evill day if thou despise this dutie remember Hee that with-draweth his eare from hearing the Law his prayer shall be abominable The same measure thou givest thou shalt receiue see Prov. 1. from the 24. to the 29. verse neither doth he threaten this recompence onely but certainely effects it read Zachar. 7â— 11. 12. 13. But what meanes should we use to bring our hearts to this dutie 1. Remoue that pride of heart and conceit of being increased in goods and wanting nothing for the full stomacke despiseth an honey combe See Ieremie 13. 15 2. Remoue all worldly thoughts cleare thy heart from those thornie cares when thou enterest into the house of God 3. Further thy selfe by earnest prayer frequently calling upon God from sense of thine owne wants and confidence of his supply for his powerfull assistance in his owne holy Ordinance Psalme I. Verse iij. And hee shall bee like a tree planted by the rivers of water that bringeth forth his fruit in his season his leafe also shall not wither and whatsoever hee doth shall prosper LOOKE as men confident that their wares are good which they would vent will not sticke to giue us a tast nay call and invite us to assay their wine or any such commoditie or rather as a friend who having purchased a goodly seat and desires to joyne some deere friend or brother as purchaser with him will first propound it in generall and commend it as worth his money and after parcell it out in the particulars so here the Proâ—het or rather Christ in him having in the first word of this Psalme orderly set before us in generall and more confusedly that end of man which by all is desired and then described the way which leads either from it or to it now more distinctly discovers the particulars of this happy estate that hee may more strongly incite our slow feete to runne in this way and so attaine our desires Now because the things which God hath prepared for them that loue him eye hath not seene eare hath not heard neither haue entred into the heart of man hence the Wisedome of God descending to our weakenesse hath expressed them to us 1. by a comparison such as being very familiar and in every eye might worke the better upon the beholder And because it was impossible in any one or very many similitudes to set forth all the particulars of this blessed condition hee instanceth onely in some such as are eminent and such as when they are well considered are most fit to worke upon our affections and fasten them unto it First therefore he layeth out this happinesse by a resemblance of a plant which he describes by some circumstances 2. By some effects or properties A tree not wild but husbanded planted and as some render it transplanted 3. By the place where it is seated by the rivers of water The effects are likewise two 1. fruitfulnesse 2. a perpetuall flourishing The sense then is As you see a tree digged out of a barren and thirstie land transplanted to a fat and fruitfull soile and rooted by a running water is even laden with choice fruit and keepeth it selfe in a flourishing estate so is it with those who having forsaken the dry wildernesse of sinne where they either walked in the counsell of the ungodly stood in the way of sinners or sate in the seate of the scornefull and are now by the hand of that great Husbandman transplanted and seated by those fountaines and rivers of his word they grow fruitfull in grace and are entred into an inde-flourishing estate that neither their profession nor fruit shall fade till they attaine to the fulnesse of happinesse with Christ in glory Secondly the Prophet describes this happinesse by one especiall part of it whatsoever he doth shall prosper From the similitude two propositions may be gathered the first from the circumstances Hee that forsaketh wicked wayes and delighteth and meditateth constantly in the word of God is like a tree planted by the rivers side The second from the effects Hee that forsaketh the way of sinne delights and meditates in Gods word is like a tree which bringeth forth fruit in season whose leafe shall not fade In the former three things must be unfolded 1. what kind of tree is here intended 2. in what respect the faithfull are compared to a tree planted 3. what it is which answers to the rivers of water in this similitude For the first The kind is set downe in generall onely a tree but by all probabilitie the Palme-tree especially intended This may appeare 1. by some circumstances from this place 1. because as Plinie affirmes the Palme delights in running waters and desires continually to drinke 2. because the fruit of the Palme is ever in waxing some budding while others are growing and while these grow others ripen so that they are three yeares before they come to any perfection Lastly the leafe of the Palme withers not but continues greene even in winter 2. In other places we find this comparison more plainely specified The righteous flourish like the Palme tree For the second in what regard the faithfull are thus compared is very plaine Trees are planted either by being wholy removed from one place to
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
thy selfe as the onely happy man who followest thy lusts in all their commaunds know thou art in a spirituall phrensie Satan hath gotten possession of thy heart and holds thine eyes that thou should not see nor seeke salvation 3. That strange senslesnes of heart is here fearefully noted and to be taxed in men which feele no burthen nor load of sin which is a plaine evidence that they are dead in it and liue to it A dead man feeles not the earth that lies upon him nor the many wormes which gnaw his flesh but a lesse waight presseth a living man and one worme be it in the tooth or any part torments him Hence is it that they count those blessed who are proud and them that worke wickednesse and such as tempt God for looking only on things present and considering even them onely by their sense they are ready to condemne the generation of Gods children as being often under the rod and to magnifie their owne estate and others like themselues who liue at ease But had they ever beene in the Sanctuary of God and there beheld the end of these men they would soone change their thoughts How suddenly are they destroyed perished and horribly consumed True it is that the wicked can discerne the death of the righteous to bee happy and can wish it but he will not see his life to be so the reason is because he liues to sinne and knowes not the life of righteousnesse and hence though a legion of Devils possesse his heart and bursting all bonds of pietie carries him headlong into destruction yet hee feeles no miserie in all this Doe we thinke that a swearers or cursers mouth is not inhabited with a devill of blasphemie Doth not an uncleane spirit dwell in wanton and adulterous eyes Is not the throat of a drunkard held by a Devill of excesse and surfeting Doth not a Devill of profanenesse possesse thy heart when thou neglectest God in his Ordinances a Devill of pride keepes the soule of him which is filled with despising of God and man jesting mocking and skoffing at religion and even at God himselfe in it Doe but obserue the difference of men Some feele a great burthen of sinne and cry out of it Psal. 38. 4. some feele a great burthen in the law of God and cast it from them Psal. 2. 3. some feele the yoake of Christ sweet and pleasant and are wonderfully delighted in the word of God others find the service of sinne delightfull full of pleasure and sweetnesse and are carried headlong in it some thirst for the Lord his righteousnesse and the meanes which bring them to it Others long to fulfill their lusts and drinke iniquitie like water Now how easily may we here see what is the reason of all this They are two differing nay contrary creatures the one light the other darkenesse the one dead the other living the one all earthly the other heavenly the one flesh the other spirit 3. Hearken therefore to those frequent invitations Let the wicked forsake his way Cast away from you all transgressions Ezeck 18. 31. Let not sinne raigne in your mortall body that you should obey it in the lusts thereof Rom. 6. 12. And consider 1. that the wrath of God is revealed from heaven upon all ungodlinesse Rom. 1. 18. so that though hand joyne in hand the wicked shall not goe unpunished Againe thou canst not possibly obtaine what thou seekest that is happines so long as this companion is with thee A man cannot bee established by wickednesse for our wickednesse shall correct us and our backe-slidings shall reproue us but every man shall eate the fruit of his owne way and be filled with his owne devices for even ease slayeth the foolish and his prosperitie is his destruction Proposition 2. The second Proposition in this verse is The Spirit affirmes the wicked not to bee as a tree planted by the rivers of water The words haue beene opened before verily in nothing doth the Palme resemble a wicked person but their contrarietie is evident The one is ever the other never fruitfull the one flourishes the other perishes in winter the one thirsteth after living springs the other abhorres the waters of life For proofe of this point although very cleere in it selfe and frequently confirmed read Ier. 17. 5. 6. And in testimonies the grounds must be first the truth of the matter and loue of the truth in the speaker Now the holy Ghost is the Spirit of truth who infallibly knowes and constantly testifies all truth especially being sent by the Father and the Sonne to beare witnesse of the truth and to lead us into all truth 1. Seing wee are here taught that wicked men continuing in their sinfull estate are not transplanted nor graâ—ted but still remaine in the old soile of the earthly Adam and in their wild Olive we may thence learne that no wicked man hath any right or claime to Christ nor any benefit from his resurrection death intercession or any other his workes to salvation so farre forth as he is such and so continues The faithfull and godly are transplanted into the house of God grafted into Christ and from him draw the nourishment of eternall life that precious sap springing from his death and killing sinne in them so also from his resurrection quickning and strengthning them in the life of God But the wicked not so Therefore our Saviour excludes them from his prayers and confineth the fruit of his death to his sheepe Hee sanctified himselfe for them which are sanctified by the word He came indeed to be a Saviour but to his owne people Mat. 1. 21. see also Iohn 8. 21. 23. 24â— Sense reason and experience will confirme this For first it is apparant to sense that as a tree drawes no juice from any soile but that onely in which it is rooted nor a twig can haue other sap then that which it receiues from the roote to which it is united so worldly wicked men being still rooted and defixed in the world and being not united to Christ by faith nor transplanted into the house of God can haue no other affections or actions then are in the wicked world they cannot haue that life which springs from Christ alone Againe even reason will confirme it For when through the intercession of some speciall Favourite satisfaction is received and pardon proclaimed to all who renowncing their rebellion and laying downe their armes come in acknowledge their fault submit themselues and giue their oath of allegiance those haue no benefit of this pardon who performe not these conditions but continue in their treason thus our reason will assure us that the faithfull and they only turning from sinne and subjecting themselues to the word haue benefit from the death life and intercession of Christ. And will not our experience also testifie it For what fruit hath he of Christs
frequent idolatrous houses of Papists till at length by Gods just judgement they are snared Will men yeeld to the voice of God Keepe not companie with drunkards Doe they presently obey the heavenly warning doe they not despise these admonitions not of man but of God aske them what profit haue you by such companie what credit doe you not sometimes fall into many inconveniences temporall and spirituall by this societie Can you bee in the fellowship of the Saints and of God through Christ when thus your heart cleaveth to wicked sinfull persons Haue you any right to that holy Hill when you make much of a man vile unprofitable and noysome and the righteous is contemned in thine eyes Psal. 15. 4. nothing awakes them 3. That stiffe unbeliefe of heart resisting this evident truth and resolving to giue no credit to it when wee heare the Wisedome of God witnesse to us the righteous man is more excellent then his neighbour doe we seale to this testimonie that it is true when we heare the Lord speake so contemptuously of wicked persons that they are dogges swine drosse filth corruption doe our hearts answer truth Lord and humbling our soules with that Cananite confesse our selues no better in nature so abhorre our owne filthinesse and uncessantly blesse that glorious Saviour who hath washed clensed and changed us to his glorious image Oh! how few stand thus affected witnesse our common behaviour for are we downe the winde streightned in a low base and despicable condition and are there any meanes offered to rise and prefer ourselues who doth not instantly apprehend and pursue them be they difficult be they dangerous be they almost desperate venturing our liues by sea by land to attain to a better estate though in hope onely wee will often put our liues in venture when our hopes are but in peradventure Are we now got up unto some comfortable or honourable place doe we know that by want of such or such observances we shall quickly fall againe but stand and increase by performance of some no hard service who neglects it What Farmer obserues not a good Land-lord what Courtier doubles not his diligence to a bountifull Prince that he may still enjoy his favour But now turne your eie upon the behaviour of Christians the Lord tells us thou art as base in thy nature as the earth thou treadest on as the dung thou scornest to tread on it is sinne makes thee thus base and abject Desirest thou the true honour and dignitie of my kingdome know they certainely attaine that constantly seeke it If by continuance in well-doing thou seekest glory honour and immortalitie thou shalt reape eternall life To every one that doth good shall bee honour and glory but to the contentious and disobedient to the truth and obeying unrighteousnesse shall bee indignation and wrath Tribulation and anguish upon every soule that doth evill Now when so gracious meanes are offered who takes hold of them who giues up his soule to obedience of this truth who withdrawes his heart from the subjection of sinne by this wee manifest our grosse unbeliefe and contempt of God and his word 4. The cursed securitie of our sluggish nature never trembling at the judgements of God denounced in his word till they over-take and attach vs. Is God gracious wee abuse his grace to wantones Is he patient wee abuse his patience to hardnesse and encouragement to sinne Is he silent expecting our returne wee abuse his silence to blasphemie and thinke him like our selues nothing moues us till we are arrested by the judgements of God Oh how farre are we from that melting heart of good Iosiah we can heare thunders of the law with lesse feare then boyes their owne squibs and crackers we can see the roddes of God on every hand of us and â—â—ver feare the same punishment although we are even in the same or some worse sinne Oh then let us be stirred up to abhorre this sinfull vanitie which turnes us into chaffe and exposes us to certaine perdition Say oh say to thy soule Dost thou carefully provide against disgrace and contempt of this world dost thou cast about and find out an hundred devises to under-prop my credit and dignitie on earth and what wilt thou suffer me to fall into eternall shame and confusion It is sinne it is onely sinne which can debase mee povertie reproaches despising of men cannot vilifie me but in the sight of fooles but rather enobles me in the sight of God Angels good nay even heathen men Bend then all thy forces against sinne and never let that finde any grace or favour in thine eyes which heapes upon thee all disgrace and scorne in the eyes of God Destroy it which else certainely will bring thee to destruction Vse therefore carefully the meanes Let that sword of the Spirit bee ever drawne in thy hand to cut off this corruption which else will certainely cut thee off from GOD himselfe and all his blessings for evermore Psalme I. Verse V. Therefore the ungodly shall not stand in the judgement nor sinners in the congregation of the righteous HEEre the Prophet further aggravates the cursed estate of wicked persons by a double consequent certainely attending them 1. They shall not stand in the judgement 2. They shall not stand in the congregation of the righteous Whence arises this conclusion The ungodly shall not stand in the judgement Little explication shall need who were the ungodly was before opened The word strictly taken is confined to the breach of the first table and in this place though I would not absolutely restraine it to that sense yet it is very probable that it doth here especially point out such as neglect God in his worship and the word sinners the unrighteous they are joyned often certaine is it where ungodlinesse is rooted there unrighteousnes flourisheth and where unrighteousnesse is fruitfull ungodlinesse is there deepely grounded 2. Iudgement is double either in this life or the other the temporall judgements see described 1 Pet. 4. 17. Psal. 82. 8. and 96. 13. For hee commeth for hee commeth to judge the earth and is either exercised in the inward court of the conscience or in the outward by afflictions Secondly the judgement of that other life is called the generall judgement and the judgement of the great day Iude 6. the judgement after death Heb. 9.27 3. To stand in judgement is a phrase of speech signifying to overcome or to bee cleere when wee are judged compare Rom. 3. 4. with Psal. 5. 5. So the Latines say that a man falls in judgement when he looseth the day So then they shall not stand in judgement is all one as if it were said they shall be cast in judgement yea cast downe for ever and shall rise no more The sense then is Such as are without the feare of God and care to please him as Atheists hypocrites both when God rises
there should bee a God and that ungodly persons counsels and actions should prosper but seing God his counsell decrees and honour must stand theirs must fall Haman and Mordecai cannot stand together much lesse God and ungodly persons They are but as a potters vessell and he crushes them with a scepter of iron they cannot therefore but be broken in peices 1. Here may we admire and detest that strong folly of men which desire resoâ—ue and delight to bee in their societie and condition which is thus hated rejected and scorned by God For doe they not know that wicked persons living in open rebellion against the lawes of God are by God rejected and hated are they ignorant that they liue and so purpose to liue in this estate they can denie neither yet shall no perswasion bring them out from their resolution but thus they haue and thus they will continue They heare the threatning and thundring word of God The sacrifice of the wicked is abomination to the Lord and all their wayes The froward in heart are abomination to the Lord therefore though hand joyne in hand they shall not be unpunished They heare their owne souâ—es testifie while thou livest in this rebellion neglect and restraint of prayer contempt of the word breach of the Sabboth swearing lying drinking thou art a most accursed creature They heare the gâ—acious promise of God I Haue no desire that the wicked should die shall he not live if he returne from his evill way and that loving invitation Why will you die yet are they so bewitched with the harlotry of sinne and so besotted in their miserie that neither Gods word nor their owne reason can perswade them to forsake their confessed but plâ—asing death and miserie for a confessed life and happinesse This wretched behaviour hath no other fountaine but either Atheisme or unbeliefe For either they denie God in their hearts or at least which is all one fancie him idle and not regarding without any care or providence or else they giue no credit in heart to those threats and promises of God Certainely many delude themselues with a conceit of mercie even in the highest rebellion and especially with the thought of turning at better leasure nothing doubting but that if they haue time to say Lord haue mercie on mee all will be well with them In humane affaires because the displeasure of the Prince is as the roaring of a Lion hence whatsoever may bring them into disgrace they will carefully avoid and if they haue incurred his anger what will they not doe to appease his wrath and procure his favour But their contrarie behaviour to God cannot but argue a contrary perswasion 2. The vaine labour of worldly men hunting so hotly and eagerly pursuing wicked Mammon It is wonderfull to see the brutish nay more thâ—n beastly sencelesnesse of professed Christians this way with what incredible paines and delight they follow after the fading world If either the word had not made them know or their owne experience confirmed to them the vanity and vexation of all earthly things if they knew not they should carrie nothing away with them there might bee some shew of excuse in such people But when they denie not that truth yet to take such paines for a fading vexing vanitie which even now in it selfe is nothing worth but in the eyes of fooles and instantly will bee nothing at all is more folly then can sute with a reasonable creature For to seeke and search for wicked riches and pleasures that is to pursue our owne destruction what madnesse is beyond it what marvaile to see a foole child or Lunatike to delight in some hurtfull thing Alas they want the use of that reason which should direct them But for a creature able to use his reason for a Christian that enjoyes the light of understanding nay of the word and Spirit thus to do at it passeth the conceit of a man how they should bee wrought to it Can any man plead ignorance and say I knew not that I should forsake this life and the appurtenances of it I knew not that riches haue wings as an Eagle I knew not it was as a spiders webbe Esay 59. 6. Iob 8. 14. 15. that my honours profits pleasures should perish and all my thoughts and labours vanish like a cloud What Christian but must confesse I know that good men shall leaue an inheritance to their childrens children but the riches of the wicked are layd up for the just If the wicked heape up silver as the dust and prepare raiment as the clay hee may prepare it but the just shall put it on and hee shall divide the silver The riches of vanitie shall diminish Nay the happinesse of the wicked shall destroy them yet will they by fraud cousonage oppression lies perjuries and all manner of wickednesse labour to inrich themselues and bee loaded with thicke clay How true and fearefull is that saying That gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death Our experience of Gods curse upon such wicked substance hath begotten a proverbe that ill got goods never prosper yet as if joy comfort life and happinesse wholy consisted in earthly things so doe men runne and poast after them To shut up all in a word of exhortation use all diligence and labour to come out of this cursed estate I do not wish thee to looke out and long for happinesse nature and selfe loue will enforce this desire and thou canst as well remoue hunger and thirst from thy body as this wish of happines from thy soule But as thou desirest to be blessed so seeke it in the right way Hearken not to ungodly counsels giue no credit to the vaine perswasions of unexperienced guides never acquainted with true blessednes or the way that leads to it Trust in the Lord thy God and thou shalt be assured beleeve his Prophets and thou shalt prosper Say to thy soule Art not thou spirituall and immortall aâ—d are not all these things in this world in which ungodly persons place their happinesse carnall sensuall and perishing in the use and is it possible that an immortall Spirit can be blessed by enjoying things fleshly and fading Doth not thy excellencie consist in likenesse to thy Creator and Redeemer and in his divine nature and how then should sinfull men and counsels directing thee or rather plunging thee in the mirie wayes of worldly Mammon wicked riches advancements and pleasures bring thee to this thy happinesse When I heare or read of an humane creature mingling himselfe with a beast I disdaine loath I detest his filthinesse and account him for the greater beast of the twaine eveâ— an abominable monster If thou then an heavenly and glorious substance shalt dote upon earth and dung canst thou esteeme thy selfe any other then a prodigie or monster in nature Oh then learne with an
holy disdaine to scorne that thou in thy understanding will and affections shouldst be wholy employed in the world and setled on earth where thou hast no mansion But follow thou the conduct of this experienced Guide the holy Prophet and that more perfect Leader the most holy Spirit Set and settle thy affections upon these things which will deserue them Turne the streame of thy covetousnes to covet spirituall gifts 1. Cor. 14.1 Take off thy ambitious desires from the world and let this be all thy ambition that both dwelling at home and removing from home thou mayst bee acceptable to him Is there not another world another life another food rayment treasures another inheritance another Lord of all flesh and spirits who is over all and in all Is not his loue better then life Psal. 63. 3. And are not all these spirituall immortall and glorious were it not madnes then in thee being an immortall spirit to forsake all these and cleaue to earth Is not Christ thy life nourishment of thy life thy meate and drinke indeede Is not he thy glorious covering Oh then put on the Lord Iesus and take no thought for the flesh to fulfill the lusts of it It is thy Saviours voyce which invitesâ— and calls thee If thou thirst come to me and drinke and wilt thou not answere with that woman Lord give mee of that water that I may never thirst Skinne for skinne and all that a man hath will he giue for his life let therefore this life into thee Liue by faith in the Sonne of God who will liue in thee Hide up thy life with Christ in God that when hee appeares thou mayest also appeare with him in glorie And to this end remember-he hath given thee his word to instate thee in this happinesse to be a light to thy understanding a rule to thy will and affections to guide and never leaue thee till it bring thee to blessednesse It is that which will nourish thee in it that which will build thee up and giue thee an inheritance among those that are sanctified Oh then hold thine eyes thine eares thy heart close unto it to read heare meditate in it day and night so shalt thou prosper in all thy wayes so shalt thou grow up like a flourishing and fruitfull Palme planted by the Rivers of water and bee blessed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS THE TABLE A Page AFflictions How they are a meanes of good vnto vs. Page 163. 164.165 An examination of our profiting by Afflictions p. 167.168 A reproofe of such as vpbraid the Children of God in and for their Afflictions 169. Comfort to the Afflicted in that their estate 172. Atheisme An vnreverend estimation of Scripture is a sure signe of Atheisme and Infidelitie p. 11. Attention The words Authour should raise vs to Attention p. 9. B. Barrennesse It cannot be of Spirituall fruit where there is Delight in and Meditation on the word 145. We ought to consider of our Barrennesse 194.195 Basenes There is nothing but Basenes in wickednes 221. Beginnings The Beginnings of delight in Gods lawâ— is a comfort to Gods servants 140. Beautie The wicked cannot discerne any Beautie in Holines 185. Blessednes Its description and whence it followes 1. 2. No sayling to its Haven without the Word p. 2. This Blessednes discouered more fully by elegant similitudes 18. 19. 20. The word Blessed yet more fully vnfolded 20. That the Elect of God not onely shall be hâ—reafter but are already Blessed 28. Repentance is the way to Blessednes 48. Dâ—light in Gods law bringeth Blessednes 89. That a wicked man is not blessed 175. Blessednes Wherein it consisteth not 176. Reasons for it 178. C Chaffe what and wherein the wicked are resembled thereunto 219. Changâ— a reproofe of such as change not or if they doe it is for the worse 136.137 Christ a complaint with an answer to that complaint of all discouragements of following Christ. 10.11 Christian how a weake or distressed Christian is to be handled 34,35 Companie vide Fellowship Whosoever desires to bee happie must avoid the companie of the wicked 26. How farre the companie of the wicked must be necessarily avoided ibid 27. Congregation what the word signifies 2. Contrite comfort for the contrite Counsell what it signifieth 21. Wicked Counsell will not bee wanting as long as wee liue in this world 22. A caveat for such as giue ungodly counsell 34. The inevitable mischiefe of such as follow the counsell of the wicked 240. Curse nothing but sinne and wickednesse can bring a curse 179. D Darkenesse what it doth most commonly intend or imply 129. Death how the spirituall death is resembled with bodily 108.109 Delight Delight in Gods Law bringeth blessednes 89. And sweetnesse 96. We must be so delighted in the law as by it to be refreshed ib. Reasons to enforce this affection of delight in the Law 97 What a temporarie delight the wicked haue in the word 99 A pressing to this delight 106 Where there is delight in and meditation on the word there can be no barrennes 145 Delight in the word brings not onely grace but glory also 149 And prosperitie 160.161 Deny how men deny God in his word how in their workes 103 Devill he is a cunning fowler 22.23 Doing that is the fruit of the good seede of Gods word 114 115 Hearing and doing must goe together ibid E Edification wee must so have the word in our selues as to edifie others also 113 Elect the Elect of God not onely shall be hereafter but are â—lready blâ—ssed 28 A reproofe of such as make no good use of the doctrine of Election and Predestination 259 Estate A twofold knowledge by which we may judge of our Estate 54.55 Evill The heart of man is not onely prone to evill 〈◊〉 resolute in it 47 F Faithfull They can never fall finally 149 Vide fall The faithfull must not limit God his time for the accomplishment of his promises 155 Fall The faithfull can never fall finally 149 This is strongly sweetly and soundly maintained 150 An objection answered 151.156,157 Comforts against that uncomfortable doctrine of Pelagius 158 In all the judgements of God the wicked shall fall 234 Feeling How sinfull men feele not their miserie with their woe therein 181 Fellowship vide Companie p. 26.27 Follow A sweet encouragement to follow such a Leader or Guide as Christ. 10 An answere to such discouragements as may dishearten us herein ibid Fortune The folly of laying good and evill successe upon the shoulders of Fortune 170 Fruit When the word is rightly heard fruit followes 144 Reasons of it 144.145 G Glory The wicked shall never enter into Glory 202 Reasons 202.203 God How he is denyed in his word how in our workes 103. 104 Grace It s resembled with salt 24 Grace is communicatiue 39 Growth in Grace is not presently perfected 154 Grace doth not neither can spring from Nature 200 True saving
108.109 Scripture An vnreverend estimation of it is a sure argument of Infidelitie and Atheisme 11 The particulars wherein Papists despitefully speake against the Scripturâ— 11.12.13 Scorne Scorner What is meant by these two words 69 How God is scorned in his word in his workes and in his Saints 74.75.76 Scorning what a high degree of sinne it is 77 Seat what is meant by the word seat and phrase of sitting 68 Securitie It must be shaken off 249 The meanes how 250 Selfe a gentle reproof of such as are strangers to themsel 13 How Pharisaicall most men are herein 14 Sicknesse It and sinne resembled 71 Sinne vide wickednesse Sinners the divers acceptation of the word 45 The heart of man is not only prone to sin but resolute in it 47 Degrees of sinnes and sinners 70 Sinne and sickenes resembled 71 Heinous sinnes doe heavily infect ibid One sinne is a steppe to another 72 Examples of this 73.74 A sweet comfort to sinners in their returne by repentance 86 Nothing but sinne brings a curse 179 The wofull senselesne sof such as feele no burden in the waight of sinne 187 Stand what is signifies 45 Subtiltie The Devils subtiltie described 22.23 Successe The folly of such as lay good and evill successe on the shoulders of Fortuâ—e 170 Sweetnesse The Lawes sweetnesse 94 A censure of such as find no sweetnes in the Law 105 T Teach Man is indocible till God doth teach 6 How God doth tutor us in his Teaching 8 A sound and sweet method of Teaching 31 Temptation A prettie description of the Devils subtilties in his Temptations 22.23 Tree the Godly that delight in and meditate on Gods Law are compared to a tree planted by the Rivers side 127.128 What Tree is there meant by the Psalmist 128 How and why the Godly are compared to the Palme-tree 128.129 V Vnderstanding What our Vnderstanding is by the word and what without it 6.7 Vngodly vide wicked That they are not blessed 175 They doe not alwayes prosper 198.199 Vnprofitablenesse It ought to bee acknowledged even in the best 194 W Walking the metaphorical word walke what it signifies 20. Water the word compared not onely to water but to Rivers of water 134 Wickednesse vide sinne Wicked Whosoever desires happinesse must eschew the companie of the wicked 26 How farre the companie of the wicked must necessarily be avoided ibid The inevitable mischiefe of such as follow the counsell of the wicked 43.44 That the wicked are not blessed 175 Every wick man is a cursed creature a wretched man 182 Though their condition seeme altogether contrary 183 The wicked can discerne no beautie in holinesse 185 The wicked are nothing like the Palme-tree 189 The word profits not the wicked 191 Reasons of it 192 The wicked shall never enter into glorie 202 Reasons 202.203 A faithlesse perswasion of the wicked that they haue faith 205.207 The wicked woefull in their prosperous condition 209 Wherein the wicked are likened to chaffe 219 They are good for nothing 220 Base in the eyes of God 221 Though the wicked prosper yet Gods judgements will find them out and so fall on them 222.223 A reproofe of such as will not be winnowed by the wind of Gods word from their wickednesse 222.223 The wicked enjoy good things but not for their good 233 In all the judgements of God the wicked shall fall 234 They aâ—e despised of God in what ever belongs to them or is done by them 263.264 Notable grounds and reasons for it 264 265 The Vses of it 266 Wisedome All the wisedome of the world without the word cannot prosper 212 A reproofe of such as prefer their owne wits before Gods wiâ—edome 215 Word It is the way to blessednes 2 A confutation of Poperie for making the Law no perfect rule or direction 100 How God is denied in his word 103.104 The word is sharpe ibid A reproofe of such as find no sweetnesse in the word 105 The words power to salvation 108.109 It onely makes men happy ibid The word is compared to every thing tending to life 110 Of our studie that should be in the word 111 It is the most excellent object that is 112 We must so haue the word in our selues as thereby to edifie others also 113 A reproofe of our neglect in reading and hearing of Gods word 118.119 The word is not onely as water but as River of water with the meaning of it 134 When the word is rightly heard fruit followes 144.145 The word profits not the wicked 191 Reasons of it 192 A due censure of such as converse not so much in the word as to feele the sweetnesse thereof 196 The rejecting therof by any person or people consumes theÌ„ 197 Motiues to make us cleaâ—e to the word 198 All wisedome without the word cannot prosper 212 World The vanitie of worldly minded men 268 The way to get out of worldly mindednesse 269 Worship A reproofe of that common sinne of devised worship 102 FINIS Iohn 21. 15. 16. 17. Ephe. 3. â—9 1 Pet. 5. 2. and 4. 10. Act .20 28. Math. 25. 26. 30. Gal. 4. 15. Rom. 16. 4. 2 Cor. 12. 5. Phil. 1. 22. 23. 24. M. Bolton Ier. 7.9 10. Prov. 8. 31. Mat. 9. 36. Prov. 9.6 Psal. 119.105 Proposition 2 Sam. 7. 9. 2 Chron. 8.14 Acts 13 22. Proofe 2 Tim. 3. 16. 2 Pet. 1. 20. 21. Luke 24. 44. 45. Luk. 20.42 2 Sam. 23.1,2 Grounds Luke 10. 21. Psal. 116. 10. 2 Tim. 3. 16. Zach. 7.12 Esay 28.9 10.11 1 Cor. 3. 1.2 Phil. 3. 1. Heb. 5.11.12 Iohn 3. 3.4.5 9. 10. Luke 18. 31. 32. 33. 34. Math. 16 6.7 Heb. 12. 5. Psal. 78. 11. 42. Ier. 2.32 Mat 16 8.9 Iob. 33â—14 16 * 1 Pet. 3. 20 Psal. 95. 10. Iohn 16 13. Psal. 119.98 99,100 1 Sam. 3. 9. 1 Tim. 5. 20. Tit. 1.13 Haba 1. 13. Iohn 16.8 Psal. 51.7 Mic. 6. 9. Hos. 14 3. Ephe. 1.13.14 Psal. 132â— 17. Psal. 6.2 Psal. 143.10 Cant. 1. 3. Psal. 119. 32. Psal. 119. 87 51. 141. 143. 1 Tim. 6. 18. 1. Chron. 29. 3.4 2 Sam. 6. 16. 20.21 August cont Câ—es commu l. 2â— c. 31. 32 * Andrad Orthod Rhem. test 2 Pet. 3. Esay 5. 20. * Concil Trid. Sâ—ss 3. * Concil Triden Sess 3. * Ibid. * Hosiâ— de expr Dei verb. * Bellar. de SacraÌ„ lib. 2â— c. 25. * Pigâ— de Hiâ—rar l. 3. Hosi de anchor scrip Rev. 11. 10. Hâ—siuâ— Rev. 13.11 Prov. 17.24 Ioh. 9.39 40. Mat 15. 2. Luke 5.33 Prov. 26.16 â—sal 406. Deut. 29.4 1 Cor. 3. 18. Luke 8. 18. Luke 8.8 Ier. 5.12 Ier. 42.2 5. 43. 2. Ier. 5.13 Marke 4. 24. Ephe. 4â— 19. Luke 1.53 Rom. 1. 16. Psal. 119.105 Psal. 73.19 Psal. 37.23 24. Phil. 3.19 Proposition Mat. 5. 11. Rom. 5. 3. 8. 18. Mat. 5.4 Actâ— 21.24 Proofe Prov. 9.6 Psal. 34.12 13. 14. Luke 6. 22. Grounds Psal. 73.17 18. 19. Psal. 37.35 36. Instruction Iob 21.15 Mal. 3.14,15 Pro. 1.11,12 13 14. Isay 56.