death whom wee see liue to sinne Rom. 6. 2. 7. 8. what benefit of his resurrection who hath no life of the Spirit what good by his intercession which are condemned with the world see Psal. 9. 17. 2 Againe in that a wicked man is not as a tree planted by the rivers of water nourished by that moisture of life in the word learne here that the word of God doth not profit the vnfaithfull and wilfull sinners such as go on in their sin They may hear know and vnderstand what is spoken be able to discourse of it and dispute by it but it brings home no life to them no saving grace The word doth not profite them because it is not mixed with faith Looke as in earthly treasure we may see great summes heare the ring of it see it told out know the worth and quantitie of it nay hold it in our hands and carry it to others yet be no whit the richer by it unles we own it our selves and purse it vp to our owne use so in the riches of the Gospel wicked persons may hear read discern the particulars and excellencie of it convey it to others and be themselues poore and naked Men may fit at table see much varietie of meate smell it know the sweetnes of it tast the goodnesse of it but if they doe not swallow reteyne and digest it it profits nothing Thus many sit as the people of God have some savour and smacke of some grace tast the good word but casting it out againe and not incorporating it into their soules by an unfained faith through obedience it doth them no good So in that parable where the Lord compareth the word to seede the wicked are resembled to such grounds as are either stony and resist it or haunted with ravenous fowles which devoure it or over-runne with thornes and briars which choake it And as moisture is sucked and drawne in by the rootes of trâ—es plâ—nted by the rivers but a stone though whelmed in water yet is wet onely in the superficies or out-side but within is as before it was so the heart which is prepared for the word drinkes in this water of life prospers flourishes and growes fruitfull by it but a wicked man though hee may seeme to haue his out-side washed by it yet it never sinkes into his heart nor soakes into him The reasons of this are manifest 1. There is no passage for the word to enter into the hearts of wicked men an hard fore-skinne stops up the dooâ—e that the word should not get in see Ier. 6. 10. Their eares are uncircumcised and they cannot hearken in which respect that phrase of boaring the eare is used by this Prophet Psal. 40. 6. There is a deadly feod and open warre betwixt the word and the wicked It will not spare them nor they it it is a word to wound a mighty weapon to subdue them accuses reproches vexes them they abuse reject and slander it hence the Minister is of all other most hated and opposed by them reviled and contemptuously abused and abased Compare Ier. 15. 10. with 18. 18. Nay the word is so farre from bringing them life that it hurts and kills not of it selfe but through their default They pervert it to their owne destruction For as good meate breedes good nourishment in a good but noisome humours in an ill stomacke so the word is the savour of life to the Elect bâ—t to others the savour of death When a pipe lies in a cleere fountaine it carries along the pure waters to the cisterne which thence are distributed to every office iâ— the house so a sanctified eare conveyes the word to the heart which thence is sent forth into every action But as when wholesome water is brought into a filthy pit the stinking slime infects it with a noysome and poysoning qualitie so when that pure and precious word the water of life enters into a wicked and rebellious eare it proues deadly and as Physicke that never worketh the destruction of him who taking it into his understanding resists it and suffers it not to worke upon the will and affections see Ezek. 47. 11. The raine which falleth from heaven and watereth the earth bringeth out both good seed and weed with it so the word doth not onely nourish good things that are planted in us but accidentally through the perversnes of men sometimes their mis-construing sometimes their opposition lusting against it produceth their filthinesse and consequently worketh their perdition 1. Now heere is fit occasion to rebuke that presumptuous conceit of wicked persons who being still naturall men and in nothing changed from their first estate yet make full account to finde mercie in Christ and never question nor indeed try their hopes of salvation by him God forbid say they that every ignorant person should be damned God is more mercifull then so more gracious then you would make us beleeue True it is God is more gracious mercifull then either we can utter or they conceiue And that his infinite grace hath he especially declared in that wonderfull expression of it giving his sonne to sinfull man that whosoever beleeveth in him should not perish but have life everlasting But his mercies are not disposed according to mensfansies but according to his owne will and wisdome And he hath suâ—ficiently opâ—ned this dispensation of his grace that all men might take notice of it True also that God hath given Christ but onely to beleevers neither haâ—h any man any interest in him or right to that attonement made by him but onely by faith in him Christ is receiued by faith Iohn 1. 12. and continues in us by faith Ephe. 3. 17. therefore by faith in him we have life Gal. 2. 20. and whosoever giues not him that obedience of faith shall not see life but the wrath of God abides on him Iohn 3. 36. But knowledge must goe before faith and obedience will surely follow it we cannot beleeue what wee know not therefore hearing is necessary and not every hearing but hearing Gods word preached by his messengers makes Christ knowne to us and so works faith Knowledge is the first step to eternall life so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ who is light haue fellowship with darknesse and not expell it And obedience doth infallibly attend this saving faith called therefore the obedience of faith Rom. 1. 5. and 16. 26. see also Rom. 6. 17. Hence salvation in Christ is onely given unto those who obey him Heb. 5.9 and the ignorant and disobedient utterly cut off from all hope 2. Thes. 1.9 Certaine also is it that God offers grace to sinners nay gives eternall life to sinners and promiseth pardon of sinne but onely to those who take hold of these offers and turne away from sinne by repentance forsaking the world and their owne wayes and cleaving to the Lord walking
to us in these glad tydings of salvation Why doe we turn away our eares say in heart as those wretched Iewes we are Lords wee will no more come at thee When we admonish you Speake every man the truth unto his neighbour let no corrupt communication proceed out of your mouth but that which tends to edifying Put away bitternesse anger and all evill speaking let no uncleannes be so much as named among you as becommeth Saints for none such haue inheritance with God Clense thy heart from the leaven of maliciousnesse purge thy tongue from railing reviling slandering when wee are thus earnest with you what fruit reape wee from all our labour we speake in the ayre we see these sinnes and many other spring grow and flourish among you Some very few haue their hearts opened but most shut up their eares and hearts least Christ knocking by his word should enter and while wee mourne for them in secret they openly laugh at us while we pray for them they mocke and flout us But what will you doe in the end thereof Know assuredly and oh that he who hath the keyes of David would let this knowledge into thy heart Thine owne wickednes shall correct thee and thy turnings backe shall reproue thee Know therefore and behold it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord of Hoasts Hence may the contrite and broken heart gather strength and comfort it selfe in the Lord God hath not cast away sinners but hath purposely sent his sonne to heale and saue them Therfore he is annointed and made the Christ of God that he might heale the broken hearted that he should preach deliverance to the Captiues should set at libertie them that are bruised Therfore Christ sends his Messengers and his word to open mens eyes that they may turne from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith The Lord hath opened unto us a passage to returne to his grace by Christ and to eternall happinesse But some dejected soule will say O I haue walked in the counsell of the ungodly I haue not onely delighted in wicked companie but all my life haue I spent in vanitie and noisome lusts I haue greedily followed the pleasures of youth and haue not with-held from mine eyes whatsoever they haue desired when my pleasures grew loathsome then with as much violence I pursued the world and the covetous desires of it and all my care and delight was here on earth to plant build and purchase for my selfe an earthly convenience As for those fruits of the Spirit that house made without hands eternall in the heavens the inheritance of the Saints in light I seldome dreamed of it but neglected the gracious offers of God But let me aske thee Dost thou not still persevere in the way of sinners Now that thine eyes are opened to see thy vanitie dost thou lament thy folly turne thy feet with hast into the good way Dost thou cry uncessantly O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes O therfore turne thou mine eyes away from vanitie and quicken thou me in the way Dost thou labour to redeeme thy lost time know then all is safe with thee Some will reply O but my sins are an heavie burden too heavie for me pressing downâ— my soule to hell Then hast thou right unto Christ therâ—fore be of good comfort arise he calleth thee Come unâ—to me all you that are wearie and heavie laden and I will ease you Cast away this cloke of sâ—ame and come unto thy Saviour But I am the chiefe of sinners Another claimes this precedencie who was yet the chiefe of Saints For this cause heinous offenders haue beene received to mâ—rcie that that for thy example Christ should shew all long suffering to those which should beleeve in his name beleeve therefore and thou shalt be saved O but my time is past I haue not regarded God heretofore in his word and now I am shut out foe ever No time is past while thou hast any time God hath not tied himself unto thy times but hath put theÌ„ into his owne hand So long as he lends his voyce to call thy time is not past But alas I feele a world of sinful filthines still dwelling rebelling in me now more then ever Know this is rather a symptome of health then sicknes Thou feelest sinne more now not because it but because thy health and sense of Spirit increases diseases in their strength dead the senses so that little paine is felt but when life prevailes and begins to expell the sicke matter our paine with our sense returnes Know assuredly he that hath dethroned sinne raigning in thee can easily subdue sinne fighting against thee Look then into thy bosome if thou findest there an heart melting and trembling at the word thrusting it selfe with all humble subjection into the yoake of Christ answering to his call Seeke my face Lord thy face will I seek thou art then in that true way which leads to blessednes nay that way which is blessednesse even Iesus Christ thy head Let every soule therefore stirre up it selfe and first weighing that warning given us by the wisdome of God If sinners entise thee consent thou not walke not thou in the way with them c then take words of exhortation and lay them to heart say unto thy soule Thou hast wearied thy selfe in thy wayes and hast found nothing thou hast hunted for the delights and pleasures of the sons of men thou hast â—â—ken pleasure in pleasant things thou hast proved thy selfe with joy and when thou hast caught it thou hast found it vanitie thou hast said of laughter thou art mad and of joy what is it that thou doest thou hast gathered to thy selfe silver and gold and chiefe treasures thou art wonderfully increased and behold all is vanitie and vexation of spirit Say unto the world so many yeares haue I served thee in all thy profits and pleasures I was in the day consumed with heat and with frosts in the night my sleep departed from mine eyes and thou hast changed my wages tenne times Gen. 31. 7 40. my childhood I gaue thee for babies my youth for wantones my riper age for riches behold all is vanitie and now except my God had beene with mee thou hadst sent me away empty Gen. 31.42 Say unto sinne O thou wicked and bewitching strumpet thus long haue I waited upon thy pleasures and fulfilled thy sinfull lusts I haue polluted my selfe and am become as an AEthiopian I haue doted upon thee served thee with greedinesse for thee had I forsaken all those rich graces and hopes layd up for me in heaven and what
God w ch is the nourishment of the new man is both ministred and received neither in frequency or quantitie as the corporall One meale or two a weeke and even then we are dull of hearing yet further there are many impediments as in the earthly so in the heavenly growth without the Fowle of the Ayre those cursed Spirits hindâ—ing by all meanes and snatching like Harpies our food from our mouths within thornes and briars and heart too hard at the softest These are great impediments to our spirituall growth but this is sure that we shall grow A Palme the more it is pressed the more it will spread itselfe 3. He that thus with delight meditates in Gods word shall not onely be fruitfull in grace but in glory also compare Iohn 17. 8. with the 22. verse of the same chapter The same is confirmed by all those places of Scripture which pronounce the man blessed who heares the word of God and keepes it for the blessednesse of man consists in this glory which God vouchsafeth his chosen And although we are in some measure blessed who in this life enjoy the favour and presence of God dwelling in them yet could this be dividâ—d from the other that estate were not compleatly blessed and indeed the very end why God giues his word to man is not to lead him some part of the way but to bring him home to himselfe and to goe along with him till he be perfected Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate the full happinesse of man stands in being as like unto God as his nature will permit like in soule by a perfect holinesse like in body by being conformed to the body of Christ. This condition wee obtaine by the word which even here for the present begins to forme our soules to this image and every day more and more renewes us after the same Image Lastly see here that fulnesse of happinesse which we receiue in the new Covenant by the blood of Christ namely that great priviledge of the faithfull that they shall never fall from this blessed estate into which they are entred by the word of God but shall continuâ— and increase till they attaine that perfeâ—t and endlesse beatitude This perseverance as it is here more obscuâ—ely figured out by the leafe never fading so is it else-where frequently cleered and more plainely expressed then can with any face be denied Of many places I will chuse out some few yet suâ—ficient to perswade such as will not bee contentious Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in old age they shall bee fat and flourishing to shew that the Lord is upright and faithfull Where the Prophet doth not onely in vâ—ry plaine words aâ—firme this truth but giues an excellâ—nt râ—ason of it So likewise Psal. 125. 1. and 84. 7. Againe the way of the righteous shineth as the light that shinâ—th more and more untill the perfect day So the Prophet setteâ—h downe this continuance as a diffâ—rence betweene the old and new Covenant He that heareth my word and bâ—leeveth in mee hath everlasting life and shall not come into condemnation and againe My sheepe heare my voice and follow mee and I giue them everlasting life and they shall never perish I haue ordained that you should bring forth fruit and that your fruit should remaine Many such places might be alledged but these are sufficient for those that loue the truth The foundation also of this perseverance upon which the Spirit in the Scripture layes it will further confirme it For 1. it is the condition of the Covenant made in Christ see Esay 59.21 2. God is faithfull and upright and able to make it good Psal. 92. 15. so Heb. 10.23 and Iohn 10. 28. 29. They must be plucked out if ever they come out of his hands 3. The intercession likewise of Christ as for Peter Luke 22. 32. so for all the faithfull Rom. 8. 34. Now he is ever heard Ioh. 11.42 This perseverance in the new Covenant purchased for us by the blood of Christ is a most glorious prerogatiue of the faithfull beyond any thing in their creation then had they life given and immortalitie but not setled upon them onely promised and that upon a condition which they might and soone did breake But in this are we wonderfully happy that God hath in Christ given and sealed to us everlasting life which therefore cannot faile because it is no longer in us but in him Had wee chosen him our sickle nature might soone haue repented and gone backe but he hath chosen us who cannot repent Had our life beene layd up in us we should quickly haue lost itâ— but it is layd up with Christ in God where no thiefe can digge through or steale where it cannot corrupt Looke as it is with children that are heires yet under-age and their parents living they cannot bee cheated of their inheritance nor make it away because the right is in another so the children of God haue no other right to Gods Kingdome but by Christ and their right being in him cannot be lost To Adam was given saith Augustine power to persevere if hee would but not will to doe what hee might but to us who are grafted in by faith is given both will and power to persevere But some perhaps will say if a man cannot fall from this grace then although wee should shake off all feare and care of God wee should still continue in his favour Nay this doctrine say the Papists and others opens a wide gate and intiseth us to all sinfull libertie No such matter For 1. God therefore hath not given us power of continuance that we might be without his feare but therefore put into us his continuall feare that we might continue Wee could not liue in him without his feare therefore that we might for ever liue in him he puts such a feare into our hearts which might wedge us fast and bind our inconstant hearts in his Covenant especially let us obserue that not the gifts onely but the very person of the holy Ghost abides with the faithfull as an earnest of our inheritance untill the redemption of the purchased possession Now the blessed Spirit is not onely to the faithfull a seale and earnest fully to assure and make over to them the heritage of glory but he is there a Lieger for Christ holding possession for him and keeping us for him untill comming Even as a seale in Covenant or earnest is not onely an assurance to mee of the buyars good intent meaning but a fast bond to assure him his bargaine 2. Is there nothing to maintaine this godly feare but losse of glory will onely dis-inheriting affright an ingenuous châ—ld nay the very frownes of his Father and feare of chiding much more severer correction will hold him
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
the Spirit Here may you view him tugging with that roring Lion who seeks whom he may devour and reskuing out of his mouth that almost lost sheep there againe compast about with mighty bulls of Basan gaping on him with their mouths bayted with dogs even the assembly of the wicked and crying lowd for helpe that his soule may be delivered from the sword and the power of the dog Oft-times you may heare him like the Larke singing and mounting in his song his heart well tuned and his tongue coâ—sorting with it both full to the brinks and overflowing with praise and thanksgiving yet often mourning like a dove and chattering like a swallow his spirit drunke up and sinking in the deepe waters sticking fast in the mire where no stay is sometime faith even soring so high that it is sing'd with presumption sometime plunged in the deep labouring for life altogether benumbd and almost frozen in despaire In a word the Booke of Psalmes is a field where we may be most skilfully trained in all our Christian warfare where this great Commander famous for earthly but far more renowned for heavenly victories will breed us up in skill and courage by his owne example where of the one side wee shall learne to know all our spirituall enemies their colours weapons stratagems their manner of charging of the other side our Captain succours armours offensive and defensive our discipline conflict victory and triumph and all these not onely by relation but action in our fellow-souldier and an old experienced Commander This was the cause why having in the flock over which the great Shepheard hath set me for some yeers layed a foundation in the more contemplative and doctrinall parts of scripture I after desired to build on this ground and lead them on to the practicall here to learne of this holy Psalmiâ—t how to doe that which they have there learnt must be done In this little brooke this net hath not wholy beene in vaine which hath perswaded me to let it downe into the sea I haue not fished for vaine glory or applause of men nor used such trammels as may enclose any such game He that hath spent most labour this way hath tooke nothing but that prouerb He hath fished fair and caught a frog But if Christ may receiue any glory from hence or any of his members proâ—ite this is all my Ambition for which I will earnestly sue to him who delights to gloriâ—ie his power in humane weaknes and teacheth the onely wisdome by this reputed foolishnes To his grace in the Lord Iesus Christâ— I heartily commend thee true Christian Reader earnestly praying thou mayst grow in knowledge and more in practise of what thou knowest Thy fellow-servant Phinees Fletcher The Analysis 〈◊〉 the P 〈…〉 er 1. the Author Principall The holy Ghost Subordinate The Kingly Prophet David 2. The matter here obserue 1. the Scope Generall of all Scripture to to be a lampe unto our feete c. Speciall to discover 1. the blessednes of man 2. the miserie of man 2. The method where our Guide pointeth out 1. The right end desired of all 1. more confusedly and farre off in the summe Blessed c. 2. more distinctly aad neere hand 1. by similitude A tree 1. planted ver 1. 2. watered ver 1. 3. fruitfull ver 1. 4. flourishing ver 1. 2. by a part of it namely Prosperitie ver 3. And with the end the way to it 1. The left hand to be declined 1. ungodly counsel ver 1. 2. way of sinners ver 1. 3. seat of scorners ver 1. 2. The right hand to bee followed 1. delighting in the word amplified by the time day night v. 2 2. meditating in the word amplified by the time day night v. 2 2. The contrary end detested of all described 1. Negatiuely not so that is 1. not blessed but cursed ver 4. 2. not planted but wilde ver 4. 3. not watered but parched ver 4. 4. not fruitfull but barren ver 4. 5. not flourishing but fading ver 4. 6. not prospering but confounded ver 4. 2. Affirmatiuely 1. By a similitude As chaffe blowne away vers 4. 2. Simply 1. to be condemned ver 5. 2. to be separated ver 5. 3. The reason of both Gods providence over-looking both vers 6. over-ruling both vers 6. A Treatise or Commentarie vpon the first Psalme Psalme I. 1 Blessed is the man that walketh not in the Counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 And he shall be like a tree planted by the rivers of water that bringeth forth his fruite in his season his leafe also shall not wither and whatsoever he doth shall prosper 4 The vngodly are not so but are like the chaffe which the winde driveth away 5 Therefore the vngodly shall not stand in judgement nor sinners in the Congregation of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish BLessednesse is that greatest good of man which all desire and seeke for it selfe and all other things for it that Haven of rest to which man driues with all his sailes and oares and there vnfraughts all his thoughts and actions sits downe and so acquieteth his soule Where it is situate and how to shape our course to attaine it no Card or Compasse but onely Gods Word can direct vs. They which saile thither without this Needle doe but obserue them after with their guide they haue compassed Sea and Land finish their voyage in the dead Sea Most men and almost all that travaile this way are wasted by such Pilots that it is no maruaile to see them so widely or wildely to erre and wander The Covetous man sets Mammon at the sterne and makes no doubt but to arriue safely there with such a guide The Ambitious chuseth Lucifer and fully perswades himselfe to attaine it by his direction The Voluptuous takes along Beliall with him that dissolute and vnthriftie companion and feares not while he holds the rudder to touch at this Land of Happinesse The very best and wisest not onely of the Heathen but worldly Professours resting themselues vpon Morality and Forme haue seemed to themselues and others a long time to make a good voyage but all at length split at one rocke and meete in the gulfe of destruction Some few embarking themselues in that sure but despised Vessell of Gods word and vtterly reiecting all other Pilots giving vp themselues vnto the direction of the blessed Spirit haue not indeed without many stormes yet safely landed their soules in that blessed Haven and possessed the inheritance of rest and promise Hence it is that the Wisedome of God whose delights are with the children of men seeing such multitudes scattered and wandring as sheepe without a shepheard hath compassion on
thee the straitnesse of this narrow gate by which thou must passe where thou must lay downe thy profits pleasures and bid them farewell for ever he will tell thee of a tedious and irkesome way overgrowne with thornes and briars skornes and scoffes of men tearing and ceasing not hate there where thou expectest and hast hitherto enjoyed much loue and perhaps deserved it and when once hee hath softned thy heart by these and many other such suggestions he will send in some of his Agents to speake for him and strike while it is hot many times such nay most frequently such that know not what they doe a parent a childe a friend a wife that shall skrue into thy heart with pleasing insinuations and speake words welcome to â—â—â—sh and bloud as why will you enter into such an austere and sowre kind of life there is no joy no solace in it many by these courses haue come to much sorrow of mind and never knew merrie houre after What Thinke you that none but such strait-laced creatures can enter into Gods Kingdome Doe you not see your Father a wise man this or that scholler such or such a Minister use no such spiced conscience and yet make no doubt but to do as well as you and come to heaven before you It is not amisse will some say that you are turned into the right path but why goe you so fast It is good to use temper and moderation Be not righteous overmuch such hot spirits soonest tire and seldome hold out Thus will he labour to quench the Spirit and first â—ndeavouring to rake up those sparkes of that fiery Baptisme under the cover of more stayednesse and better temper will soone bring thee to luke-warmnesse and a little after drowne and freeze thy heart in a deepe securitie and so one devill being cast out a while brings in seaven other worse then himselfe When the heart is salted with grace it seasons not onely the whole man but desires also to spread it selfe further to all other with whom he converseth Hence the Kingdome of God is compared to leaven which is hid in three peckes of meale till all is leavened Fitly is grace resembled to salt which hath not onely seasoning in it selfe but imparts it to any thing that toucheth it Thus here the Psalmist having purged out that old leaven and entred into the new lumpe both here and every where invites and puls on others to the same condition Thus is it with all the Saints when Andrew had found Christ he drawes along with him his brother Peter â— when Christ had called Philip Philip cals Nathanaell â— the woman of Samaria invites all her Towns-men Doe but find one gracious man who hath received this treasure and hides it up in a napkin No certainely Grace is a Baptisme of fire which catcheth any thing that is neere and kindles it with the same flame spreading and stretching it selfe round about And as the naturall life in all creatures desires to impart it selfe and to bring forth the like so especially in this new creature as being farre more good and therefore more communicatiue Hence also is it that the Prophet describes the calling of the Gentiles by their mutuall exhortations and inciting one the other Come let us goe up into the mountaine of the Lord and he will teach us his wayes and we will walke in his pathes and presently after the Prophet from an holy zeale and emulation cals out to his Country-men O house of Iacob come and let us walke in the light of the Lord as if he had said O yee Israelites shall the Gentiles forreiners and strangers flocke and flow to the house of God to giue up their names to Christ by thousands into his army and shall we Natives his owne people his flesh stand still Shall the wild Olive be grafted in and we the naturall branches be cut off Shall those starved creatures from their hunger crowd him thrust and throng him and snatch the Kingdome of heaven with violence and shall we who haue tasted and knowne his infinite sweetnesse goe away emptie O no for shame if not for glory plucke up your feete mend your pace follow me and let us never suffer that we who haue set out so long before them should now be cast behind and come short of the goale Compare that parallell place with this Thus saith the Lord of Hoasts that there shall yet come people and the inhabitanes of great Cities and they that are in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also In which words he that hath an eare cannot but heare the new-quickned soule enlivened in the first resurrection call unto such as are yet dead in trespasses and buried in the graue of their lusts How long wiltâ— thou sleepe O sluggard â— when wilt thou arise out of sleepe The day spring from on high hath visited us Awake thou that sleepest rise from the dead and Christ shall giue thee light The Lord himselfe is descended from heaven with the voice of that Arch-angell of the Covenant and with the trumpet of God Open thine eyes and see that great light is come into the world and shall we loue darkenes more then light Because the graue could not rise up to life therfore life is come downe into the graue up then let us lay downe the body of death and joyfully together runne into his embraces Certainely as that woman in the Gospell when she had lighted up a candle swept and searched her house and at length found her money could not hold in her affection which brake an open passage from the heart to the mouth calling others to rejoyce with her so when the eyes of our minde by the light of GODS word haue found out that heavenly treasure it fils as new wine the heart with gladnesse and it must haue vent As this Prophet I beleeved therefore did I speake so will it be with the faithfull We also beleeve and therefore we speake Whosoever desires to be happy must avoid the company of wicked and worldly men and take a course of life altogether contrary That there must be a separationâ— is most evident Come out from among them and be ye separate but how farre it must be stretched is necessary to be a little opened 1. Therefore in respect of place a separation is not exacted we must goe out of the world if we thus separate 2. nor much lesse in exercise of Christian duties that were manifestly impious David did not run out of the tabernacle when he saw Doeg ther the â—ares shall grow with the wheat neither will the good corne plucke out it selfe because the weedes are mingled with it that separation is reserved for the last dayâ— as a part of our perfect happinesse But this separation must be
of the world thou Sonne of David haue mercie upon me If men discourage and rebuke thee dost thou so much more cry out thou Sonne of David haue mercie upon me throw away all impediments to come unto Christ that he may giue thee light Dost thou seeke for wisedome as for silver and search for it as for treasures what savour hast thou in spirituall things Is the loue of God to thee better then life Is his promise and word sweeter then honey or the honey-combe more precious then all riches Hast thou esteemed the word of his mouth more then thy appointed food Canst thou long for the house of thy God having chosen him the portion of thine inheritance dost thou rejâ—yce that the lines are fallen unto thee in pleasant places Know thâ—n flesh and bloud hath not wrought this in thee but thy Father which is in heaven Consider thy companie hast thou loved the Brethren Is thy delight in the Saints and them that excell Though thou art great canst thou abase thy selfe to bee a companion of all those that feare the Lord and keepe his precepts Canst thou hate those that hold of superstitious vanities and say away from me you wicked for I will keepe the Commandements of my God Is a vile person contemned in thine eyes but thou makest much of them that feare the Lord when thou chusest a companion of thy life canst thou thinke favour deceitfull and beautie vanity and take to thee a woman that feareth the Lord when thou art a Master dost thou set this as a law there shall no deceitfull person dwell in my house he that telleth lies shall not remaine in my sight Hee hath put the sword of Magistracie into thine hand wilt thou use it as this King Him that privily slandereth his neighbour will I destroy him that hath a proud looke and an high heart I cannot suffer mine eyes shall be upon the faithfull of the Land Then know who hath separated thee even that great Shepheard who hath given himselfe for our sinnes that he might deliver us from this present evill world But if it bee otherwise with thee know surely thou hast not yet set footing in this way of happinesse but art miserable poore blind and naked Now here come under reproofe all such who giue any ungodly counsell especially such as labour to withdraw any Christian either from following those good motions which are first cast into them by the Spirit in hearing the word or from the service and first loue wherewith they haue entertained the Gospell yet not all alike For some from weakenesse and unwarinesse being holy men are themselues ensnared by Satan made his instruments to bring on others Thus the brethren of Ioseph counselled and encouraged one the other to murther Iobs friends bent all their force to plucke away Iob from the fast hold he had laid on the Rocke by faith never discovering the Devill at the end of the rope Thus did Peter when he heard that bitter reproofe Goe behind me Satan and againe when he was rebuked by Paul for that dissimulation whereby many Iewes and Barnabas himselfe stept not with a right foot in the Gospell These may justly be blamed for keeping no better watch over Satans enterprises not more narrowly marking his fingers Thus now many Saints are circumvented by him To instance in some experienced example I haue knowne a soule beaten downe by the word of God and caused to see his sinne full of feare and trouble repaire to a faithfull Minister or Brother opens his heart to them and discovers his smarting wound they being cunningly handled by Satan begin to pittie his estate and out of compassion think it a great sin to persecute him whom God hath smitten ad sorrow to such as he hath wounded Hence setting aside the wine which would indeed cause some smart but purge the evill they strait powre in the oyle of all spirituall comfort and so dresse the wound that it is soon skinned but after breakes forth with far more griefe will aske much more time and labour to heale Whereas if they had first throughly searched ransacked the sore with the knife of circumcision and clensed it well with further reproofe they might perhaps haue made the orifice wider and the wound somewhat deeper but much more soone and soundly haue cured it But if these deserue some reproofe what rebuke can be whetted sharpe enough to rake those ulcerous soules which being themselues full of dead flesh infect and corrupt others by their rotten stench and putrefaction How hellish is the condition of that man whose heart is the maÌ„sion whose mouth is the very shop of the Devill where he forgeth those fiery darts whereby he assaulteth the faithfull and striketh through many a simple and unwarie soule Lamentable is it to see that many who from faith or feare to man detest to be traitors and dare not perswade a subject from loyaltie to his Prince yet without feare or shame will employ all their wit engines to withdraw a Christian from his allegeance and faithfull service to Christ. Many who will not a little scorn to be a Baud unto a man will ambitiously pandare for the Devill O let Baal plead for himself â— wilt thou entise a soule wedded ready to be bedded with Christ from his armes to the embraces of Mammon dost thou not feare that jealous God If jealousie be the rage of a man what is this jealousie of God but the divine indignation w ch will not spare in the day of vengeance he caÌ„not beare the sight of any ransom neither wil he rest contens though thou givest many gifts Secondly the fearefull Christian is to be rebuked who by vaine terrors bug-beares is driven from his station It hath beene an old Stratagem in war to set upon their beasts of carriage the Boyes Skuls w ch followed the Camp and to place them in fit distance so to distract the enemy terrifie him with vain numbers This was ever the slight of Satan though it be his continuall practise yet men seldome obserue it Hee sets before their eyes many scar-crowes losse of some things esteemed good and contrary evils Thus he deales with the Israelites and with the vaine shew of walled Cities and Giants makes them forget their Rocke and strong God of their salvation and fall into open despaire and rebellion Thus he deceived David himselfe a most expert wise Captaine in those spirituall battels after he had committed adulterie he sets before his eyes shame and losse of reputation and with this idle shew driues him into two foule sinnes first to make Vriah drunke then to murther him Thus he assaulted Moses with losse of treasures pleasures of AEgypt the Kings anger c. And thus frights he many in our times To the covetous he suggests what will you leaue the
in the will affections the same will which hâ—retofore refused to hearken anâ— pull'd away the shoulder now chuses and rests in that object of faith which before it rejected Mary hath chosen the best part The affections are from earthly changed into heavenly honouring and fervently loving what they despised heretofore and hated They who are fleshly savour the things of the flesh but the spirituall man savours the things of the spirit They who are risen with Christ take off their affections from the world and set them upon Christ. The last transformation is in the outward man both in words workes see Ephe. 4. 22 23 24 25 28. the like read Colos 3. 8 9 10 12 14. Man therefore by consenting to the Devill and revolting from God lost that divine image which was printed in him but received a new Character of Satan being wholy conformed to that Prince of darkenesse But God in much mercy having compassion on men and chusing them to his glory hath set out his word as a fire and hammer to melt and fashion them againe to that image which they left and so restore them unto their former puritie and estate Thus his word is his voyce crying oâ—t unto us Stand in the wayes and behold and aske for the old way which is the good way and walke therein and you shall find rest for your soules againe he puts forth his power with his voyce whence the word is called his power to salvation so that as in the creation he spoke the word and it was done his voyce being actiue and doing what is commaunded so in this new creation when he speakes the word let there be light let there be fruit instantly light and fruit insues when therefore men hearkning unto this powerfull word working salvation are renewed in their mind and walke in newnesse of life they find no little rest and peace to their soules for the present and are in the way to that eternall and glorious rest in which consists the supreame perfection and happinesse of man Wilfull continuance and stubborne perseverance in a sinfull course after warning and admonition from God in his word is a state much further from blessednesse then grosse ignorance He is lesse worthy of favour who knows his Maisters will and doth it not then he that neither doth nor knowes it rebellion is no better then witchcraft Those words Acts 17. 30. that time of ignorance God regarded not though they cannot be wrested to any connivence of God as if he winked and would not see those foule sinnes of the Heathen yet cannot but import more danger to such as continue in this ignorance when God hath suâ—ficiently revealed himselfe his will Lesse excuse haue they and much deeper condemnation who when light appeared loved darkenesse more then light then such who ever sate in darkenes and the shadow of death The long-suffering of God manifests it self abundantly in bearing forbearing granting longer time summoning by his workes and warning them by his judgements afflictions but especially by his word calling out to them and shewing their danger He speakes once or twice hee whets his sword before he strikes bends his bow and makes it ready before he shootes out those swift arrowes he cuts not off till there is no hope of healing he spares till there is no remedy But the more gracious he hath been in giving warnings the lesse favourable is he in his judgments you only haue I knowne of all the people of the earth therefore will I visite you for your iniquities This certainely is the reason why the Israelites before the comming of Christ were often more sharpely visited with the rod then any other Nation their neighbours after the comming of Christ haue been made the publike spectacle of all the world for misery because in the time of the Prophets the Lord affoorded them many glorious beames of spirituall light more then to all other people and afterwards gaue in unto them that great Light of the world to walke openly before them As their light therefore was more so was their rebellion as their rebellion so their punishment An old diseased body which hath worne out all medicines growes still worse is farthest from recoverie and health When that gâ—eat Husbandman expostulates with his Vineyard what could haue been more done unto my vineyard which I haue not done to it and yet complaines it brought forth wild grapes it was far from a blessing when the more we are smitten the more we fall away so that from the head to the foote there is nothing but swellings and sores full of corruption we are far from health When we turne the backe not the face to God let us know it had beene better for us not to haue known the way of righteousnesse then after we haue knowne it to turne from the holy Commandement Here is fit occasion and the times require it to confute and reproue our obstinate Papists who in name only are Catholikes who having been convinced or at least vexed with the light of the Gospell haue some hated resisted and blasphemed some winked and shut their windowes against itâ— that it might not enter stubbornly resolving to cleaue vnto that man of sinne and stand fast in his accursed and palpable errours Is not that child of perdition revâ—aled Hath not the finger of God in his word painted and pointed him out that hee who even shuts his eyes cannot but grope and feele him Haue not his stoutest Champions been driven by dint of that two-edged sword into shamelesse corners and beene forced in his defence to steele their fore-heads and without blushing to dâ—ny things as generally knowne confessed and openly in view as the Sunne in his brightnesse As namely that the ancient head-ship or government of Rome by Emperours stands yet firme that the Emperour of Germanie is the Emperour Commaunder or Head of Rome who yet hath lesse to doe there then the Popes skullian Are they not compelled to deny that other Kings haue shared out the Empire among them and so are bound to maintaine that this Territorie subject to their Emperour which is hardly equall to a Dukedome must bee divided into tenne Kingdomes Yea that the Kingdome of Antichrist shall bee not a mystery of iniquitie but an heathen persecution Are they not compelled to grant and maintaine impossibilities that the Devill shall beget Antichrist of a woman this woeman must be of the tribe of Dan that in three yeares and an halfe Antichrist shall conquer and subdue more Countries then it is possible for any man in that space to travell and run thâ—ough Fitly doth the Spirit compare the Grecian Monarchie to a Leopard the swiftest of foure footed creatures and yet winged nay beyond any fowle with foure wings for more speed because in so short a time as ten yeares that most
receiue Christ comming to thee beleeue onely and thou shalt liue Take heed now to thy foote and enter not into the way of scorners be no more a mocker least thy bonds increase Thou canst not but see every where profane men the plague of these last times making a jest of Religion despising God in his workes in his word in his Saints set not in with them but flie from them as from the pestilence And for a motiue to stop thee from this course consider theiâ— steppes how many feete haue gone that way how few returned Thou shalt find they perish by skores 2 King 2. 24. but hardly one or two single soules retyring safely from this last steppe of sinne But especially awaken thy soule from this sinne with assurance of like measure from God O seriously thinke with thy selfe will not the day come is it not running poast toward me and I know not how neere when I shall fiâ—de no comfort but onely in peace with God My pleasures my wealth will forsake me my friends will weepe for mee my body full of deadly griefes my soule pinched with thousand pangs of conscience the bell summoning me the graue gaping for me my accusers one without another within mee and the Iudge who cannot bee bribed much lesse any longer mocked â—eady to arraine me Oh then how welcome to mee will be the least hope that God would lend me a mercifull eare to heare me If hee should then deride my petition scorne my supplication and laugh at my miserie what can be expected but a fearfull instant damnation how soone would those foule spirits plunge my desolate soule into that eternall torment that lake of fire brimstone Shall I then willingly plucke this infinite misery upon my head Hath not the Truth which cannot lie assured me and will not my reason confirme it that he scornes the scorner How should I looke upon his face when he must be my Iudge whom I scorned to be my friend How shall I stand before his wrath whose grace I dâ—rided O therfore my soule prevent this mischiefe betimes accept of grace while he offers it seeke search sue for it now that thou mayest then assuredly finde it goe forth to meete it which is sent to meete thee take hold of it and leaue it not which will hold up thy head at that day will never leaue thee till thou art seated in eternall happinesse Psalme I. Ver. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse in this propounds positiuely the path which without faile wil bring us to it if we follow it to the end In this way he sets out two periods 1. delighting in Gods Law 2. meditating in it day night from which issue two points of doctrine 1. The Prophet affirmes him blessed who delights in the law of God 2. The Psalmist pronounceth him blessed who meditates day and night in the law of the Lord. In the former these particulars must bee openedâ— 1. what is the law of the Lord 2. what this delight in the law The law is sometime strictly taken for the first scriptures the fiue books of Moses and then ordinarily distinguished either from the writer and called the Law of Moses or by adding the other opposite member the law and the Prophets sometime it is more largely extended as comprehending all the propheticall writings of the old Testament as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law But the word here used properly signifieth doctrine yet is generally and rightly translated Law because whatsoever God would haue us know concerning his will and pleasure is there by himselfe taught revealed and promulgated Deut. 29.29 so that he appointeth it the only ordinary meanes of life Luke 16. 29 30 31. 2. because all doctrines delivered in the word are so many sanctions of the supreame Majestie binding the conscience to all obedience and perfect subjection Againe his delight is by some translated his will the word signifying that action of the mind whereby willingly pleasingly and with loue the heart cleaues to any thing so used Gen. 34. 19. This then is the meaning of the words Whosoever loues the Law or word of God cleaues to it takes pleasure in that which God there coÌ„mandeth he is entred already into a blessed estate This as it is here plainly testified so also the Apostle addes his suffrage unto it evidently affirming that as his misery consisteth in being vexed with the body of death resisting the law of God so his happinesse in delighting in that law concerning the inward man The grounds or reasons of this testimonie in David are 1. his knowledge in the word of God whence hee had taken forth this lessonâ— Deut. 28. 2. his experience having felt by this delight an unspeakable happinesse being holden up in his deepest afflictions and quickened from his deadnesse by this word Hence gather these lessons The Scripture containeth all that doctrine which is profitable to the perfection of a Christian so farre as to make him wise to salvation and to bring him to everlasting happinesse For if he be blessed who with delight entertaines it necessarily it must containe whatsoever is necessary or profitable to that end Thus else-where he pronounceth it perfect And the Apostle speaking of the Scriptures affirmeth them able to make wise to salvatioÌ„ profitable to instruct c. so farre that the man of God may be perfect in every good worke And hence is it that when God by Moses had written this law and delivered it to the people he straitly chargâ—th thâ—m to adde nothing to it nor take any thing from it and againe doubles this precept Deut. 12. 32. And without all question howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law and farther to presse and inforce it yet did never any Prophet adde any new doctrine to the former words they addâ—d to cleare and unfold it but no new matter or precept to the duties coÌ„manded Thus after did the Apostles as witnesseth that chosen Vessell they said no other things then those which Moses and the Prophets did say should come Certainly as in the creation of the bodily light the Lord made spread over the world a generall brightnesse which after he gathered into one body the Sunne and made it as a fountaine from whose beames not onely other creatures but the heavenly lights themselues should borrow all their splendour even the Moone and starres So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding diffused and spread it over mankind and for some ages of the world derived both by traditioÌ„ as
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
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
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
Certainly the ground of this disobedience and rebellion is grosse infidelitie even a resolute unbeliefe of Scripture Had the Iewes beleeved Moses then would they also haue beleeved Christ. But if they beleeved not his writings they could not beleeve Christ his preaching how truely may we apply this sentence of our Saviour to this unbeleeving generation Had you beleeved Christ you would haue beleeved us for he spokâ— of us and hath told you He that heareth you heareth me But if you beleeve not his writing how should you beleeve our preaching If you despise his word in his hand you will easily scorn it in our mouthes And indeed this unbeliefe is more apparent because the more men urge and presse the Scripture on the conscience and practise of men observing the rule of his Spirit in preaching to edification and labouring to beat downe whatsoever exalts it selfe against Christ that everie thought may be subjected to his Scepter the lesse credit estimation and good opinion they gaine among men the lesse their doctrine and persons regarded But if neglecting the evidence of the Spirit they sticke their sermons full of Rhetoricall flowers and witty conceits of men if they come in ostentation of much reading stored with the citations of Poets Rabbies Schoolemen and with the sentences of ancient Doctors of whom there is no doubt very good and much profitable use in their season the more they goe on in this course where the conscience is not stirr'd as being altogether loose from man the more are they admired reputed and followed Oh this word of God is sharpe a two-edged deepe-cutting sword whose downe-right blowes cleaue the heart of our sinfull nature when those vaine flourishes never moue us hence it is feared and hated by those who liue in sinne and resolue to rest in the forme of godlinesse Therefore that most fearefull judgement fals often upon them there shall bee like people like priest The people rise up earely to follow drunkennes and the Priests ready to invite them Come I will bring wine and we will fill our selues with strong drinke when the people are deafe the pastor is blind they desire to be soothed he fills his tongue with flattâ—ry The people desire Cause the holy One of Israell to cease from us and the Lord justly giues them up to the doctrines of men and vaine flourishes of humane wisedome In a word as they wish so they receiue from God in his just judgement Ministers not after Gods but their owne hearts that they who haue no pleasure in the truth may beleeve lies and vanities and putting from them the power of Gods salvation may sinke in their owne perdition 3. Those are here sharpely to be rebuked who haue no relish in the word of God noâ— finde any sweetnesse in it The complaint of the Prophet is now verified in many who make no question but they are Christians good enough They haue uncircumcised eares they cannot heare the word os the Lord is unto them as a reproach they haue no delight in it How woefull is their estate if they had any sense to apprehend it and how much more woefull that they haue no feeling of this their woefull miserie That man is farre spent who being diseased cannot abide either good physike or wholesome meat but wholy delights in such a diet as is prescribed him by his distemper and how neere is that soule to hell who loathing all remedie cannot tast any thing which should doe it good but longs for all sinfull matter whereby it is every houre made riper for hell Certainely where the conscience cannot but confesse a life to come how fearefull is this condition which evidently shewes the soule to be dead unto that life dead in sinnes and trespasses for what life can be in any creature which desires not and that necessarily the meanes whereby this life is maintained thriues and prospers what affection of life where we delight not in that which preserues it Now were this death as in the death of beasts the deprivation onely of life and so a perpetuall sleepe without dreams a senselesnesse without any either pleasure or trouble it were the lesse miserable But when the heart knowes that after this life so short there succeeds another which is endlesse where both soule and body againe united shall continue for ever either in a most joyfull glory or an hellish torment no hope of change how miserable is this estate which testifieth to our face that we haue no signe of this life but are marked to that endlesse and fearefull perdition Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules If thou findâ—st thy heart take pleasure in this word thou canst say as the Prophet and as he truely say Thy word was found by me and I did eate it and it was the joy and rejoycing of my heart thou shalt finde the same comfort which is there given to that Saint and assure thy selfe that God will make good to thee what here he promiseth Thou shalt be blessed Surely even then when thy disquiet soule working in thee boiles in griefe and vexation to see that law of thy members rebelling against the Spirit and so strongly opposing that thou canst not do the good thing which thou wouldest then this delight in the law concerning the inward man will be a soveraigne comfort to thy afflicted spirit so that thou wilt be able with peace to say It is not I but sinne that dwells in me neither shall it be imputed to me but to the enemie prevailing against me Suffer then the words of exhortation and labour for this delight in the law of God Striue with thy dead heart to bring it to this dutie that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it Can there be a more easie command then this namely to delight in thine owne good and happines Now there is nothing in the word of God but that w ch wholy tends this way nothing in the yoke of Christ but that which is sweet and easie Remember how sweet the mouth of Christ is to those who haue beene acquainted with his word and exercised in it But what meanes should we use to worke our soules unto this delight in the word of God 1. Thou must purge thy tast from delight in sin when wickednesse is sweet in thy mouth and thou hidest it under thy tongue when thou favourest it and wilt not forsake it thou canst not possibly favour the word of God 2. Thou must earnestly intreat the Lord to open thine eyes that thou maiest see thy estate how naked blind poore and miserable thou art in nature that so thou mayest haue more sense how necessary this Ordinance of God is and how wretched thou art without it Be instant therefore with the Lord to giue thee this hunger
and thirst This will make that reproofe which to flesh and bloud is most bitter sweet and pleasant for the person that is full despiseth the hony combe but to the hungry soule every bitter thing is sweete Proposition 2. Now follows the second proposition arising from this verse namely The Psalmist pronounceth him blessed who day and night meditateth in the word of God Where is no need to expound many words for some are cleere enough of themselues and othersome haue before beene sufficiently explained Here onely consider what is this meditation and how that phrase day and night expressing the continuance of this duty is to bee understood This word meditation implies a vehement motion of the minde breaking forth into action The best Interpreter even the holy Ghost thus explaines this word in another place Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein Where we see the nature of meditation rightly unfolded consisting 1. in observation that includes diligent attending marking and remembring 2. in practising so what he there particulary commends to Ioshua he inforceth other where generally upon all Deut. 6. 3 4 5 6â— 7. c. where we are commanded to get these words by heart to teach them others continually to thinke of them that we may bring our hearts to the loue of God 2. Night and day is a phrase of speech implying not onely frequencie but such a continuance as though it be not without some intermissioÌ„ yet is without negligence carefully and cheerefully performed in the season of it Some haue thought that night signifies the time of affliction and trouble day the time of our prosperitie and gladnesse and no doubt but darkenesse is in Scripture often taken for grievance and trouble light for solace and comfort No question also but it is our dutie in the evill day and in all our rejoycing to meditate in this word but seeing the former is not onely the genuine or naturall interpretation of the words but also includes the latter by night and day must here bee understood a continuall revolving of the will of God sometime in hearing it when the season giues leaue sometime reading it frequently recollecting it in our memorie and without intermission expressing it in all our actions and constant practise Thus then runne the words Whosoever with a fervent and zealous heart giues up himselfe to the word of God to heare read thinke of it to practice and doe it and that not by starts but in a continuall course of life and conversation this man is already blessed and shall at length attaine to perfect happinesse Proofe Blessed is the man that heareth mee watching daily at my gates and attending at the posts of my doores Blessed are they that heare the word of God and keepe it He that looketh in the perfect law of libertie continueth therin not being a forgetfull hearer but a doer of the worke shall be blessed in his deed The grounds or reasons may be 1. in the nature of the word .2 in God ordering it and working with it First therefore as God hath given to every creature a certaine nature wherby it is fitted for any worke or end and hath in it selfe a power to worke unto that end as to light to discover and present things to the eye to feed to produce the like unto it selfe so hath he made this word to be his Ordinance which shall worke powerfully unto salvation And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe in sanctification and eternall life so hath he given a vertue to this his immortall word to open all things unto us necessary for this knowledge and therefore cals it light to sanctifie and breed us to life eternall And as seed simply considered without his appointmâ—nt could haue no force to produce the like no more could this word which therefore by the naturall man is counted foolishnesse 2. In us who are wholly dead in nature and haue no power in our selues to worke out our owne salvation but as since the curse the earth must with much labour be ordered and fitted before it can be fruitfull so since our cursed fall we cannot attaine this fruit but with this spirituall labour and tillage 3. In God working in his owne institution he is the great Husbandman Iohn 15. 1. he that giues the increase 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end but must be used applyed and directed by the hand of the workman so here unlesse the Spirit use this hammer it breakes not the stone in our hearts Looke then as in earthly tillage the ground must be first plowed up and prepared the labourer must cast in good seed harrow weed c. and yet still without the former and latter raine and the blessing of that Almighty Creatour and Governour all is in vaine thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts sent in his Ministers with this his plough to prepare and fit it so he giues his Gospell to be the seed of life causeth his servants to scatter it nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice yet all this is done by his blessing he onely giues all the successe and causeth it to worke to salvation Vse this first for Instruction 1. It is the word of God and that holy doctrine layd up and treasured in the Scripture thence brought out to us by the Stewards of Christ in the preached word which makes men happy And indeed seeing the Spirit doth there not onely set out one but the onely way to a blessed estate we may hence conclude that there is no other way which leads to happinesse nor any other appointed and effectuall revealed meane to attaine it but this Hence called the power if God to salvation Rom. 1. 16. 1 Cor. 1.18 Hence it is by the Spirit resembled to such things as are most necessary causes and helpes of life Before we attaine the life of God it is as seed to beget us 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe it is food milke while we are babes that we may grow 1 Pet. 2. 2. stronger meate to establish us Heb. 5.13.14 when we attaine more ripenesse Obserue continually that when the Lord compares this our happines to any earthly thing still the word of God holds that part in the similitude which evidently sheweth it to be his instrument wherby he begins perfects this worke in us As when in some places we are likened to the Temple of God every paâ—ticular Christian to be a liuely stone then in other places
the Spirit resembles the word to an hammer that breaketh the stone and doctrine to morter which holds us in this building so is it that meanes whereby God builds further When our happinesse is compared to an harvest then the word is called seed the Prâ—achers of it sowers The word likewise is raine thâ— Preachers those that water When the blessed estate of man is compared to an inheritance the word is not onely made the meanes whereby we become Sonnes but is said to giue us inheritance with the Saints Very frequent are these similitudes in the Scripture Looke therefore as in all creatures God hath ordained the fruit and therâ—fore appointed the meanes which being blessed by him bring forth their â—ffâ—cts so in this kinde whom God hath ordained unto eternall life to them he sends his word blesseth it and so produceth the effect purposed by himselfe As when he created the first Adam he created no more though he were Almighty to haue of nothing framed many millions but appointed all other men yea even Eve her self to flow from his loynes so when he gaue our Lord to be the second Adam he decreed that all his Elect should flow from him sâ—t out this immortall seed to this end though he be able of stones to raise up childreÌ„ unto Abraham yet doth he use no other means then this appointed by his own wisdom either to giue this life or to nourish it 2. Seing the word of God is the Guide which leades us to happinesse we learne also hence one of the most principal duties of man namely to heare read record and converse with it imploying his time in it Art thou a Minister of the word then hast thou this precept from God giue attendance to reading take heed unto learning continue therein Art thou an hearer Thou must be swift to heare It in authoritie then Gods charge lies upon thee He shall write him this law repeated in a booke and it shall be with him and he shall read therein all the dayes of his life that he may learne to feare the Lord. The like command is given to Ioshua Whatsoever thou art hearken to that generall commandement All these words which I command thee this day shall be in thy heart and thou shalt rehearse them continually My sonne hearken unto my words incline thine eare unto my sayings Let them not depart from thine eyes but keepe them in the midst of thy heart Let the word of God dwell in you richly The practise of the Saints answereth this precept Thus David he loves the Law this constant love brought forth continuall meditation So Ieremie and Iob Ier. 15. 16. Iob 23. 12. And even our reason it selfe if we hearken to it will strongly enforce this dutie upon us Our owne sense will tell us that an excellent object of the eye is the writings of mâ—n skilfull wittie and learned whereby with little paines we come to know all the fruit of their studies and reape in a few houres what they haue laboured many yeares Now if the writings of prudent and understanding men in which all their wisedome and their very soules are opened and discovered to us be the most noble object of a reasonable creatures eye then certainely the most excelling object of a Christian eye is the written word of God which unlocks and brings forth unto our view the glorious wisedome of our God Thy reason therfore will frame this argument Every creature ought principally to employ it selfe in that which is the most excellent object of it but the Scripture is the most excellent object of the eye therefore the eye must especially busie and employ it selfe in conversing with the Scripture So likewise the most proper object of the eare is sound the most excellent object of the eare is the voice of man and words expressing their notions but that which infinitely excells it is the word of God and his voice unfolding his gracious purpose towards us and therefore aboue all other to be most attended followed The most proper object of the understanding is truth the most excellent then must be the truth of God Certainly the highest degree of happinesse consisteth in our likenesse to God and therefore our beholding him as he is being the meanes whereby we are conformed to his image is of all other things most to bee desired When therefore we shall see him face to face and know him as we are knowne then shall we in our measure be perfected after the similitude of his glory see 1 Iohn 3. 2. Thus when Moses desired to see the glory of God though hee could not see him face to face which no man living on earth can doe but the backe parts alone that is discerned so much onely of his glory as our imperfect nature can receiue as when we see the backe of a man our knowledge is but imperfect yet his face shined so gloriously that the people yea his owne brother Aaron feared to come neere him Our imperfect happinesse then to which we may attaine on earth is to bee imperfectly conformed to his likenesse in some degree of holinesse which is effected by beholding him in his word For now in the prâ—ached word of God we see him not indeed face to face yet not as the Iewes veiled but with open face and so by looking into that perfect myrrour wherin he shines forth unto us in his grace we are changed into the same image by the spirit of the Lord. Looke as the eye receiues into it selfe the object or thing it sees so that it may be seene in the eye so the understanding being as the Philosopher speakes all to all taking into it selfe the image of God expressed in his word is more more conformed unto it A seale joyned to waxe brings forth the same impressure when therefore the Spirit having graven this image of God in his holy word thâ—n applies it effectually to the understanding it cannot but produce the same image and stampe If therefore we would diligently consider and compare those places Iâ—r 9.23.24 and Rom. 10. 14. we would soone confesse 1. that all our good consisteth in the knowledge of God and 2. that the knowledge of God depends on his word and then necessarily acknowledge that it is a maine dutie of every man to converse with the word of God and continually to meditate in it 3. It is also a second dutie belonging to every Christian to bring forth this word which he hath layd up in his heart for the edification of others as occasion shall bee offered this is especially intended by the Apostle Let every man as he hath received the gift minister the same one to another If thou art in the Ministerie then hast thou a strict charge from God to feede the flocke and to be instant in season and out of season If thou art one of
affaires but much more in spirituall you haue forgotten the consolation Heb. 12. 5. The Israelites forgot the workes of God Psal. 78. 11. 42. The very Apostles very forgetfull Mat. 16. 9. 3. We are dull of hearing hard to conceiue these spirituall lessons Heb. 5. 11. The Apostles perceived not the miracle of the loaues Mat. 16. 9. when Christ spake most plainely they vnderstood him not Luke 18. 31 32 33,34 Looke as a man travelling in a journey howsoever for a night he takes vp his Inne yet if he doe not continually goe on and in the morning set forward againe he cannot come home so here much more Had the Israelites returned to AEgypt had they sate downe in the Wildernesse had they not in due season still made on they could not haue come to the Land of rest and promise 1. Here is condemned that obstinate and wilfull conceit of men who dreaming of many other Guides to a blessed estate are wilfully resolved to resist this truth that God hath given them his word to be his onely conduct to happinesse There is a cursed disposition in our nature whereby wee are prone to râ—sist the holy Ghost speaking in his word See Esay 63. 10 Act. 7. 51. This rebellious affectioÌ„ our Saviour noted in those Iewes I am come in my Fathers name and you receiue me not if any come in his owne name him will you receiue When any lie is brought to us by Satan the world or our deceitful hearts how easily is it entertainâ—d little perswasion needes to draw it on as that God will be mercifull even to those which adde drunkennesse to thirst see Deut. 29â—19 20 that by our good meaning and honest intent wee shall comâ— to heaven that in grosse ignorance neglect and contempt of the word we shall be saved such â—ies easily find an open doore in the heart of man soone enter and settle there so that it is impossible almost to driue them thence But when God tell us There is no name under heaven by which thou canst be saved but onely by Christ there is no other meanes to make Christ thine but only by faith nothing can worke faith but hearing the word let argument be heaped vpon argument proofe vpon proofe make it never so plaine that now the conscience is utterly convinced yet are men resolved to stand out and deny the conclusion The more foole any man is the more conceit hath he of wisedome in himselfe hence it is that the wisedome of God is despised in the eyes of a carâ—all proud man Suppose any of these men were to travaile a long and dangerous journey of which he knew not one step if then a friend should tell him I haue a servant throughly acquainted with every foote of that way who wil bring you thither safely take him along with you vse him on this occasion who would refuse such a favour how thankfull would we be to the Maister how carefull to follow this Guide how much would wee make of him But when the Lord our best friend giues us his word the onely Guide to conduct us to himselfe and in himselfe who is both the way and our happines at the end of it we cannot be perswaded to make any or at least any right vse of it we thinke we can tell the way as well as he though indeed we never knew nor trod any one step in it and in this our wilfulnesse we goe headlong to our destruction 2. That strange neglect of this great dutie hearing reading remembring and repeating in our hearts what we haue heard is here to be censured The times which God himselfe hath sanctified for the hearing of his word is it carefully observed and spent in this employment As any man is more vile and abject so doth he more vilely esteeme and cast behind his backe this commandement of God Who accounts himselfe a servant to Christ bound to waite upon the posts of his doores Who thinkes himselfe blessed that he may heare him Doe not men say as those Israelits Wee are Lords wee will come no more at thee Were it a matter of profit or merriment men could not be kept nor staved off from it Certainly men in this openly shew that they haue lesse faith then the Devils For even these cursed spirits both know the necessitie of the word preached and are perswaded that by it men attaine a blessed estate but these brute beasts and far worse giue no credit to God himselfe professing to them this truth So also the reading of the word how is it slighted by men Who sets out a time and resolues to spend it in this dutie Alas it is shouldred out by every idle occasion some haue farmes some haue bought oxen some are married any frivolous excuse is good enough the common plea is businesse One hath a great charge and family he must provide for it another is taken up with publike affaires he can spare no time a third is a poore man liues by his labour he can hardly get himselfe bread c. But 1. Know all excuses are vaine and cannot put off the expresse command of God Thou followest thy publike businesse why so Perhaps thy Prince commaunds and expects it And is Gods commaund of no force with thee Thou art a poore man need driues thee to worke for thy living and art thou not more poore and beggerly in spirit and wilt thou not supply thy necessitie Thou must provide for thy familie why so God commaunds it and doth not the same God commaund thee to read his word and exercise thy selfe in it Is it not a more evident token of an Infidell to neglect the labour in thy heavenly then in thy â—arthly calling 2. Can businesse excuse thee Is then the word of God an idle matter and onely for idle times Must this chiefe and speciall action of thy life giue place to every vaine occasion Should we heare a Husbandman professe that he had so much businesse that he could find no time to plow or sow who would not thinke the man mad And art thou better in thy wits who prosessing Christianitie pleadest thou hast no leasure by reasoâ— of other employments to busie thy selfe in the word of God 3. Businesse cannot excuse but must incite rather to this dutie The affaires of Princes are endlesse yet giue them no exemption from this practice all the dayes of their life as we heard before Deut. 17. 19. Câ—rtainely the more businesse thou hast and employment in earthly matters the more need hast thou of conversing with the word as being thy Guide directing thee how to passe through these cares with a good cleere and cheerefull conscience as also a meanes to make all thy affaires to prosper 4. Thine owne practise will condemne thee There is a time for every purpose under the Sunne and thou will not suffer any one employment so to engrosse thy time but that other occasions shall be served in
another or when a sience is cut off from one stocke and grafted into another Thus in the Scripture we shall find that men are taken out of the world and removed to the house of God and especially we shall often read the similitude of grafting applied to the Saints because growing naturally in the first Adam we are cut off from that wild stocke and are implanted into the second â—dam Christ Iesus 3. Lastly waters may be here taken for the word of God the water of the Sanctuary such as is drunke downe into the soule by the eare So againe Apollos is said to water 1. Cor. 3. 6. Againe water may here signifie the Spirit not as there is in water a power to wash and clense as sometimes it is taken but as moisture is an especially principall of life the word and Spirit being to a Christian for eternall life as moisture to a plant or palme So the sense of the point is Whosoever forsaketh the way of wickednesse and constantly delights in the word and meditates in it is like to a palme which a man transplanteth into a fertile soile hee shall bee nourished with those pure rivers of the Sanctuary hee shall be watered by the Spirit of grace Proofe Ier. 17â— 7. 8. and Rom. 11. 23. As for grounds we shall not need to insist on any Sufficient is it to name those which the Spirit himselfe hath mentioned the bountie and goodnesse of God Rom. 11.22 Apply this 1. for Instruction 1. As a tree transplanted or a sience grafted into a new stocke is altogether altered in the qualitie so whosoever is ordained to a blessed estate must bee and in due time is wholy changed and entred into a new condition much differing nay indeed quite contrary to the former This alteration is expressed in Scripture many wayes sometime we are commanded in plaine words to be changed or metamorphosed as Rom. 12. 2 even moulded or stamped and so to be fashionâ—d after the image of the Lord 2 Cor. 3. 18. So likewise that word which is used most commonly for repentance as Mark 1. 15. signifies a change of the mind that as repentance is the first evidence of our happinesse so it consisteth of a through alteration both of the inward and outward man Thus also by metaphors and many full similitudes it is frequently described by the Spirit The former estate of man is called darkenesse the new light so that as palpable as the change is from night to day and as contrary as darkenes is to light so is it here Now this darkenesse intends 1. A grosse ignorance of God and of his will which is the cause of all miserie For as to know God is the onely happinesse and nothing else worth the rejoycing it is eternall life so ignorance of God must of necessitie be miserie and death eternall Thus the Apostle describes this difference plainly The naturall man doth not cannot discerne the things of God as being spiritually discerned the spirituall man discerneth all things 2. Darkenesse is taken in the word for that sinfull filthinesse which abhorres the light and for all manner of hatefull and abominable iniquitie see Ioh. 3. 19. called therefore the workes of night and of darkenesse So againe the Spirit resembles this estate to a new man and a new creature Ephe. 4. 22. 23. 24. Colos. 3. 10. 2 Cor. 5. 17. Gal. 6. 15. Foâ— as when some excellent Artificer hath framed a statue of gold and silver and employing all his cunning hath made it goodly and beautifull to the eye if by any mishap if fall is broken and defaced he causeth it againe to passe through the fire and casting it into the former mould brings it out perfect and as or more faire then ever So when the Lord saw us whom he had formed after his owne image by our fall bruiâ—ed broken and altogether deformed he melts us againe and renews his glorious likenesse upon us so that now wee are not the same men or creatures which we were before But as that frame of the workeman when it is broken is the same for substance but in shape contrary so here the bodies and soules are the same in their essence but altogether contrary in qualitie So likewise this difference is resembled to life and death Colos. 2. 13. Ephe. 2. 1. 5. Now therefore as the same body when it is dead hath no sâ—nsâ— in it or motion belonging to life but rots stinks and is most loathsome so that men not onely stop their noses but shut their eyes and even tremble to behold it but being aliue was moveable sensible amiable and excâ—eding beautifull even to ravish the eye so that state of sinne that body of death from which we are changed if we could throughly looke into it is more foule and loathsome then any corporall pollution but that life of Christ more louely and ravishing then wee in this glimmering light can possibly conceiue and imagine But to passe by very many similitudes none is more frequent then this of grafting And as grafting is double either by implanting a base sience into a noble and generous stocke or letting a good and pleasant sience into a base and sower stocke so in this spirituall planting we shall find sometime the stocke to be Christ the true vine and naturall Olive sometime our cursed nature is compared to the body of tree and the word of God resembled to the graft as Iam. 1. 21. so then as a wild oliue grafted into a true is partaker of the sap and fruit of the good Oliue and is utterly changed and becomes of another nature and tast so when we are grafted into Christ wee receiue all spirituall influence from him whereby ws are fruitfull for without him we can doâ— nothing Iohn 15. 5. Likewise as when a good graft is let into a wild crab-stocke the sience so alters and sweetens that sower and harsh juice of the stocke that the fruit becomes altogether contrary to the former and is very pleasant so when the word is grafted into us it so changes our affections and all the inward man that we bring forrh cleane contrary to our corrupt natureâ— the pleasant fruit of righteousnesse There must bee therefore and certainely is a change in man before he can attaine any happinesse What it is may be gathered by that which hath beene spoken and specially from this comparison for when we transplant any tree wee doe it to this end that wee may enjoy better fruit of it as disliking that which is naturall to it To open it yet morefully the former similitudes excellently set it out unto our eyes As first that metaphor of light that by nature wee are even naturalls or mad men in respect of spirituall understanding hauing the eye of supernaturall reason in the knowledge of God quite put out and in the stead of that lightsome eye representing spiritualll things an hellish darke and
divelliâ—h eye full of lies succeeds it The losse of the former necessarily inferres ignorance of good the other presents to us evill in the forme and appearance of good As fooles by want of naturall wisedome know not the worth of things excellent and by a childish folly esteeme highly of vaine uselesse and unprofitable things or as mad men that haue no knowledge of their friends but esteeme them enemies and desperately in spight of all good counsell runne into any danger or mischiefe so senselesse man hating indeed God himselfe and all the meanes and offers of life willingly followes the Devill through sinne unto hell can discerne no goodnes in that which is truely good but seemes to see much content in vanitie and that which leads him to destruction In a word before our transplantation our fruits are described by the Spirit namely adulterie fornication uncleannesse lasciviousnesse Idolatry withcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revilings and such like after our implanting we may see the spirituall fruits set out in the same place love joy peace long suffering gentlenesse goodnesse faith meekenesse temperanee and such like see also 1 Cor. 6. 9. 10. 11. Necessary is this change seing we are all naturally accursed but without it there can be no passage from cursing to blessing from one contrary to another Againe God the Father hath decreed for the honour of the Sonne that all nations shall bee blessed in him and none saved but by his name that he shall bee the head of every creature Now then wee must of necessitie be cut off from the first Adam before we can be grafted into the second Adam and cannot be blessed in him till we be grafted into him 2. Whosoever forsakes his sinne and with delight meditates in the word of God day and night that word shall bee to him as water to a plant it shall continually nourish him in the life of grace and that gracious and holy Spirit shall as a River feede and sustaine him in this blessed life that he may continue and daily encrease in this spirituall fruitfulnesse This is here evidently aâ—firmed by the Psalmist often and strongly confirmed by other Scriptures and the examples of the Saints He that heareth me hath everlasting life He makes them to rest in green pastures and leads them by the still waters They shall bee as a watered garden and like a spring of water whose waters faile not And againe Their soule shall be as a watered garden Certainely that holy Spirit himselfe enters into us by his word Gal. 3. 2. Acts 10. 33.44 And even hence is it that the Spirit compareth the word so often to seed and food as the meanes whereby life growth and strength spirituall is given us Every severall creature hath his peculiar nourishment but this onely is the food which nourishes the new creature to life eternall True is it of the bodily much more of spirituall life that man liues not by bread onely but by every word that commeth out of the mouth of God Thus when the Thessalonians received the word not as mans but Gods it was effectuall and wrought mightily in them â— Thes. 2.13 Thus whensoever the Prophet â— found himselfe dull heartlesse and dead in performance of any dutie he had recourse to this word and found quickning grace Psal. 119. 50.93 And indeed as every creature hath his force and worke by Gods appointment and ordinance and not by any thing of it selfe and therefore worketh only to that end which he hath set out for it so this word is by him ordained to this purpose namely to giue and maintaine spirituall life and hence it powerfully worketh and misseth not this effect Manifest is it that in the word written the image of the essentiall word even of Christ is engraven and figured by the Spirit of God and evident that our soules are as waxe liable to any impression good or bad Now then when that blessed Spirit applieth this word to our hearts having before prepared and fitted them for it and often by delight and meditation renewes this impression hee will bring in us still continue and daily renew the same forme and image in our soules 3. Wheresoever this word hath made an effectuall entrance and brought in with it the spirit of grace that word and Spirit shall be not onely as water but as rivers of water Standing waters will soone be corrupt stinke and become unhealthfull and noysome to the body but running waters are ever sweete and wholesome Standing waters will dry up and faile but the Rivers fed with living Springs continue and endure even in heat and drought Such as forsaking this word follow their owne devices are like those who make pits and forsake the rivers their pits yeeld unwholesome and poysonous waters and soone are dryed up and faile but hee that cleaues to the word and Spirit working in it shall be certaine to finde health and continuall supply This comparison is used by the Spirit Ier. 2. 13. Obserue those words in the Prophet Ezek. 47. 8. 9. 11. There we shall perceiue that those running waters of the Sanctuary are very healthfull but when wretched men mingle them with their owne mire their owne muddie braines and inventions they shall be as salt pits not healed There is no doubt but these waters are the Apostolicall doctrines delivered by them first in preaching secondly in writing This is that wholesome doctrine so often commended to the Ministers of God 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13 Tit. 1.9 and 2. 1. So likewise it continues and stayes by us when this seed is sowen it abideth in us It shall not be taken from us Marke the covenant of God He puts his law into the hearts of the faithfull and writes it in their inward parts so that this law shall not be razed out nor the Covenant broken as the former but such a feare of his name there setled that they shall never depart from God Read Ier. 31. 33. and 32.40 It shall be as a living fountaine in the heart springing up to life eternall See Iohn 4. 14. and 7. 38. 39. The word of God is an immortall seed and abides for ever not as earthly seed which when it is sowen and is fruitfull dyeth and emptieth it selfe to fill up the eare but this still continues and is a living roote ever sending forth the fruits of spirituall life Men perish the best of men faileâ— The very Prophets which are vessels bringing this word are as speakes the Apostle earthen vessels and are broken but the word which they bring surviues them and thousand generations after them Read Zach. 1.5.6 To shut up this point for continuance both of the word and Spirit we haue that faithfull promise made to our head As for me this is my covenant with them saith the Lord My spirit which is upon thee and my words which
I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
for motiues consider the diâ—ference betwixt these conditions and estates of men excellently resembled in those two types those two Countries so contrary AEgypt and Canaan Read it set out to thee Deut. 11. 10.11 12. 2. Consider the disposition of every creature No man will refuse to flit from a dwelling in which he sees and findes many discommodities to a place wher he shall enjoy an happy estate and liue in health and plentie If thou desirest to know the meanes it is by receiving the word grafted with meekenesse Iam. 1.21 Now this meeknesse is that Christian vertue which proceeding from humilitie and being opposite to frowardnesse and stubbornnesse of heart bends and bowes our soules in all gentlenesse to the yoake of Christ as acknowledging him the just Commaunder our selues his subjects and servants Proposition 2. The second proposition in this verse drawne from the properties is Hee that delights and meditates in the word of God day night is like to a tree that bringeth forth fruit in season whose leafe shall never fade In which are two especiall things making up and accomplishing the happinesse of the faithfull soule which seekes the Lord in his word 1. The effects and fruits following this planting and watering 2. The perseverance or continuance in this estate The effects are two 1. in this life the fruit of grace 2. in the other the fruitioÌ„ of glory For I take it as certaine that the Spirit here intendeth both as well because glory is the especiall part of our blessednesse here described as also because this bringing forth fruit in season will rather agree to that perfect fruit which we receiue in glory then the other No sooner is the tree transplanted but fruit instantly followes but the perfection and full ripenesse of it is not here gathered but hereafter in heaven Some here resemble faith to the leafe but that being the speciall fruit of grace cannot fitly be thus compared The purpose of the Spirit without all question by the never-fading leafe is to expresse the ever-flourishing estate and life of the godly It is not therefore necessary to descend to any particular and in this similitude to liken any one thing in the faithfull to this leafe but sufficient that as the tree whose leafe is ever green continually flourisheth and even in the midst of winter liues and prospers so the godly in the most troublesome stormes of all tryall and tentation shall pâ—rsevere in this spirituall life and even then shall sucke that heavenly sap from Christ and openly flourish in an holy profession Now I see not any difficultie in these words but onely it may seeme doubtfull in what sense these fâ—uits of grace and glory are said to bee produced in season For that of glory the season is only knowne to God who hath put the times and seasons in his owne power and brings forth this fruit in some sooner in some later as seemes best to his owne wisedome onely this may bee observed that as the Palmâ— ripens his fruit not suddainely but is three yeeres longer then any tree concocting and mellowing it before it come to full maturitie so it pleaseth the Lord not instantly to ripen this fruit of his Spirit and perfect us in compleat holinesse but often by a slow progresse and no hasty growth brings us to that supreame happines and full perfection For that other fruit namely of grace ordinarily it is interpreted as opposed too those to hasty fruits which suddainely ripening and before due time are of no use but sowre and unsauorie of which we use to say in the proverbe soone ripe soone rotten Leaving to every one his owne sense so farre as it is not repugnaâ—t to the rule of faith I doe not willingly consent to this interpretation First because I cannot easily beleeue that any spirituall fruit can either spring grow or ripen too soone and am perswaded that it is the proverbe of Satan hatched in hell A young Saint an old Divell Secondly because even that caâ—kasse of faith which is in hypocrites who are the stony ground is but a blade no fruit a blade without a roote as is evident in the parable I would rather â—nderstand it as thus intended As there are many fruits of the Spirit so are they not all producâ—d at one time some presently shew themselues but other some spring not till a long time after onely the seed and roote of them is in the heart but the fruit appeares not and yet in due time the fruit shall follow The sense then is this He that delights and meditates in the word shall not onely fructisie in grace and attaine in good time every good gift of the Spirit but shall certainly in Gods season grow to a further degree of ripenesse and at length to a full maturitie and glorious holinesse and this fruitfull and glorioâ—s estate shall not decay the fruit of grace shall not utterly perish but shall surely end in endlesse and perfect glory See for proofe Ierem. 17. 8. Thus when the word is rightly heard fruit followes Luke 8. 15. no lesse fruit springs from this seede then life yea everlasting life Iohn 4. 24. The grounds or reasons may be 1. The grace of God in electing you haue not chosen mee but I haue chosen you and ordained that you should bring forth fruit and your fruit shall remaine 2. The blessed Spirit working in it Gal. 5.22 3. The nature of the word which God hath made to be as seed now every seed hath a vertue and force to produce the like 4. The materiall and maine cause is the roote that beareth us even Christ Rom. 11. 18. see Iohn 15.4.5 Looke then as the tree such is the branch thus the Lord Iesus being full of grace which was delt unto him not by measure Iohn 3. 34. distributes to every one which is grafted into him that measure which is requisite for that part which he holds in his body Iohn 1. 16. Ephe. 4. 16. And seeing himselfe being risen from the dead dieth no more Rom. 6. 9. he giues this never-fading life to those who are his members Iohn 6. 37. 56. 57. 58. Learne then here for instruction that it is altogether impossible that soule should be barren in spirituall fruit which delights and meditates in the word of God Now as in earthly so in these heavenly fruits there are many kindes and every kind diversified into other The chiefe of the spirituall are godlinesse righteousnes and sobrieâ—ie In godlinesse sundry and divers particulars some which we receiue and returne not some which we both receiue and returne Of the first sort the chiefe is peace a fruit wonderfully pleasant I haue read of some fruits which haue so affected the tast that the whole body hath instantly felt a sudden alteration and even shook and shuddered with the delight it received Sure I am no fruit in earthly Paradise could compare with this peace Oh when an
afflicted soule which hath beene long schorched with that hellish flame the sense of Gods wrath for sinne drinkes downe this peace in a full draught of that bloud which is drinke indeed it is impossible for any man to utter nay to conceiue the content it enjoyes but onely those who by experience haue felt it How sweetly doe they rest as new borne babes in a delightfull cradle of heavenly ease and tranquillitie leaning themselues as the beloved Disciple on the bosome of Christ while glorious Angels sing about them Peace on earth good will toward men Another of those fruits is joy springing from the former nothing inferiour nay aboue the other It is unspeakable and glorious It remoues all sense of corporall evill changes scourges rackings and all manner of torment so that as things very tart bitter by being boyled in sugar become very sweete and delightfull so all these grievances seasoned by this over-ruling joy are wholy altered and the most extreame pangs are turned into ease and pleasure Oh how the soule by it is delighted ravished and even here on earth transported for a time into a third heaven In the second kind are knowledge loue feare of God faith and delight in him with many other In righteousnesse brotherly loue patience gentlenesse goodnesse and many such like comming from the same stocke In sobrietie temperance in meats and drinkes modestie in apparell and moderation in all bodily comforts and refreshings Now in none of these is that soule barreÌ„ which effectually converseth with the word of God For the grace of God which bringeth salvation teacheth us to deny ungodlines and worldly lusts and that we should liue godlily righteousty soberly in this present world Let us descend to the particulars 1. Peace is brought home to us by the word preached Ephe. 2. 17. 2 Cor. 5. 19. so likewise joy instantly followes the word and accompanies it and enters with it into Cities Families and the hearts of people see Acts 8. 8. 39. and 16. 34. Iohn 15. 11. So also for the knowledge oâ— God it comes onely from the word and our exercising our selues in it hence called the word of knowledge Thus the Scripture of the Prophets made knowne the misterie of Christ but much more cleerely the preaching of the Gospell Rom. 16. 25. 26. see Iohn 17. 6. 7. 8. Thus meditation in the word teacheth us the feare of the Lord Deut. 17. 19. and 31. 12. 13. So to loue the Lord is the maine lesson which is continually pressed upon us by the word and which enters with it where it is effectually received see Iohn 15. 10. so Faith comes by hearing and hearing by the word And when we delight in the Sabboth wee come to delight in God Esay 58. 13. 14. Thus brotherly loue and all the fruits proceeding from it come by the word 1 Thes. 4.9 Thus likewise that sobrietie and temperance in the use of the creature is taught us by that word and he that is taught as the truth is in Iesus cannot liue wantonly Ephe. 4. 19. 20. 21. So when the Gospell had a right passage in the Colossians it was fruitfull among them and all that heard it see Colos. 1. 6. He that heareth and understandeth the word will be fruitfull Mat. 13. 23. Sure it is that every naturall cause will bring forth his ordinary effect if it be not over-ruled by some higher power or hindered in working by some defect in it selfe or want of some helpe necessary to concurre with it Now then this seed of Gods word being his power to salvation and used by his Spirit not onely as seed but as water nay as fire also to caâ—l forth â—he vertue of that which is sowen being assisted by such an Husbandman who both knows how to use it and can resist all impediments cannot but yeeld that fruit which hee intends and appoints Esay 55. 10. 11. Iohn 15. 1. 2. Theâ—e is no study but will to a man very dull if he employ his time much in it bring some profit certaine therefore it is that the heart which with delight and continuall meditation doth exercise himselfe in that word which God hath given to bee his wisedome to traine us up in the right knowledge of God and in the practice of a Christian life will bring us though in nature dull of hearing and very fooles in understanding to some good measure of knowledge and by continuall use increase that wisdome which it hath begun to worke in us Psal. 19. 7. and 119.98 99. 2. In that the spirituall fruit is compared to the fruit of the Palme let us especially learne in this similitude that as the fruit of that tree is some yeares before it come to perfection and is much longer ripening then any other so the fruit of the Spirit doth not presently attaine to maturitie but very often incrâ—aseth very slowly and is long before it come to that full growth and perfection to which it is ordained in which respect the Kingdome of God is compared to a graine oâ— mustard seed the least of seeds and the greatest of herbes the beginnings of it are but weake and yet by little and unsensible degrees it growes to wonderfull strength even in this life see also that parable Mark .4 26. 27. 28. Surely the Husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receiue the former and latter raine well therefore may we waite upon our God expect his leasure with patience for the fruit of heaven The Apostles had faith to forsake all and follow Christ yet when they had long followed him and had seene his glory in so many miracles so powerfull preaching nay even simple in it owne shape and much excellence upon the mount they had but little faith when we heare the Prophet David after so long study in the law still call for knowledge and opening his eyes Psal. 119.18.27 when we see the Apostle professe that he had not attained but followes hard this truth is manifestly cleered unto us Let none marveil at this for we see the like in all creatures As any is more excellent then other and longer lived so is he more slow in growing and attaining his perfection Those beasts which liue but a shorter time sooner come to ripenesse but as man is farre beyond them so is hee more slow of growth and even in man we may obserue that in the beginning when they lived eight or nine hundred yeares they slowly attained to ripenes and full age and were commonly an hundred or sixtie yeares before they had any childreÌ„ Gen. 5. Seing therfore this new creature is far the most excellent of long life even for ever and ever we cannot wonder if it come on in some very slowly Again as any creature receiveth digesteth more or lesse sustenance so is it more or lesse speedy in growth now the word of
then before why dost thou call him and miscallest him not a miserable man who by base sparing treasures up abundance of earthly riches Oh that wee would open our eyes Are not our hearts held with strong witcherie while wee thus dote The Apostle affirmes them bewitched who forsake the Gospell to follow the Law But is not he farre deeper in this errour who forsakes God for Mammon Christ for the world and in the meane time profeâ—seth himselfe a Christian The Ethike and Ethnike Philosopher fitly describes the nature of these things when he compares them to instruments and tooles of an Artificer which if they are too little are of no use if too big are a burthen Certainly it is not in vaine that the Wiseman prayeth as well against riches as povertie for he plainly discerned that without sanctifying grace povertie doth not more easily driue to unlawfull courses to impatience and stealing then doe riches to pride presumption and securitie Even Heathens taught onely in the schoole of nature shall condemne Christians for I never heard of a learned Heathen no not the Epicure who shamed not to place his happinesse in things meere earthly But some will say God forbid that we should seate our happinesse on earth or any thing on earth nay wee know well that there is no happines but in heaven with Christ for our life is hid with Christ in God Now if our actions did answer our words all were well But if this were true how is it that all our cares and endeavours with so full a streame empty themselues into this world and so little of our labour or rather none at all runnes this way If Christ be our life why is not our heart with him to loue him desire him and long for him how is it possible we should be coldly affected to those meanes which bring us to him and knit our soules in union with him men will ride run through ill wayes weather to Faires and Markets wher they haue any hope though no assurance to meete with a good bargaine but is there in them any such earnestnesse in matters concerning their eternall life God hath appointed his Sabboths as Faires and Market-dayes and proclaimes them Hoe every one come and buy you that haue no silver c. here is assurance of spirituall profit but men will not steppe out of doores to it Are they not then lying children open dissemblers with God and men when they will be called Christians professe their life is with Christ and that here as all the Saints they are but strangers and sojourners Know assuredly that hee which is indeed a member of Christ thirsts longs for him with great vehemence and therefore longs for his Ordinances and is even faint for them And as the faithfull desire him so doe they waite and seeke for him in his wayes Remember then that neither this estimation nor pursuit of temporall things which wee see ordinarily in the world can stand with a Christian profession 2. Sharpely must that wilfull and miserable blindnesse of carnall men be rebuked who neither discerne any beautie in holinesse nor any filthinesse in sinne How wretched is their estate who haue faire bodily eyes able and quicke to perceiue and with delight to view a corporall beautie with loathing to avoid bodily deformities but are blind in spirit and take no pleasure to behold the louely image of God in holinesse neither learne to abhorre the pollution of soule and body whereby sinne deformes and defaces them Surely as the person of our Saviour so much more that image of his in holinesse findes no favour in a carnall eye they see no forme in it why it should bee desired As Amnon thou canst view the flower of grasse fleshly beautie and admire it it ravisheth thy eye enflameth thy heart thou canst sue wooe pine for it but that beautie of heaven in the face of Christ more bright then the Sunne darting the beames of it into a gracious heart and thence reflected and brightly shining in holy actions we regard not A wry mouth a squint eye a splay foot a blacke and sootie skinne we abhorre but the distortion of sinne a filthy tongue an envious eye an evill affection and the very image of Satan in hellish darkenesse never troubles us Whence is this God hath not given us an eye see unto to this day Oh if a gracious heart is ravished with the beautie of those feete which bring the Gospell what kinde of heart hast thou which is not moved with the very face of Christ shining in his owne holy example and in the practise of his Saints If the faithfull complaine of pollution not onely in themselues but in their righteousnesse Wee haue all beene as an uncleane thing and all our righteousnesse as filthy clouts where are thine eyes wâ—o canst see no filthinesse in thy heart and practice over-growne with all wickednesse no nor in thy sinne and rebellion But if this want of heavenly light be fearefull what then is hellish darkenesse and eye of the Devill whereby men see such louelinesse in sinne and esteeme nothing so pleasant and amiable as an uncontrouled course in lusts verily they are night-birds that can discerne no light but in darkenesse The bodily eye abhorres the Devill in any shape should he appeare as an Angell of light if he were knowne but the soules of men delightâ— in all his uglines for let him dresse himselfe in sinne which is his onely deformitie he is most welcome and â—it for their companie If Satan offers himselfe to a drunkard in his pots he goes downe merrily If he appeares to a covetous person in the shape of gaine nothing more welcome If he lookes on a wanton in a louely eye how amiable is he nay let him come in his owne shape to a malicious man cluttered in blood as a murtherer from the beginning and shewes himselfe in his owne colours which is the very shape of the Devill he is entertained greedily Certainely even witches themselues seeme better then these who desire not the companie of Satan but in the shape of their familiars but these men like him in his most natiue and uglie forme Surely as in povertie nakednesse and such like evills madnesse whereby men haue no sense of them is rather an addition then a remedie so when we are spiritually poore and naked it is a great weight added to our miserie that we are altogether blind and discerne neither any filthinesse in our estate nor goodnesse in the contrary Oh therefore if thou esteemest it as a joyfull and happy condition that without checke thou canst delight in drunken fellowship if thou canst blesse thy selfe in thy unlawfull courses and despising in thy heart as thou countest it the miserable condition of those who calling him Father that without respect of persons judgeth according to every mans worke passe their time here in feare 1 Pet. 1. 17. applaudest
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
me I will bring in life to thy soule Heare and thou shalt liue I will bring in all blessings blessed are they that heare mee but if thou sinnest against mee thou hatest thine owne soule and all that forsake mee loue death Let us seat our soules by these waters of life bee not foolish consider that the wisedome of God calleth thee as fast to this dutie as thine owne flesh from it shew now thy selfe to be a Christian in following Christ and his advice Search the Scriptures in them you thinke you haue eternall life if thou deniest not all the world and thine owne selfe to follow Christ thou art none of his If thou art therefore the servant of God as his servants cleaue to his word Psal. 119. 31. choose it as thine inheritance Psal. 119. 111. Remember for motiues to provoke thee to this duty 1. The practise of all wise men who if they may choose their dwelling will looke first to health and with it if it may bee profit and pleasure This affords thee all and hence is it that never any forsooke it who were once throughly seated by it 2. The infinite commodities which wee shall reape from thence and many inconveniences following upon the rejecting of it before mentioned And remember how steadie a comfort it will bee to thy soule as at all times so especially in the evill day when thou canst say with that holy Patient I haue not departed from the commandement of his lips haue esteemed the words of his mouth more then my appointed food And as the Prophet Remember and visite mee for thy words were found by mee and I did eate them and thy word was to mee the joy and rejoycing of my heart Proposition 3. 3. The Prophet affirmes that an ungodly man is not like a tree fruitfull in her season and ever flourishing The words haue beene sufficiently opened before we must remember that by fruit here is not onely meant the increase of grace in this life but of glory also in the life to come And indeed even these of grace differ from those of glory rather in measure then in kind the first being yet in growth and unâ—ipe the other perfect and mature surely the highest pitch of mans happinesse even in glory consists in his perfect conformity to the image of God by seeing him as he is some other complements are added but this is the substance and this estate of grace is but a contiâ—uall reforming and transforming more and more to this image by beholding him in that mirrour of his word So the seâ—se is The Prophet affirmes that the ungodly man never attaines either any true saving grace of Gods sanctifying Spirit in this life or that perfection of glory in the life to come but whatsoever hee seeâ—es to haue falls and perishes The proofe is here sufficiently cleered and may bee further confirmed concerning grace thus in duties to God they haue no feare of God but are full of Atheisme and contempt of God for righteousnesse see Psal. 10. 7. 8. 9. for glorie see Psal. 9. 17. how farre from flourishing and continuing in it read Psal. 37. 35. 36. Grounds are here as before partly that knowledge which he had gotten in the Sanctuarie partly loue desiring to turne men from death and destruction to life and salvation the first gaue him power to discerne the second will to speake this truth 1. It is altogether impossible that ungodly or wicked persons such as follow evill counsels stand in the way of sinners sit with scorners neglect the word and meditation in it should be â—ruitfull in grace those saving and sanctifying gifts of Gods Spirit This truth as it is evidently affirmed by the Prophet so hath it a cloud of witnesses to ratifie and confirme it Let favour bee shewed to the wicked he will not learne righteousnesse in the land of uprightnesse hee will deale unjustly and will not behold the majestie of the Lord. Can the AEthyopian change his skinne or the Leopard his spots then may you also doe good which are accustomed to evill They are dead in sinnes cannot perceiue cannot repent cannot beleeue Therefore the Lord compares them to such grounds as either betray resist or choake the seed Reasons further to assure this point are many and evident For 1. These graces doe not nâ—y cannot spring from nature but are planted by Gods Spirit and called his fruits Gal. 5. 22. Now not the Spirit of God but the Spirit of rebellion worketh in the disobedient that Prince of the ayre Ephe. 2. 2. And certainely as the sower first with the plough cuts up the weedes by the roote before he casteth in any good seed into the land so this great Husband man mortifies in us these earthly members before he creates the new man he therefore that continues still in his wickednesse cannot haue this fruit of the Spirit Secondly True saving grace as it is planted so is it nourished by the word of God It is a right hearing of the word and receiving it with obedience which makes us fruitfull Colos. 1. 5. 6. Faith comes by hearing The word sanctifies Ioh. 17. 17. and indeed is the very seed of those fruits Luke 8. 11. Now then as since the curse which the Lord layed on the earth we find by experience that our grounds without tillage and seed bring forth no other fruit but weedes and nettles briars thornes and thistles so even reason will teach us that since the curse hath devoured our Fathers we cannot without this spirituall tillage and seed of Gods word be fruitfull in this harvest for God hath appointed seed for every fruit and although he can yet will not worke without it where he giues it now we know that wicked persons haue no loue to this truth hate it reject it and will not yeelde their strength unto it Thirdly The heart of a wicked man so farre forth as it is wicked is incapeable of these fruits of holinâ—sse for whereas all these graces consist in subjection and conformitie to the law of God our flesh cannot bee subject to this Law Rom. 8.7 It is with our barren nature as with some hungry soiles they must be mended nay new moulded before they can be fruitfull that salt of the Sanctuarie must be cast into us as into the waters of Iericho before we can be healed Looke as that water received into the suspected wife if shee were defiled entered into her bowels and rotted her if innocent hurt her not but made her fruitfull Numb 5. 27. 28. so this water which we drinke in the house of God when wee receiue it into a polluted soule workes to our destruction but when we cleered by our high Priest and by him justified receiue it with a pure affection it fills us with the blessed fruit of all holinesse Fourthly Wheresoever is this spirituall life of holines it
are well formed others deformed he is not said to bee of a comely body so this lesser prosperitie without the other is nothing Prospâ—ritie therefore espâ—cially consists in the welfare of the spirit when it is in Christ who is the life and salvation of the soule then it prospers when â—t groweth in grace when it encreaseth in spirituall riches then that peâ—son prospers but indeed a man who hath Christ wants nothing for he is all in all but hee that is not in Christ is in want of al things everything being but a snare to him see Psal. 69. 22. Ioseph indeed was a prosperous or luckie man because first his soule was knit to God aâ—d so God blessed him in other things Surely he that enjoyeth Christ all other things make up his prosperitie even povertie and any evill of this life 1. Here is rebuked that folly of men who desiring to prosper yet wilfully take the way which leads to destruction and turne out of that path in which God hath promised to giue them what they seeke see Esay 30.15.16 The inâ—inite examples in the word and experience by which we cannot but see how miserable the estate of wicked men is nothing moues them never opens their eyes to the light of the word or their owne reason onely led like beasts by their blind sense as they esteeme him happy who hath the world at will so they account him miserable who is at any time streitned in temporall blessings This is with them the onely blessednesse that they may doe and haue what they list this the onely miserie that they want their will and cannot haue to satisfie their lusts Thus they doe not onely condemne the generation of the just and the children of God but the onely begotten sonne as miserable and â—xalt the wicked and such as contemne God yea most foolishly beguile and betray their owne soules into thâ— hand of the world to which they haue wholy given up themselues Certainely this is the disposition of carnall men falsely called Christians that never thinking of the providence of God supplying every creature they are carried downe in the violent streame of worldly lusts and plunging their soules in the cares of it make it all their study spend all their time and consume their life to provide and lay up for themselues and others that belong unto them As for the other life they dream it comes of it selfe without seeking and that it will meete or overtake them at the end And building upon an imaginaâ—ie mercie of God such as they conceit not such as God hath expressed in his word thinke they cannot misse of immortalitie and glory specially if they doe not liue in open grosse and palpable sinnes 2. That pride of men preferring their owne wits before Gods wisedome must be reproved Looke to all kinds of people wee shall soone perceiue this Atheisme in contempt of Gods counsell and wisâ—dome to be spread over all sorts as Statesmen who frame their policies according to the rule of that wretched Machiavell and count it a silly thing to take their direction from God in his word or from the practice rules or axioms of state delivered there in the examples of David Salomon c. to whose counsels if we should compare the policies of this age they will easily appeare especially in the successe to bee but apish toyes and even ridiculous shadowes of policie Who could thinke it possible that men professing Christianitie should refuse to take advice from Christ in his woâ—d and should follow the practice and rules of Master Nic. Machiavell If wee looke to Schollers even those who haue given up their names to Christ in the Ministerie how many shall we see drowned in humane learning But howsoever no man will dâ—ny that helpes of the tongues art and such studies may be and are in their measure very profitable and needfull yet that these should take up not onely the greatest time in the studie but all the pulpit is so absurd in reason but especially such a paradoxe in divinitie and aboue all such a dishonour to the Spirit that certainely it discovers much Atheisme and contempt of Gods wisedome For even among us to reserue their place for the Papists the infinite and ambitious allegations of Fathers Schoole-men Rabbies Poets and all manner of humane testimonies and especially with all this the rare and thinne citation of the word shewes at the best much foolish ostentation and little desire of setting up the crosse of Christ in the hearts of the hearers certainely hee is blind and hath little experience who hath not observed that studies of Divines entred upon Schoole-men especially and other humane though Ecclesiasticall Authors but without any constant meditation in the word and a ground taken from thence hath beene the Mother and Nurse of so much errour Poperie Arminianisme and such sects Thus is it with the meaner sciences Every Tradesman hath his mysteries so contrary to the mysterie of godlinesse that every one may see there is a generall departure from God and his wisedome and everie idle braine preferres his owne wit as a better helpe to prosper then the rule of God This folly is the more sottish because none of them dare deny but that God is more wise then man that his providence is over all to reward every man according to his workes 3. Oh! that men would therefore be perswaded to decline those by-paths in which seeking prosperitie they are sure to misse it and indeed so seeking eschew and flie that which they seeke and to search for it in those wayes where it will infallibly meete them Art thou a Statist and standest before Kings advise with that great King prefer not Machiavel before Salomon nor the infamous practises of profane and miserable Borgiâ— beforâ— the prosperous and succeeding counsels of blessed David Arâ— thou a Scholler and aymest at the Ministerie enter thy studies in the word and learne to bee acquainted with the Scriptures from a child so shalt thou prosper in divine knowledge and follow rather Paul the scholer of Christ then the schoole of Antichrist Bee not such a foole as to lay the grounds of divine knowledge in humane Authours Art thou a Tradesman whatsoever thou art know that fleshly wisedome is enmitie to God that frauds lies and worldly practises shall not prosper assure thy selfe that gathering treasures by a deceitfull tongue or any other evill meanes is vanitie tossed to and fro by them that seeke death Arme thy selfe against worldly and fleshly wisedome by a serious and frequent meditation 1. of Gods promise Seeke first the kingdome of God and his righteousnesse and all these things shall bee added unto you Godlinesse is profitable unto all things having the promise of the life that now is and that is to come 2. Remember the infinite wisedome and providence of God who cannot but compasse his ends 3. The actiue power of the Almightie who doth
senselesse in that life of holinesse in which he was formed at first and conformed to God 2. No circumstantiall accident or qualitie but such as are inherent can debase or vilifie any substance Gold were it covered all over with durt not the lesse precious but any mixture of baser mettall makes it of lesse worth Thus neither povertie contempt of men weaknes of body are any iust causes of despising in all which estates we reade of heathens honourable in the eyes of their coaevals and many Christians glorious in the eyes of God and men But sinne being once rooted in man is such an inherent qualitie as eats out of him whatsoever is perfectly good as holines perverting the best natures to most evill It strips the body of that glory and maiesticall beautie in which it was framed and covers it with shamfull nakednes It robs the soule of all those glorious endowments with which it was gorgeously apparelled by the Creatour and brings upon it a most miserable povertie and loathsome deformitie Certainely as wilfull rebellion against an earthly Prince taints the blood and abases the whole stocke making them of noble vile of rich poore so that they instantly lose all civill priviledge and preferment so the treason and rebellion against the King of heaven by sinne casteth man downe from that height of dignitie which he enioyed in his service and onely by his favour to the lowest and basest degree of all the creatures Howsoever wicked men may flourish in the eyes of carnall persons and even reigne upon â—arth in an outward false prosperitie howsoever they are so mingled in the church that they cannot many times be discerned by man yet the judgments of God will surely finde and single them out and bring them in due time to utter confusion This is here somewhat darkly in a comparison but very strongly confirmed when they are resmbled to chaffe before the wind for as the dust of chaffâ— lies safely with the good graine while it is not movâ—d and stirred but whâ—n it is fanned or the winde let in it presently is scattered and peâ—isheth so the wicked in the day of peace till the Lord ariseâ—h to judgment lie secure and seeme to prosper but when the Lord takes his fanne into his hand and purgeth his floore how suddenly are they consumed Read Ier. 30. 23. 24. Amos 9. 9. 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92â—6 7 and 140. 11. Looke as dogges pursuing an Hare or Deere follow incessantly and though they flie from one starting hole to another yet never giue over till they take and destroy them so shall the judgements of God pursue the wicked though they seeme to escape some evils yet shall they certainely bee followed till they are utterly consumed Thus when Ahab had sold himselfâ— to doe wickedly first a long drouth and famine findes him out starts and pursues him when he had escaped that the sword followes him when there through the mercie and long suffering of God calling to repentance hee had gotten the better and now by wicked policie had setled his kingdome and made way to his tyrannie in the bloud of Naboth the fearefull threatnings of God overtake him and fill his soule with fright and horrour when hee now through a fained repentance had winded out of that miserie yet the vengeance of God so closely hunted him that in spight of all warnings he falls by the sword of the Syrians the dogges licke up his bloud and eate up all his familie Thus Iehoram sonne of Iehosaphat 2 Chron. 21. being a wicked King is first put up by the Edomites then hunted by the Arabians lost his goods his sonnes his wiues lastly a sore and tedious disease overtakes him and at length pulls out his very guts with grievous torments and the reason a most necessary and infallible cause of this effect is that justice and office of God being Iudge of all the world 2. Take hence a sure tryall of thy estate Thou art borne under the Covenant and in the Church but know the chaffe springs and ripens with the graine thou art a member of the visible Church the chaffe is brought in with the corne thou enjoyest the meanes of eternall life the word Sacraments rods in afflictions but the chaffe and wheat are beaten and sifted together But therefore passing by such common workes which agree as well to the reprobate as to the godly examine and try how these ordinary meanes worke upon thee and what effect thou seest proceed from them The flaile beats out the corne and the fanne purifies it if then thou art one of those whom that great Husband-man will gather into his Granaries the word of God shall separate thee from the heap of worldly men and it together with the fatherly chastisements of God shall continually purge and clense thy heart from the sinfull drosse which is in it If then thou findest the word and these rods thus to worke on thee thou art safe Dost thou then every day see more cause of dislike in thy selfe in thy wayes learnest to abhorre thy selfe denie thy self judge thy selfe Do those chastisements of God weane thy heart from the vanities of this life and the flatteries of this world so that thou accountest all things dung in comparison of the knowledge of Christ his death and resurrection working in thee the death of sinne and life of grace These are good signes of life and health when the wind blowes dost thou not fliâ— out of the floore and embracest the world Looke to thy selfe and bee not deceived with thâ—se ordinarie notes common to good and bad 1. Those are here cenâ—ured that choose rather to bee the dust of chaffe then the corne and will not bee perswaded to come out of that cursed condition How many are there who flatter themselues in their wayes untill their abominable wickednesse be found out by the judgements of God They giue up their hearts to the world follow the sinfull profits and pleasures of it and will not be perswaded to delight in the word of God or the good way pointed out by that word as long as they feele not the curse and alas how should they feele being past all feeling they despise the threatnings of God and lie downe in their mire which not onely fills them with filth and prepares them to endlesse miserie but defiles the land and brings a curse upon all that are neere them 2. Those that cannot bee intreated to separate themselues from such companie wher not only it is impossible to receiue any profit or good but where they shall surely smart with them When they heare the warning of Gods Spirit Depart from the foolish man when thou perceivest not in him the lippes of knowledge they are deafe and stop their eares Thus wee see many ignorant soules continue in Babylon till they partake of her plagues and bring an old house as we say and they felt upon their heads And many simple people
alone Church and Spouse of Christ True it is that as the body of that Antichristian Synagogue is covered with sheepes clothing so the head hath put on the front of the Lambe Rev. 13.11 but indeed the body when it is stript easily discovers it selfe to be the beast and the head when it speakes in the doctrine proclaimes the Dragon You shall know these false Prophets which come in sheepes clothing by their fruits that is by their teaching which is the proper fruit of a Teacher They teach perverse things saith the Apostle Acts 20. 30â— to draw Disciples not after Christ but after themselues How by their traditions and vaine inventions they haue made the word of God of no effect may appeare by these few points of their religion But first let us remember that Pietie consisteth either in inward or outward duties to God the one being as the soule the other as the body of religion Of the first those are principall knowledge loue feare of God faith in him and his word Of the second Prayer hearing the word administration of the holy mysteries and right observation of the Sabboth Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship may very briefly appeare to them who will duely consider it For knowledge they deliver that hellish proposition Ignorance is the mother of devotion to which their other doctrines and practise are squared labouring to hold the mindes of their people in grosse darkenesse and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures but affirming that he is a friend to heretikes who maintaines an ordinary reading of Scripture nay that it is pernicious and impious For loue they haue utterly broken the bond of spirituall marriage First by that Saint-adoration deifying holy men and allowing them Altars prayers c. Secondly also by their digressing and wilfull departing from the word and Ordinances of Christ which is a manifest breach of loue Ioh. 14. 24. For the feare of God the very bond of our Covenant Ier. 32. 40. first they haue made it in vaine by the traditions of men Esay 29. 13. Secondly in place of that filiall feare knitting our soules to him in reverend loue they plant an hellish feare of God in the hearts of their people to be afraid to approach unto him by prayer as being a great King and a rigide observer of all that is amisse For faith they haue wholy unsinued it not onely in teaching faith and prayer of faith to creatures as a right object of both but delivering no other faith then that which is common to many reprobates and Devils For that second kinde their invocation of Saints asking of them whatsover a creature should aske of God the neglect and contempt of the word setting up against it the false light of their traditions perverting the Sacraments despising the Sabboth a sinne so notorious among them and maintained make evident what religion they professe and whence they had it But especially obserue their rejecting of Christ in all his oâ—fices as King as Priest and Prophet allowing him indeed the names but detâ—acting in effect the power and exercise of these dignitiâ—s from him For first whereas the Lord God hath given us onely Christ to be his King over us the head Monarch of his Church Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. and absolutely interdicted all â—itles and exercise of Lordly authoritie to his very Apostles they doe not onely ascribe full power to the Pope over the universall Church on earth nay under the earth also namely that which they dreame to be in a purgatorie yea even of that which is in heaven for they take upon them to commaund Angels but also call him openly and justifie those titles the head the Monarch and Spouse of the whole Church Nay saith Bellarmine Hee is the supreame head to giue outward influence of doctrine faith and Sacraments Secondly for the Priesthood of Christ they abase that perfect sacrifice and whereas the Scripture so highly prefers it before the Leviticall they as low depresse it by the same argumentâ— namely the frequent and indeed infinite repeatings of it and to supply it they adde their owne satisfactions and merits whereby they remoue temporall punishments and haue invented a new sacrifice of Christ unbloodie and a new priesthood of Masmongers Thirdly whereas Christ is our onely Prophet or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine they haue so tied the eare of the Church to the tongue of the Pope that they do not only ascribe unto him an uâ—erring power in teaching but most brasenly affirme that if the Pope should erre in commanding vices or forbidding vertues the Church were bound to beleeue that vice were good and vertue naught So is their practice for whereas God pronounceth surfeting and druâ—kennesse to be sinnes excluding from life they affirme that eating of flesh in Lent though in all sobrietie is a greater sinne then it the breach of the Popes more heinous rebellionâ— then the breach of Gods commandement Thus to burne in lust is a filthy and hatefull sinne in the sight of God they teach that marriage in a votarie is greater so that when God commaunds they which cannot containe let them â—arrie this command of God in their votaries they call and maintaine a sinne a very great sinne so to liue in burnings in a votaâ—ie which is a foule sinne in Gods account is not onely with them an holy estate but full of merit and superâ—rogation Thus their doctrines the fâ—uit of false Teachers discover them so that those blind ones from whom the God of this world hath concealed the â—ight of the Gospell excepted every one sees through their grosse hypocrisie Certaine is it that all those doctrines wherein they differ from us haue neither suâ—ficient ground from the scriptures but are devises and traditions of men nor haue any aime to the glory of God but wholy tend to the advancing of the Pope and enriching his Treasurie and Clergie Heere that blockishnes of people some hellishly ignorant some obstinately wilfull is to bee rebuked who though they liue in open and confessed sinnes and rebelliously maintaine themselues in that course neyther reforming nor purposing to reforme themselues nay hating and scorning the name of reformation so desperately impure that they laugh out the name of puritie yet still suppose themselues members of Christ and such as shall stand in the Congregation of the iust There are many who imagine themselues free from those grosse and apparent sinnes of the time or at least from that measure which they see or suppose to see in others and consider themselues in the fâ—attering glasse of their owne partiall opinions as being no common drunkards swearers whoremasters theeues oppressours nay keeping their Church well living honestly among their neighbours and by them esteemed
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
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
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.
washes and clenses it will not suffer any sinfull wickednesse to dwell peaceably in the heart much lesse beare rule or haue dominion there The Spirit lusteth against the flesh The strong man is cast out by the stronger and his goods spoiled They therefore who liue in rebellion under the dominion of sinne where wickednesse keepes quiet possession as it is in all ungodly persons cannot possibly haue any fruit of the Spirit For as where health and life by receit of some good Physicke begin to grow more strong there nature wrastling with the disease workes to cast out the sicke humour so when the death and resurrection of Christ are effectually ministred unto us this life of God being planted in us struggles against this death of sinne and will not cease till it haue expelled this hellish infection Lastly wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit and therefore wheresoever predominant keepeth out and driues away that by which it selfe is â—tterly destroyed Now in every wicked man sinne hath the upper hand whence they haue their denomination the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter But as when Ierobam had usurped the Kingdome over the tâ—n Tribes he would not suffer the sonnes of David or any of their favourers to stay in his jurisdiction and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter and for this cause cast out the Levites and worship of God least the people by such meanes might haue beene drawne from his obedience so where wickednâ—sse hath dominion it keeps out the Kingdome of Christ resists the word of the Kingdome and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus 2. It is altogether impossible that wicked persons such as despise God in his word and embrace the wayes and counsels of the ungodly should enter into the glory of God This the King of glory often avoâ—cheth Not they that say Lord but they that doe the will of the Father shall enter into the kingdome of heaven Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome There shall enter into it no uncleane thing c. see also 1 Cor. 6. 9. 10â— Ephe. 5.5 6. And our reason will manifestly confirme it especially helped by Gods Spirit For First God is of pure eyes and cannot behold wickednesse but is a consuming fire to such Looke as in God is unspeakable mercy and grace which hath opened a way by faith and repentance to this his kingdome through Iesus Christ so likewise is in him a most pure nature infinitely averse nay adverse to all sinfull uncleannesse a righteousnesse which cannot justifie the wicked and revenging justice persecâ—ting the disobedient sinner and eternally punishing unrepentant wickednesse Thus hee makes himselfe knowne to us Exod. 34.6.7 Nahum 1.3.2 Thes. 1.7 8. 9. Secondly The wicked follow such guides and goe on in such wayes as are altogether opposite to this kingdome of God they follow the world the flesh and the Devill carnall worldly and devillish men in the wayes of rebellion which lead to destruction thus they are here and every where described and when they are called to the narrow gate and the old and good way they desperately refuse to walke in it Now every one shall eate the fruit of his owne wayes see Rom. 3. 16. His owne iniquitie shall take the wicked and he shall be holden in the cords of his owne sinne 3. The glory of Gods kingdome which wee shall enjoy with him consists principally of righteousnesse holinesse and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate But these are infinitely and unreconcileably contrary to wickednesse and cannot possibly stand together Fourthly Whosoever enters into the Kingdome of God must passe through Christ who is the doore and the way neither is it possible to come to salvation by any other name or meanes But the wicked haue nothing in Christ no part or portion he prayes nor for the world but for the faithfull that they may bee where hee is and the glory which God hath given him hee giveth them nay they haue no faith by which onely they are entred into Christ seing faith purifieth the heart Lastly Holinesse is necessarily required to that glorious vision of God whereby consists our perfect happines not onely as a condition but as that nature which enableth us to see him The superiour and transcendent nature cannot bee perceived by the inferiour a beast may see the shape but not the reasonable nature of a man whereby hee farre surmounteth such creatures a bodily eye neither doth nor can perceiue spirituall substances not so much as the soule which dwels with it and in it and by which it seeth whatsoever it seeth Now holinesse is that nature of God in man 2 Pet. 1.4 which giues him power to behold God in his divine nature and it is confessed that wicked persons are altogether void of holinesse and that without holinesse no man shall see God 3. Learne here not onely that wicked persons abiding in the visible Church and making an hypocriticall profession shall by some notable fall discover themselues and be uncased that all the world may know what they are but the cause also why thus they fall off and goe away they are not planted by the rivers those running and living waters which continue with them They forsake the fountaine of flowing waters to digge themselues pits which will hold no water Whosoever hath saith our Saviour to him shall bee giuen nay hee shall haue abundance and whosoever hath not from him shall be taken even that which he seemeth to haue and therefore addes that caveat Take heed how you heare Thus Dâ—mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine which when hot weather comes is instantly exhausted and dried up so these men take in some of the word but not the fountaine it selfe the whole word Necessarily must offences come â— yea to this end that those whom God approues might bee knowne and others also might be layd open certaine it is that no hypocrite doth constantly delight in the whol word or meditate in it nor intirely giue up himselfe to it For either because it is new and fresh they rejoyce in it for a season Mat. 13 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the tâ—rrours of the Law they will then desire this water of life as when men are in a fit of an Ague but after the fit is off nothing regard it Thus was it with Pharaoh so with Zedikiah Ier. 37. 17. And that little which they
receiue of it they doe not receiue with sincere affection as the word of God but keepe themselues free from it where they list yeelding some obedience in some particulars nay indeed not at all obeying but rather following some naturall inclinations of restraint put into them by God Thus doe we see some of them at this day plainely uncasing themselues and professing Christ liue like beasts Others when they haue for some sinister ends as Demas followed the truth for a time fall cleane off revolting either to Antichrist or to the world in covetousnesse and notable profanenes But many as the Iewes in Iohn Baptist can for a time rejoyce in the Minister and the word while they are fresh or as Herod till they come crosse of them but being not planted by the rivers of water onely for some respects using a while but not constantly conversing with the Gospell in a short space they wither and fall from their profession 1. Here first may those wilfully and even desperately blind persons be censured who being sunke in a deepe securitie against the light of Gods word and their owne reason will perswade themselues and presume that although they grow old in their wickednesse and liue in open grosse filthy sins yet haue they faith as good as the best as true a loue to God as any of them all a strong hope of their salvation they haue as much feare of God and more then these sermon-men c. Now as a man who being to travaile by night in a dangerous way where on the right and left hand are many steepe rockes and fearefull downefalls should yet refuse a skilfull guide with a lanterne or torch and further because he would not see his danger would shut his eyes and winke were but a foole worthy to bee begged and no better then a mad man and though hee should boast much of his skill and knowledge in the passage that he could blinde-fold and in the darke goe as safely and come as securâ—ly to the end of the way as he that journyed at mid-day with open eyes this bragging would make him but more ridiculous in the eye of any reasonable man such are these God hath given them the lanterne of his word and direction of his most wise Spirit to guide them the way is darke if they stray but a little on the right or left hand they are dashed in peeces against the stumbling stone and fall into perdition but they refuse the word hearken not to their owne reason but following their sense like bruit beasts wilfully proceed till they fall headlong into everlasting destruction both of body and soule would they take the word along with them they would soone perceiue their wilfull errour That would tell them Faith purifieth the heart Every man that hath this hope purgeth himselfe as hee is pure Purge out therefore the old leaven that yee may bee a new lumpe It will teach us This is the loue of God to keepe his commandements If any man loue mee hee will keepe my word The feare of the Lord is to hate evill Our reason if we would open the eyes of it would shew us that when wee trust upon any for matters of great importance and haue hung our hopes upon him wee will set our selues to please him and will do nothing which may kindle his anger and breed dislâ—ke of us that if we loue and feare our Prince wee will liue in his subjection and obedience to his lawes that if our children loue and feare us they will obserue what we commaund and deny their owne wills to content us Now what pleaseth our Lord Will he be pleased with thousands of rammes will hee be pleased with saying Lord Lord and calling our selues his servants He hath shewed thee oh man what is good in his sight and what the Lord requireth of thee surely to doe justly to loue mercy and to humble thy selfe to walke with thy God to doe the will of thy Father in heaven Mat. 7. 21. That humble and subject denying thy selfe that is thine owne wisedome to bâ—e governed by his word thy lusts to bee ruled by his will this is that which God delights in Now then when men will folâ—ow their owne conceits and deceits in matter of religion without the word when they will walke after their owne hearts when they cannot bee brought to forsake so much as open grosse and palpable sinnes knowne and confessed but still walke in them is this to walke with God or can any man who hath any light from God in his word nay from his owne reason not see here his wicked and deceitfull heart that perswades him all is well when hee is yet in the very bond of iniquitie and gall of bitternesse The carelesnes of men in the weightiest matter which can concâ—rne them must heere be rebuked They make no doubt at all of obteining the kingdome of God There is no question they thinke and say of all this well what is the ground of this so strong confidence Certainly it is a Castle in the ayre without any foundation but onely a presumptuous conceit of an idle braine Had the Spirit planted in them this perswasion the flesh would lay batterie to it and labour to weaken it objecting an hundred feares and shaking it with wavering nay the Spirit also would make this advantage of the enemie to use more diligence to make their calling and election sure by fortifying that which is weake and adding grace unto grace But this is the device and worke of Satan that strong man who having possession keepes all in his peace The Devill having got them in this his cradle of presumptuous securitie rockes them in sleepe of sinne by this pleasing dreame and were their eyes never so little open that one sparke of spirituall light might enter they could not but see how they are besotted For aske them Is not eternall life the gift of God They cannot deny it And on whom doth hee bestow it but on his faithfull servants And how doe wee serue him but in holinesse and righteousnesse Doe you thus serue him Is swearing profaning the Lords day by doing our owne will neglecting nay despising the word Sacraments prayer publike and private are these any parts of holinesse Is lying railing cursing spightfull dealing stealing c. any part of righteousnesse Doe you not liue in these or some of these sinnes doe you keepe your mouth as with a bridle feare an oath detest a slander as well as a slanderer Doe you tremble and rejoyce in the word do you coÌ„tinue in prayer c. Here they haue no other refuge but those miserable fig-leanes which cannot hide their nakednesse Are you say they without your faults wee cannot be Saints on earth c. To reply to these poore shifts No man liues without sinne but thousands even all the faithfull liuâ— not in sinne they serue not sinne in the lusts of