loues us out of his loue prepares us for grace and then giveth it when he hath fitted us for it and all this without promeriting nay any concurrance on our part that after he worketh in us and perfits what hee begins and crowns what he hath perfited and for our consolation that it is not in him that willeth or runneth but in God that shewes mercie and not for our righteousnes but because he hath chosen us that his purpose according to election may stand not of workes but of him that calleth so is there great use of it in wicked persons for warning and caution Neither can I see how any desperate person can pervert this but in the like manner he may abuse any other doctrine to his destruction as the Papists this day abuse that point of justification by faith and not by workes and many other we must therefore not onely retaine this truth but apply it to that end for which it was given by God making our calling and election sure 3. So also the neglect and despising of that truth namely that the Lord doth loue and honour the persons and wayes of godly men is here reproved Hence might wicked men tremble to see how hatefull and abominable their wayes and persons are in his sight who can recompence and surely will reward them according to their workes And how justly might thousands of Christians tremble when they see their affections in this particular so contrary to Christ For they account basely of those whom God honours hate those whom God loues shew to them all contempt and malice in reviling slandering or any abuse that they can or dare offer What member of Christ art thou who despisest such as thy head hath crowned with his heavenly Kingdome How farre from a Christian who hast no loue to such whom Christ hath loved beyond his life So also by forgetting this lesson many depriue themselues of much comfort For how much joy might the weake Christian gather here if hee did continually remember He that hath given mee an heart to loue him he first loved me he hath set his heart upon me for good and therfore hath drawn me from my wicked vaine conversation to serue him and if he hath loved me when I was an enemie will he forsake me now he hath seasoned my heart with some measure of loue and desire of his service What a cordiall would this bee against all the revilings contempts and despitefull usage of the world we are therefore much to blame that we make no better use of a truth so full of profit and consolation Hence may the faithfull soule in any necessitie and upon all occasions draw endlesse comfort How did this hearten David in all persecution of Saul and slanders of his enemies Psal. 18. 10. c. Psal. 7. 3. c. yea indeed in all his trouble nay when he found his tongue unable in that dutie of thankfulnesse to poure out his heart 2 Sam. 7. 20â— this yet offered him much consolation Thou Lord knowest thy servant The like see in Ieremie in much tentation and many grievances Ier. 12. 3. Especially remember Iob who when hee was assaulted on everie side without and within his friends accusing him of hypocrisie and fighting craftily against his faith the enemie bringing all the terrours of God in a full armie against him and making him possesse the iniquities of his youth yet could uphold his soule and keepe it from sinking in this storme with the remembrance of this truth and strongly applying it to his heart found powerfull consolation in this He knoweth my way and tryeth me That excellent Apostle persecuted by bloodie Infidels Iewes and Heathen slandered and wronged by false Brethren nay too little esteemed by his owne children in the Spirit accounted the off-scouring of all things could fully satisfie his owne soule and comfortably wait on God on this knowledge God was his witnesse 1 Thes. 2. 13. and could therefore â—light that censure of man 1 Cor. 3. 3. 5. Wee should therefore apply this for comfort when we are reviled as hypocrites by the world or inwardly accused by Satan that God sees and will judge when we are despised by men that God hath chosen us when we and our actions in Gods service are hated and abased that God hath loved and honoured both Labour for such wayes as are acceptable to God such as he hath chosen and commended such as he loues and honoureth For motiues oh remember thy heart is very deceitfull and will easily blind thee with counterfeit shewes and false hopes if thou lookest not very narrowly to it Learne therefore of this Saint to consider thy paths and with hast putting away delayes to turne thy feete into the wayes of God Say with thy selfe All the wayes of man are cleane in his owne eyes but the Lord weigheth the spirits Every way of man is right in his owne eyes but the Lord pondereth the hearts Now what shall it profit mee if I as those vaunting Pharises justifie my selfe when the Lord knowes and condemnes me what good shall I reape from man that my actions are highly esteemed in the world when they are abomination to God Let mee never forget that there is a way seeming right unto man but the issues thereof are the wayes of death thinke with thy selfe what horrour will assaile and daunt thee in that day when having securely trusted in thine owne heart and wayes thine eyes are at length opened to see thine errour that thou and all thy workes are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates yea the most afflicted when thou canst say in truth that thou hast tryed and weighed thy pathes before they come to that great tryaâ—l to bee pondered by the Lord and hast unfainedly taken up those wayes and walked in them uprightly with thy best endevour which God himselfe hath chosen and set for thee and will accept in his mercie Learne therefore to trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and hee shall direct thy wayes Proposition 2. But the way of the ungodly shall perish In the former words the Prophet giues an infallible reason why the faithfull shall prosper in their wayes and bee blessed here also he useth a necessary argument why the ungodly cannot haue good successe nor ever attaine to happinesse Now how soever he leaues out the Antithesis or opposite axiom to the former God knowes not the way of ungodly men yet is it here without question to be understood I will therefore handle it fully and annexe the cause with the effect in this intire proposition God knowes not the way of the ungodly therefore they their wayes shall perish The words haue beene before sufficiently cleered as well who are the ungodly what also is ment by their wayes
some so grossely painted that the daubing being melted in the Sunne hath hung by drops upon their cheeks discovering their deformitie publishing their shame Thus it is with this painted whore of Rome As thus they spue out their gall upon the Scriptures in generall for they are those two faithfull witnesses which vex these earthly men so especially hath that Piller of the Councell held in Constance disgorged his splene against the booke of Psalmes in particular David sayth he wrote some fâ—w Psalmes why might he not For even now no Prince is forbidden to make rithmes psalmâ—s or verses in the praise of God all sorts of us learned and unlearned turne Poets Thus far the Cardinall Consider now whether this be not the beast which usurpes the hornes the power of the Lambe but speakes with the tongue of the Dragon Reproofe 1. First those are here to be rebuked who from this gracious dealing of God continually plying them by ceaseles teaching admoniâ—hing and exhorting take no notice of their indisposition and backwardnesse nor giue any credit unto this truth when this their untowardnesse is evidently discovered unto them It is strange to see what strangers men are at home like some idle Gallants who wander through all the world and know nothing of their owne Countrey So these Salomons fooles their eyes walke through the world but never looke into their owne hearts Surely as the eyes of our body stand naturally outward and cannot turne themselues to spie out any thing within so the mindes of naturall men can rowle themselues every way but haue no sight inward Hence it is that wicked men being altogether unacquainted with themselues and meere forreiners in their owne hearts cannot endure to be alone which the Philosopher giues as a good reason why impious men hate solitarinesse and hence flowes that vaine and proud conceit of our owne abilities despising censuring others discerning every mote in our neighbours but not the beame in our owne eye How scornfully did the Pharises heare themselues taxed with blindnesse They could soone spie the Apostles hands unwashed but never dreamt of their own unwashed hearts and those stinking in-sides which never felt any water How soone could they finde out the Apostles not so frequently fasting as themselues but the stewes in their owne eyes fraught with adulteries the carrion of their owne spirits rotting in the graue of hypocrisie but fairely whited over they never thought of it As the blind man in the Gospell could perceiue nothing till his eyes began to be opened but then soone had feeling of his imperfection in sight and the first thing he saw was his want of perfect sense discerning men as trees so while we lie in the darkenesse of ignorance we discover no weaknesse but so soone as the light of Gods spirit enters into the heart we presently finde out a world of wickednesse what man is able till God set in his hand to make the ignorant man see and acknowledge his ignorance As the naturall so the spirituall foole the greater ideot he is the better hee conceits of himselfe as wiser then seven men that can render a reason The truth is they haue not so much wit as to know they haue none who can perswade the naturall man that his heart is an Adamant that his eare is im-passable and must be bored See the conceit of men Deut. 5. 27. Doe but you say they to Moses heare God and declare it to us and wee will heare and doe it this they ignorantly and arrogantly spake of themselues when yet God had not given them hearts to perceiue eyes to see eares to heare unto that day Thus is it at this day with those whose eyes eares and hearts God hath not opened they neither doe nor can perceiue their owne wants and so thinke and speake proudly of themselues that they haue good hearts to God that they haue good intents strong faith loue to God with all their soules c. But when God sheds his light into their soules what a cloud of ignorance hardnes of heart what coldnesse what deadnes what unbeliefe what a world of factious flesh rebelling against the spirit doe they perceiue in thâ—mselues Take heed of this spirituall pride rooted in ignorance for as the corne must grow downeward before it can shoot upward so must thou fall in thy selfe before thou canst rise in Christ dye to thy selfe before thou canst liue to him learne first to bee a foole before thou canst be wise Here likewise is fit occasion to reproue that heedlesse disposition never considering that God speakes in his word whither we heare or readâ— If Christ had not known both our carelesnesse in hearing and danger of this negligence he would not needâ—esly haue warned us take heed how you heare and so frequently haue wakened our attention crying out he that hath eares to heare let him heare Some out of weakenesse together with Satans lying in waite and want of right preparation soone forget what they are doing never imagining that the work of their salvation is in hand and that Christ himselfe by the mouth of his messâ—ngers is treating with them When we read the word too seldome doe we obserue who holds the hand of the writer and thus the devill steales away our life from us Certainely most hearers are as the high way their hearts and eares so traversed and trampled by vaine thoughts and worldly cares going and comming and continually passing to and fro that they heare little obserue lesse profit nothing why doe not we spie out our dissolute behaviour and judge our selues before God Nay how many are there which deny the Lord and say it is not he The obstinate resolution of many to continue in sinne so hardens their hearts that they deny their ownâ— knowledge and will not beleeue what they dare not nor cannot gaine-say See those Israelites they knew Ieremy a true Prophet for they had a deare-bought experience of God speaking by him therefore they come to inquire of him and solemnly sweare to follow the advice of God given by him yet when he crost them in their particular and purposed designes they giue him nay indeed their owne consciences witnessing for him the lie Thou speakest slalsly Thus when the covetous heareth the thunders of the word against riotours or the riotour against the niggard they can yeeld some honour to it and at least in word acknowledge the voice of God but when the reproofe is brought home to their owne doores and layd to their hearts then presently we shall heare the Prophets shall be as the winde the word is not in them thus shall it be to them If we could but open our eyes to see the danger of this carelesse behaviour surely it would provoke us to more diligence the danger either in respect of God or the creature The crowes are not so busie in thy seed-time as
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
according to his pleasure all in all things This as it is intimated by the Psalmist when he aâ—firmes that the man who departs from evill delights and meditates in Gods word shall every way prosper so is it in many other scriptures confirmed It is the Lord not our owne might which giveth us power to get wealth The blessing of the Lord maketh rich and hee addeth no sorrowes to it Honour comes not from East West North or South but God is Iudge who maketh higb and low Therefore hee promiseth these things to those who honour him with-holds them or rather heaps on them disgrace who dishonour him Thus even in these meaner blessings which earthly men call account prosperity the Lord hath the chiefe hand work much more that true good in which consisteth our onely happines is wholy framed and ordered by him The Lord was with Ioseph and hee was a man that prospered and so palpable was this worke of God that even his heathen Maister could not but discerne it and the Iayler himselfe easily observed it Now then if God causeth men to find favour in the eyes of men as Gen. 39. 21. so that even wicked Ahab makes Obadiah who greatly feared God Governour of all his house 1 King 18. 3. how much more is it hee alone who causeth us to find favour in his owne eyes in whose loving favour is all our happinesse But even wicked men the enemies of God and his truth prosper Of this we shall speake more fully hereafter for the present this may suffice They obtaine many things which they ayme at but the maine to which they intend all the rest namely to be happy they never attaine but lose all their paines and labour To conclude this point As all good gifts come downe from the father of lights so especially eternall life without which no man can be blessed is the gift of God Rom. 6. 23. Now therefore as a statuâ— of man when it â—tands farre off or when we are in the darke may easily seeme to bee a very man though it hath nothing indeed of a man but a shâ—w and some outward proportions so rich men and such as flourish in this world seeme in carnall eyes to prosper but try their successe and bring it to the touchstone and you shall find it nothing but a deepe miserie cloathed with a shew and idle oâ—tentation of happinesse The Heathen are the best witnesses of this truth Thus Dionysius the Tyrant fitly described his estate so much praysed by his flatterer Damocles by placing him in a chaire of state furnishing a table with all delicates commaunding many noble Attendants to waite on him he had wine musicke and what his heart could wish in the meane time a sword hangs over his head held up by a weak threed ready to fall upon him Thus another rightly answered a flattering Courtier who therfore accounted him happy because he wore the Diadem that if he knew how many cares were tyed up in it hardly would he stoope to take it out of the durt And surely whosoever is most enamoured on this painted happinesse and prosperitie of wicked men if he seriously consider what vexing cares usher it what vanitie accompanies and what miserie followes it he would not a little scorne to employ any of his desires or endevours about it 2. Here also is fit occasion of tâ—yall If thou art of the number of the faithfull thou shalt prospâ—r now then examine whether all things worke together for the best to thee Doth every thing helpe thee onward to God when a man giues up himselfe to the Lord in his word every thing shall draw us neerer to him even affliction and trouble Psal. 77.2.3 Nay even hypocrites at such times come in and approach unto him A man in danger will catch hold of any thing especially they will cleaue to those whom they most trust Thus prosperitie and blessings worke thankfulnesse Psal. 103. 1. 2. 3. and make them study for recompence Psal. 116. 12. In feare they cleaue to him by faith Psal. 56. 3. In griefe they seeke to him the onely Comforter The word when it promiseth drawes them when it threatens humbles and driues them to grace and mercy nay even sinfull actions enforce them to God begging pardon and when they haue obtained it knitting their soules to him in ardent loue sinfull infirmities fill them with hungâ—r and thirst of him their righteousnes And this is the cause why they call God their portion because wholy resting on him they make all other things but meanes to inrich themselues in him and get into his favour Now then try here thy estate thou findâ—st many troubles in the world doe they wayne thee from this bewitching life and draw thy thoughts to a better world Thou art faint with sicknesse dost thou find that as the outward man perisheth so the inward man is renewed daily Thou enjoyest health and other blessings doe they worke upon thy heart to kindle more zeale to God more loue to his name and children doe they quicken thee to thankfulnesse thus doe all things worke on those whom God hath loved at least dost thou find in generall that though some things hinder yet when they all meete together they worke to the best for thee yea even sinne it selfe makes thee 1. see thy corrupt heart and sinfull nature 2. provokes thy loue to thy gracious Father who pardoneth so many offences and whets thee to all thankfulnesse and loue of Christ who hath satisfied for thee so that because mâ—ch is forgiven thee thou lovest much doth it more fill thy heart with loathing sinfull filthinesse and thy selfe for it awake thee to more care and watchfulnes and lastly wearie thee with the loathsome companie of it that thou desirest and criest to be delivered from this body of death If thou findest these fruits thou mayest comfort thy selfe in the Lord for he that thus worketh for thee and in thee hath ordained thee to life But if thou findest that outward prosperitie blowes up and bladders thy heart with pride that thou despisest God in his service that it workes thee to more securitie and carnall libertie if thou findest that trouble sicknesse c. bring forth impatience blaspheming or although for the present it worke a little and by the smart of the conscience and agonies terrifying the soule with present judgment stirre up thy heart to promise reformation and a better course of life judging and condemning thy selfe yet upon recovery thou fallest backe againe to thy former vomit thou art not in the number of those who feare aud loue the Lord and for whom all things shall worke for the best 1. Those blasphemers of the Gospell are here condemned who impute evill and the sinnes of men to the word of God upbraiding the Professours of it in any affliction with the loue and meditation of it Looke out and behold the
wayes of men what multitudes tread in this path How common yet is the blasphemy of ignorant and and wilfully blind people who never blush to thinke and speake it openly that it was never a good world since there was so much preaching that when there was lesse preaching then was more doing nay even the greater ones although their knowledg and shame of men makes them abstaine from blasphemies so grosse and senselesse yet they regard it in their hearts as little as the other for they are ready to laugh at those who in confidence of Gods truth take this course to prosper and themselues despising this meane appointed and blessed by God as altogether un-effectuall betake themselues to contrary practise by wicked policies bribes fraud oppression such indirect and ungodly meanes to attaine their ends and prosper in their designes They shame the counsell of the poore because the Lord is his refuge Doe not many learned in the Ministerie despising the frequencie of preaching neglect it in their owne practise condemne it in others And can any of these from his heart beleeue this truth so palpably delivered by the Spirit in this place that the man is blessed who day and night meditates with delight in the word of God Now as Popish ignorance in the understanding and heathenish profanenesse in the heart are the cause of the former see that example of the Israelits Ier. 44. 17. 18. so carnall securitie and wordly wisedome joyned with much contempt of the wisedome of God is the roote of the other Verily even hypocrites yea grosse and palpable hypocrites such as Herod who as a Fox casts out stinke before him and may be found and traced by his smell even such can heare the word come to it frequently sit attentiuely and by continuance in hearing haue their braine and understanding printed with the forme of that hâ—ly doctrine nay they can invite others to heare and call them on to this dutie see Mark .6 20. Rom. 2.20 Ezek. 33. 30. 31. Such therefore as these are farther off from the Kingdome of God then the grossest hypocrite But the truth is that the fault why the world is so naught is in the hearts of this people resisting the word and shutting it out not in the good word which soone would make them good if they would as well obey as heare it Howsoever these ignorants speake by rote of things they know not for had they knowne the former times and could compare them with these present in no sence could they prefer those times before these but it is with these men as with unhappy boyes which excuse their loiteâ—â—ng and trouâ—ntly disposition in learning by the unskilfulnes or some such thing in their Teacher 2. That superstitious custome is here taxed even that heathenish folly of laying our successe either good or bad upon fortune deâ—tinie this mans spite that mans loue wisedome curtesie valour Christians ought not onely to know that the providence of God over-seeth and over-ruleth all things so that a spâ—rrow or haire of our heads cannot fall to the ground without him but to remember it continuallyâ— and so to speake of his providâ—nce and of all actions directed and governed by it as he may haue glory This is a grosse taking of Gods name in vaine to ascribe any worke done by him to the creature and even giving away his glory to man or to an Idol of our owne devising when therefore we see successe goe along with us in our affaires we must looke up to his hand and into our owne hearts now in us wee can find no ground of this or any other mercy in God therefore we may see his grace that free loue without any desert nay beyond and contrary to our desâ—rving and so not onely as Iacob acknowledge I am lesse then the least of thy mercies and with David What am I that thou sâ—ouldest bring mee hitherto but with the Prophet it is thy mercy that wee are not consumed Oh in those wonderfâ—ll and most gracious deliverances of this Kingdome from the cruell invasion of forraine â—nemies in 88 and hellish conspiracies of domesticke and natiue Traitors beheading maiming the whol body with one blow how haue we admired and extolled the wisdome valour of some men how little thought or spoken of Gods mercy how slightly regarded the strong God of our Salvation Alas men are so farre from this Christian practise that they haue nothing almost in their mouthes but fortune sometimes they prayse sometimes they detest and curse their fortune which either they conceiue to be a chance without the providence of God and so set up an Idol in their hearts and are worse then heathen or else to bee that hidden providence of the Lord working beyond their power of discerning and then who sees not how fearefully they blaspheme and how farre they are from any shew of Christianitie 3. Yea also many of the faithfull are here to consider and reproue their wayes for it is too ordinary with the afflicted soule in the cloudy day to thinke I am cast out of the sight of thine eyes If we are a little troubled especially if we find some sinfull infirmitie get ground we are ready strait to conceiue God hath forsaken us but know and remember God knowes how to deliver out of â—entation Certainly should the Lord leaue the disposing of such things to our discretion we should not a little hinder our owne good and obscure his glory Should Ioseph Daniell and those three royall young men haue set the time of their trouble and deliverance how would they haue hindred both Gods and their owne honour The children of Israell if they might haue shaken off the tyrannous bondage and oppression of Pharaoh at their pleasure how should God haue beene glorified among the Heathen by all those wonders or they confirmed in the knowledg of Gods power and providence Follow therefore the direction of the Prophet Commit thy way unto the Lord and trust in him and hee shall bring it to passe and of the Apostle Be nothing carefull but in all things let your requests be shewen to God in prayer 4. Whosoever hath given up his eare and heart to God in his word may hence draw wonderfull and unspeakable comfort Hee shall prosper in all his wayes and whereas he hath bent himselfe now to travaile in the search of happinesse and to that end hath chosen this only Guide hee shall not faile to attaine his desires and hopes but all things shall worke for him for hee that hath promised is true and able to subdue all things to himselfe Marke all the Saints and consider Gods dealing with them in this kind Their examples and experience will cry out unto thee Put your trust in the Lord and you shall bee assured beleeue his Prophets and you shall prosper Did not thy Father eate and drinke and prosper when hee executed judgement and
them and aswell by his owne as by this his King of Heralds voyce and by his Sonne the wisest type of Wisedome calls to these wandring wretches Forsake your way yee foolish and you shall liue and walke in the way of vnderstanding Now of this Psalme where our happy estate is excellently described and the way to it plainely poynted out to vs it is fit to consider aswell the Authour as the matter The Authour is either principall or subordinate our head Iesus Christ who by his Spirit indited it and the Prophet David whom he vsed as his Secretary or hand to write it The scope as of all other Scripture is to be a lampe vnto our feete and a light vnto our paths and as the very finger of God to point out the new and dangerous but intising way to misery and the old and safe way which leads to happinesse The method or order is this First our Guide shewes us a farre off a generall confused view of blessednes the end of all our travell then points out the left-hand way which to an unwary eye seemes faire and likely and warnes us to take heed of it which more perfectly he describes by the severall periods of it These are three 1. walking in the counsell of the ungodly 2. standing in the way of sinners 3. sitting in the seate of the scornefull All this in the first verse Secondly he sets out the true way to happines which seemes the farthest about but is the neerest homeâ— and our severall journies in it which are but two first delighting secondly meditating in Gods word which is amplified from the time day and night And this is contained in the second verse Thirdly in the next place he more distinctly and severally discovers this happinesse that so he may winne us to it First by a most familiar and elegant similitude of a tree 1. planted 2. watered 3. fruitfull 4. flourishing then by a part of it namely prosperity This in the 3 verse Fourthly hâ— displayes the woefull estate of those who goe the other way first negatiuely They are not so not blessed not planted not watered not fruitfull not flourishing they prosper not Againe affirmatiuely by a comparison they are as chaffe blowne away with the wind and therefore shall be separated from the wheat and burnt with fire This is deliverâ—d in the 4 and 5 vâ—rses Lastly in the sixt he giues an infallible reason of all he speakes namely the providence of God over-looking and disposing both Now as a Guide who undertakes onely to bring us in the right way to our journies end in our passage will beguile the way with some discourse or name to us the Townes Castles Rivers c. by which we passe So this holy Saint leading us forward entertaines the way with much profitable matter pointing out though obscurely old Babilon and new Ierusalem the false and true Church with their lawes and manners Having thus prepared the way let us now enter upon it and in the first wee 'l obserue the Guide himselfe from whom we gather this proposition The Prophet David and in him the holy Ghost is the Author of this Psalme And that we may profit the more by this Teacher let us consider how he is qualified for this office wise Princes if they cannot make men fit for any place will chuse such as are already made to their hand But the Lords election prepares and enables his servants for any calling in his Church Let us then behold him either in his spirituall or temporall estate First God tooke him the youngest of many brethren from following the sheepe and made him a Shepheard of men King over his onely people the house of Israell and so filled his heart with wisedome valour and other gifts necessary for government that never any Prince joyntly in them all was more or indeed equally renowned He blessed his raigne with many famous victories was with him wheresoever he went cut off all his enemies and made him a great name like the name of the great men which are on the earth Secondly his spirituall estate may be considered either in his publike office as he was a Prophet a man of God none more famous among the Prophets or in his private disposition a man after Gods owne heart propounded as a patterne especially to Princes whence it is that all his successours are either condemned for not following him or commended for treading in his footsteps For confirmation of this Proposition it is evident that the Holy Ghost is the prime Author of the Booke of Psalmes For all Scripture is inspired and holy men spake as they were moved by the holy Ghost Moreover our Saviour reckons the Psalmes with Moses the Prophets as holy Scripture and David by Christ is entituled to this Booke and the Scripture giues evident witnesse of the Spirit speaking by him The Spirit of the Lord spoke by me and his word was in my tongue It will not be vnprofitable to lay downe some reasons or grounds of this action aswell in God the principall as in David the subordinate Author The cause then why God writes and writes in this kinde by songs and why he employes David as his hand are either in himselfe in vs or in this holy Prophâ—t In himselfe his gracious will and wisedome He reveales and conceales these things because it so pleaseth him See also Exod. 33. 13. 17. and Numb 12. 6 7 8. In vs whom he teacheth there are some occasions as 1. our difficulty in learning especially things spirituall 2. our naturall delight in Musicke 3. A certaine aptnesse in numbers to convey to our mindes and settle in our memories these profitablelessons The reasons why he vseth David in this imployment may be 1. the gift of Musicke in which he excelled 2. the sanctifying gifts of Gods Spirit which afforded ditties to his notes and by expressing his holy affections filled others on all oâ—casions to lay open and poure out their hearts to God in prayer In Dauid the cause of writing may be 1. his Faith I beleeved therfore I spake 2. his loue desiring to draw others on to that happinesse which himselfe had found Ioyne these together and we shall find a good ground of this action We are vnapt to learne there is an aptnesse in this kind of teaching to sinke easier and deeper into our mindes God knowes in his wisedome what is best for vs and his loue will effect it therefore having-fitted David with this qualitie of holy Musicke he stirres vp his heart to vtter by faith what he had learned and by loue to draw on our lagging affections to the like gracious practise Now beâ—ause the Word of God whether written or preached is given for our vse and profit for teaching confuting trying comforting and exhorting that by applying it partly to our vnderstanding we might grow in light and be better informed in
these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground How lamentable were the estate of a Towne halfe affamished and round beleagred with a strong enemy who kept them from all succour that they might see even at their gates store of corne sent by their friends but no entrance for it by reason of the enemy This is their condition The food of eternall life is sent by Christ brought by his messengers stands ready at the eare to enter but the devill barres the gate and turnes it from them In respect of God the danger is yet greater for he hath protested to yeeld us the like measure as we shall see more largely hereafter if we suffer him thus to goe after us intreating us to turne and be reconciled and we are carelesse the tide shall change when we shall as earnestly cry and howle for mercy and he will laugh at our destruction see his word Prov. 1. 24 26 28. and the deed answering it Zach. 7. 12 13. Exhortation Let us therefore shake out this spirituall drowsinesse wake our eares and watch them to keepe them waking let this thought be ever in thy heart to hold them open I see indeed a man but I heare the Lord the voice is mans but the word is Gods whether I consider the power and authoritie or the loue of the speaker or matter of the speech necessity of attention lies upon my soule He is my soveraigne Lord in whose hand is my life and death temporall and eternall his loue wonderfull passing the loue of all creatures passing knowledge the subject of his speech is my happinesse laying downe plainely before mine eyes the way of my eternall life and should I neglect such a speech and such a speaker Thus when we haue provoked our hearts to this dutie let us inquire the meanes enabling us to performe it and constantly practise them Meanes 1. Labour to emptie thy heart and to cast out the ignorant conceit of knowledge he feedes the hungry Away with that proud opinion of goodnesse and abilitie 2. Consider the necessitie and the nature of the word purposely sent to supply it being the wisedome and power of God to saluation Verse I. Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seate of the scornfull The body of this Psalme hath these two especiall members 1. The double estate of man 2. The cause of it both which the Holy Ghost propounds as the strongest incentiues to godlinesse The first is as a cord of loue to draw the second as a whip to driue us The estate of man is either blessed and happy or cursed and miserable The blessed described first more confusedly and generally in that word Blessed or as in the Hebrew blessednesses where thus God reasons with us Thou desirest to be blessed all thy actions all thy wishes tend to this issue but loe yonder is true blessednes and I am here ready to be thy Guide and haue to this end lent thee my word to be a lampe to thy feete and a light to thy pathes up then follow me and I will certainely bring thee to all thy wishes Secondly he points out the way to attaine it and first that which must be left and forsaken which is three fold 1. the counsell of the ungodly 2. standing with sinners 3. sitting with the scornefull Then he sets out the path which we must take and walke in namely the Word this we doe as well by delighting as meditating in it these are the two feete which carry us in the way to happinesse and this meditation amplified by the time day and night so thus God pleads with us would'st thou goe in the strait way to happinesse the shortest cut nay the onely tract is by holinesse take heed therefore of those three left-hand paths thou shalt see ungodly men walke in evill counsell obstinate sinners stand in perverse wayes mockers sit downe in the chaire of scorning all these may seeme to flesh and bloud faire and likely but take thou heed turne aside and enter not into them and know that they lead thee through vanity to destruction but loe there lies directly before thee a narrow path of meditating and delighting in the word of God set in thy foot here take this strait way and it shall certainly bring thee to thy desired ends and know howsoever it seemes at first hard and much about thou shalt finde it pleasant and the neerest way to thy home Thirdly this happy condition of man is more particularly set out to the view and clearely revealed unto us 1. by a most elegant similitude of a tree 1. planted 2 watered 3. fruitfull 4. ever flourishing 2. by some part of it namely Prosperitie where thus againe our Guide confers with us Lift up thine eyes now and behold right before thee the joy of life the crown of thy labours the haven of all thy desires see how directly this path leads thee to the true vine Christ Iesus and grafts thee in him in whom onely thou art blessed with all spirituall blessings behold how these waters of the Sanctuary flowing from the well of life fill thee with fruit and sustaine thee in a most flourishing estate consider from the time thou hast constantly set thy foote in this way I will blesse thee and make aâ—l thy wayes to prosper In the next place the cursed state of man is laid downe 1. negatiuely not so the wicked that is not blessed but cursed not planted but wilde not watered but parched not fruitfull but barren not â—lourishing but withering and blasted not prospering but confounded 2. positiuely 1. by a comparison of chaffe driven by the winde 2. by a double consequent they cannot stand in the day of judgement nor in the congregation of the just Lastly he shewes the cause of bothâ— namely the Providence of God over-looking and over-ruling all creatures where yet further we may heare our gracious God instructing us Looke yonder and view well the issue and end of these men which take the other way â—â—e further they goe the further they wander from that which they seeke they are in a very wildernes wilde dry and barren see there how they are stubbed up and cast into the fire how sodainly are they destroyed perished horribly consumed Know then the pathes of men are directed by the Lord waite thou therefore on the Lord and keepe his way and hee shall exalt thee and thou shalt inherit the Land when the wicked men shall perish thou shalt see it Now in this first verse obserue 1. the way 2. those that goe in it 3. their proceedings or journies every one of these expressed in three severall degrees In the way marke 1. the entrance counsell 2. the continuance or progresse the habituall practise of sin more specially here called the way 3. the uttermost extent
prosperous Commaunder Alexander the great brought into subjection the greatest paâ—t of the earth then knowne But what beast what fowle must this Papisticall Aâ—tichrist be How many feete must he haue How many wings Who in much lesse then halfe this time shall bring under his yoake and raigne over many moe Countries and people then ever Antichrist â—new Is it possible in reason that any who hath not pluckt out his eyes should thinke the Pope Christ his subject nay Deputie who opposeth and exalteth himself aboue all that is called God Doth he not challenge to be unto the Vniversall Church an head to giue influence a Monarch to giue Lawes nay a Spouse to giue and receiue benevolence so that to be subject to the Pope is of necessitie to salvation nay doth he not usurpe and with all tyrannie maintaine a Monarchicall Omnipotencie Surely that judgment mentioned by Tertullian is fallen upon them They beleeve without Scriptures that they may beleeve against Scriptures We evidently see the Prophesie of the Apostle fulfilled in them Because they received not the love of the truth that they might be saved therefore God hath sent them strong delusions that they should beleeve lies that all they might be damned which beleeved not the truth But the Popish Faction aâ—firme that they cannot bee accounted heretickes because they haue never beeâ—e convicted nor condemned by a generall Councill But first it is suâ—ficient conviction to proue an hereticke that his errour is manifestâ—d unto him by the Scripture unlesse wee will thinke Simon Magus no hereticke untill hee was dead and rotten because no Councell before his death condemned his errours Againe the Papists maintaine things openly interdicted in generall Councels Thus they use defend in their Pope the title of chiefe or highest Priest censured and forbidden by the 3. Councell of Carthage so also the worship of Angels is by them stiffely maintained yet condemned plainly by the Apostle in the old heretickes Colos. 2.18 and after by the Councell of Laodicea They set up images in Churches prohibited by the Councell of Eliberis But what hope is there that this harlot will reforme any errour who in her head Paul 4. in his Epistle to Gropper condemning certaine abuses doctrines as being such which could not by that way that is by Scripture be defended yet never reformed any either abuse or doctrine nay who in her whole representatiue bodie the Councill of Trent is not ashamed to confâ—sse that Christ ordained and distributed to his Apostles non conficientibus not adâ—inistring the Sacrament both bread and wine and cannot deny but that it was so continued in the primitiue Church yet take upon themselues power to determine that whole Christ the true Sacrament is received in the bread alone and that the Church hath authoritie to alter this institution of Christ with a most brasen face challenging right to change any thing in the Sacrament excepting the substance and so consequently denying the bloud of Christ reprâ—sented and presented in the Cup to be of the substance of the Lords Supper Let every soule try here his claim to this true blessing Two notes â—re here offered unto us by which we may come to an infallible knowledge of our estate 1. How art thou disposed to that word of God which cals thee out of thy sinne be it either some gracious promise or sharpe reproofe how standest thou affected to it The word is a fire to melt and soften the iron heart of man that it may be fit to receiue the impression of Gods image Thus Iosiah melted the hearts of Gods people tremble at his voyce and when they profit are pricked in hearing Either thou standest in the way of sinners or else it is thus with thâ—e Amaziah can with some patience heare and follow the commaund but hate the reproofe of the word Ahab can approue and obey the counsell of God in ordering his Armies but hates Michaiah who would order his conversation according to the rule of God Oh! then considâ—r how thou art disposed to the rebuke of Christ as Moses who preferred it before the treasures of AEgypt or as Herod who beheaded his messenger How ofâ—eÌ„ hast thou heard that gentle reprehension joyned with a gracious invitaton O yee disobedient children returne and I will heale your rebellions doth thy heart then answer Behold we come unto thee for thou art the Lord our God we lie down in our eonfusion and our shame covereth us Hast thou lamented with Ephraim Thou hast corrected me and I was chastised Convert thou me and I shall be converted for thou art the Lord my God Surely after I converted I repented c. Thus doe these heires of happinesse they will lament they will mourne as for an onely sonne they will abhorre themselues and lye downe in ashes 2. Examine thy estate by thy care and endeavour to rise after thou art slipt and fallen Dost thou consider thy wayes and turne thy feete into the testimonies of the Lord Dost thou make hast and delayest not David strucken downe with that sinne of adulterie and murder and benummed with so many blowes of Satan lay a while as dead but when the rebuking voyce of God called unto him and testified Thou art the mâ—n how soone did hee awake from his swoone and expressed a whole world of griefe in one word I haue sinned As thou hast fallen with that Saint so hast thou risen with him and renewing strength hast fortified thy selfe and art become even impregnable on that side The more foule thy sinnes are the more are thy teares and sorrow the more thy loue to thy gracious Lord pardoning such and so many offences Obserue every where this disposition in the Saints and happy art thou if thou canst finde it in thy selfe But thou shalt see Ahab humble himselfe in sackcloth but still proudly and rebelliously disposed in heart Thou shalt heare the sinner say They haue stricken mee but I was not sicke they haue beatâ—n mee but I knew not when I awoke therefore will I seeke it yet still If it be thus with thee if thou confessest thy sinne with thy lippes but forsakest it not in thy heart how shouldest thou find mercy If thou tremblest for feare of judgement as Felix and yet nourishest in thee a corrupt heart and puttest off the word I will heare another time what art thou better nay how much worse then that Heathen Consider what strâ—ames of teares flowed from the eyes of Mary Magdalen What fire of loue burned in her heart How did Paul humble himselfe in respect of his persâ—cution How ardent his loue to Christ flaming out in all his actions Thus will thy heart be affected thus thy actions directed if thou art in the same estate Here come under reproofe 1. Those rebels which wilfully set themselues to resist the word of God and put it from them Two sorts may we
to despise the wisdome of the poore Though the wisdome of God hath openly testified The poore which walketh in his uprightnes is a better man then the rich which peruerteth his way yet will not men beleeve it For the better man ought to haue more respect we finde it by experience too true that friends and Brethren reiect thâ— poore be they never so instant with them so gâ—nerall is it that he ascribes it to all what the cause of this contempt is God himselfe telleth us The sinner despiseth his neighbour but he that hath mercy on the poore is blessed where despising and shewing mercy being opposed by God teacheth us that when wee withdraw our hand from doing them good or oppresse them then we despise them and this despising is not onely sinfull but rises from grosse customary sin so that when we are hardned in rebellion then we proceed to despise the poore and God in him But oh thou vaine man thou proud earth art not thou the same clay of the same potter and who hath separated thee who makes rich and poore How presumest thou to despise the worke of God being thy selfe the worke of his hands Looke to thy beginning and ending and spie out if thou canst any difference betwixt thee and the poorest Art thou not servant to the same Lord wearest thou not the same livery of skin and flesh dost thou not sleepe in the same dust and nakednesse wa st thou borne with lands treasure or scepters in thy hand what difference in the graue betweene thy mace and his mattocke Oh if thou hast so much light looke a little into thy heart and see there a farre more miserable and desperate povertie How poore is thy understanding in spirituall light and treasures of knowledge how poore thy heart in bowels of mercie how needie art thou in faith loue and those heavenly riches Thou which art beggerly in the true canst thou despise the want of wicked riches Hast thou not received all from God Art thou not his debtour why boastest thou of thy debts of that of which thou art onely a Steward and accountable to thy Master Certainly as that earth which is replenished with precious mettals is altogether in the superficies barren and unfruitfull so is it with â—arthly men who when they are swolne up with this worldly wealth are most miserable beggers in the true and durable riches insomuch that the Truth himselfe hath spoken it a Camell shall as soone be drawne through the eye of a needle as those men into the Kingdome of God Boldly I dare aâ—firme it that he hath never felt his inward miserie who despiseth outward povertie Againe consider how contemptuously other workes of God are used by most men for to omit many that worke of his mercy in having patience with us and forbearing us how is it despised how scornfully abused May we not say to thousands with the Apostle thou despisest the riches of his bountifulnesse and patience and long-suffering doe we not see with our eyes the complaint of Salomon verified among us because sentence against an evill worke is not speedily executed therefore the heart of men is fully set in them to doe evill Nay certainely so profane is the heart and so full of cursed Atheisme that when the Lord holds his tongue men begin to thinke that God is like to themselues But surely in nothing more palpably appeares our contempt of God in his workes then in the open wilfull even despitefull breach of the Sabbath so often and nâ—ver enough reproved For first it is a day consecrated and set out by God as holy for remembrance of those two greatest workes of Gods power wisedome and goodnesse towards us namely the Creation and Redemption Againe it selfe is one of those workes of God which especially manifesteth his grace towards us and is one of his loue-tokens in that he hath set out this day as a signe a working and eâ—fectuall signe whereby we in â—anctifying it to him shall finde and feele he is our God who sanctifies us to himselfe Besides in setting downe that precept he hath particularly hedged in our transgressing nature provoking us by many strong motiues to obserue itâ— laying forth meanes to helpe us tying a threed of remembrance about our hearts that wee might bee wholy without excuse so that whosoever with care reads it he cannot but see that the Lord more presseth that commandement and inforceth it upon our conscience then all the rest as being the meanes whereby hee writeth all the rest in our hearts Doe but now behold the practise of men and not to mention the Papists who holding not the head Christ Iesus regard not his day but abuse it maintain the abuse to any journey or other affaires but deifying the Saints most superstitiously obserue dayes by the Pope dedicated to their service lâ—t us look unto our selues Are not Ministers charged nay fearfully adjured to preach the word to be instant in season out of season yet how many despise the very season of sowing that precious and immortall seede As great a charge is given to the people for hearing and as great and more is their neglect and contempt openly proclaimed by them as well by their spending some of those few houres of Gods publike worshippe in their owne workes abroad in the field or at home in their beds by their fires c. as also by an impudent avouching and defending their sinne scorning all reproofe and deriding the reprover Nay even some that are called and reputed honest men and boast themselues to bee good keepers of their Church make no conscience to mispend the rest of the Sabboth in any vaine or idle employment taking liberty to dash out any instruction they haue received with ordinary nay many times unlawfull and at any time sinfull recreations Whence can this behaviour proceede but from a notorious contempt of God from a grounded Atheism and wilfull unbeliefe of heart And what Art thou indeed stronger then God Dost thou provoke him to anger and dost thou not provoke thy selfe to confusion of face Oh! know and remember God is not mocked and when hee denounceth so frequently unto thee for this sinne destruction of body and soule he mockes thee not Thine owne reason will teach thee as thou sowest so shalt thou reape if thou sowest the wind thou shalt reape the whirlwinde if thou sowest contempt thou shalt reape derision with the scorner hee scorneth 2. Mocking God in his Saints must here bee reproved the most common sinne of this Age. Everie abject scornes Christ in his members and indeede despiseth not so much the person as holinesse in the person Holinesse without all question is that Attribute of God in which he most excells and delights the very beautie of the Lord. Here wee admire his power grace mercy but in heaven the Saints and glorious Angels beholding his face
of the Lord is perfect 2. By many necessary arguments it may be proved for that is perfect to which nothing may be added or from it detracted and thus is it with the Scripture Deut. 4.2 and 12. 32. Prov. 30.6 Rev. 22. 18. 19. And very idle is the cavill of the Papists who affirme that the Prophets and Apostles added many things But first for the Prophets it is cleere that they added no new doctrine as was said before but in their prophecies largely expounded further enforced the duties before coÌ„manded not the most prying â—apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered The Apostles disclaime all addition as before we saw Act. 26.22 Againe that w ch is able to make wise to salvation through faith that is a perfect rule doctrine such is the Scripture Nay that which is inspired by God to this end that the man of God even every faithfull Minister may be made perfect in his office to instruct refute exhort c. that surely is a perfect rule but such is the Scripture see 2 Tim. 3â—15 16.17 Let contentious heretickes search their braines to finde out thorny distinâ—tions and subtile shifts to delude the truth But farre be it from any who truely feareth God and hath tasted his loue once to imagine that he hath given to the wicked world a perfect light beside the lesser lights that he madâ— al things eveÌ„ the most abject creatures perfect in their kind but gaue his Elect an imperfect light not able to direct them sufficiently to lifeâ— that he made his word so excellent a creature lame and imperfect Surely though the Lord hath appointed Ministers as lesser lights and left some glimmering traditions to cleare some darker poynts yet he is wilfully blind that will not confesse the Scripture to be that great and set light from whose beames all other receiue their lustre so that whatsoever shines not with this light is but as rotten wood glaring in â—he night to such as erre in darkenesse bnt when it is brought to the light is indeed very dirt and of no use for any direction see Esay 8. 20. 2 Pet. 1. 13. 1. Those are here reproved who in practise of religion will either adde to this Law or diminish for many will put religion in many things which haue no warrant from this Law and other as farre wide on the other hand will take libertie to detract from it making no conscience of duties there commanded This fault is not onely palpable among the Antichriâ—stian Papists who haue addâ—d Lawes of perfection and rules of religion which they magnifie and extoll aboue the rule of Christ as of Dominicke Francis c. and place the top and pitch of their devotion in abstinence from meatâ—s marriage and other lawfull and holy ordinances of God lâ—aving the meaner degrees of holinesse to Laiks which consisteth in keeping the commandments of God but challenging the height of perfection to their religious orders Friers Nunnes c. standing only in wil-worship and devices of men So also they make light account of many precepts insomuch that they place among their veniall sins divers grievous and enormous transgressions of the Law as well against God as man affirming that they need no repentance but are taken off by sprinkling holy water the Bishops blessing saying a Pater noster although the person mindeth not what he sayes Thus it seemes that with them one grosse sinne may take away another But this offence is common also among many other ignorant people who are ever learning and never come to the knowledge of the truth Thus some put all their religion into their good meaning some place it in the outward and formall performance of some duties Many savoring strongly of the old leaven imagine they doe not a little please God in abstaining from some meates in the time of Lent They will serue God at home when they should be employed in his publike service by reading some good booke and saying some good prayers in their chimney corner nay even in the place and season of hearing they will be reading and so plucke down that curse on their heads He that turneth away his eare from hearing even his prayer shall be abominable There is no more common sinne thâ—n this presumption to prescribe unto God a worship of their owne devising and despise that wisedome of God in his perfect law by preferâ—ing their owne conceits before it curtailing his worship and cutting it off at their pleasure and piecing it out and lengthning it againe with their owne inventions This rebelâ—ioÌ„ as it raigned among the heathens so it prevailed even among Gods people so farre that it made all their service and their persons also most odious and abhorrâ—d to God as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15 What Prince will endure lawes to be by his subjeâ—ts prescribed to him what Father or Master will be obeyed at his childs or servants discretioÌ„ How strange is this pride that we should disdaine to receiue from a fellow-creature whom we wage for a fâ—w pâ—nce that usage service which we wil put upon God what madnâ—s in men to thinke that either they should know better then God how he should be worshipped or that God will take this insolent carriage at their hands to giue him what they list 2. Here comes under censure that impudence of men w ch deny God in his word some more grosly in speech others little lâ—sse palpably altogether as lewdly in their workes Oh! how many are there in every Congregation which deny the Lord and say It is not he The Prophets shall be as the winde and the word is not in them The generalitie of men are like Ahab 2 King 22. greedily they drinke in any flattery of Sycophants but if any speake to them that which is evill that is if we tell them they shall not proâ—per in their wickednes in their swearing oppression drunknes preseÌ„tly they hate both the word speaker and are ready to reply with those proud men thou speakest falsly the Lord our God hath not sent thee It is with the Ministers of Christ as sometimes it was with his owne person Luke 4. 22.23.24 c. At first they all gaue witnes to him wondered at the gracious words which he spake but when he came neere the quicke and began to grate upon their galled consciences presently they thrust him out of their Citie would haue slung him headlong from the brow of the hill Thus also inâ—inite numbers of people deny him in their workes utterly refusing to square their life practice according to this rule of Gods word whereby the Lord is manifestly denied For when they confesse with their tongues that it is Gods will yâ—t resolue in their hearts to doe their own their practice is as an hundred tongues to proclaime their deniall of God
and thirst This will make that reproofe which to flesh and bloud is most bitter sweet and pleasant for the person that is full despiseth the hony combe but to the hungry soule every bitter thing is sweete Proposition 2. Now follows the second proposition arising from this verse namely The Psalmist pronounceth him blessed who day and night meditateth in the word of God Where is no need to expound many words for some are cleere enough of themselues and othersome haue before beene sufficiently explained Here onely consider what is this meditation and how that phrase day and night expressing the continuance of this duty is to bee understood This word meditation implies a vehement motion of the minde breaking forth into action The best Interpreter even the holy Ghost thus explaines this word in another place Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein Where we see the nature of meditation rightly unfolded consisting 1. in observation that includes diligent attending marking and remembring 2. in practising so what he there particulary commends to Ioshua he inforceth other where generally upon all Deut. 6. 3 4 5 6â— 7. c. where we are commanded to get these words by heart to teach them others continually to thinke of them that we may bring our hearts to the loue of God 2. Night and day is a phrase of speech implying not onely frequencie but such a continuance as though it be not without some intermissioÌ„ yet is without negligence carefully and cheerefully performed in the season of it Some haue thought that night signifies the time of affliction and trouble day the time of our prosperitie and gladnesse and no doubt but darkenesse is in Scripture often taken for grievance and trouble light for solace and comfort No question also but it is our dutie in the evill day and in all our rejoycing to meditate in this word but seeing the former is not onely the genuine or naturall interpretation of the words but also includes the latter by night and day must here bee understood a continuall revolving of the will of God sometime in hearing it when the season giues leaue sometime reading it frequently recollecting it in our memorie and without intermission expressing it in all our actions and constant practise Thus then runne the words Whosoever with a fervent and zealous heart giues up himselfe to the word of God to heare read thinke of it to practice and doe it and that not by starts but in a continuall course of life and conversation this man is already blessed and shall at length attaine to perfect happinesse Proofe Blessed is the man that heareth mee watching daily at my gates and attending at the posts of my doores Blessed are they that heare the word of God and keepe it He that looketh in the perfect law of libertie continueth therin not being a forgetfull hearer but a doer of the worke shall be blessed in his deed The grounds or reasons may be 1. in the nature of the word .2 in God ordering it and working with it First therefore as God hath given to every creature a certaine nature wherby it is fitted for any worke or end and hath in it selfe a power to worke unto that end as to light to discover and present things to the eye to feed to produce the like unto it selfe so hath he made this word to be his Ordinance which shall worke powerfully unto salvation And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe in sanctification and eternall life so hath he given a vertue to this his immortall word to open all things unto us necessary for this knowledge and therefore cals it light to sanctifie and breed us to life eternall And as seed simply considered without his appointmâ—nt could haue no force to produce the like no more could this word which therefore by the naturall man is counted foolishnesse 2. In us who are wholly dead in nature and haue no power in our selues to worke out our owne salvation but as since the curse the earth must with much labour be ordered and fitted before it can be fruitfull so since our cursed fall we cannot attaine this fruit but with this spirituall labour and tillage 3. In God working in his owne institution he is the great Husbandman Iohn 15. 1. he that giues the increase 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end but must be used applyed and directed by the hand of the workman so here unlesse the Spirit use this hammer it breakes not the stone in our hearts Looke then as in earthly tillage the ground must be first plowed up and prepared the labourer must cast in good seed harrow weed c. and yet still without the former and latter raine and the blessing of that Almighty Creatour and Governour all is in vaine thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts sent in his Ministers with this his plough to prepare and fit it so he giues his Gospell to be the seed of life causeth his servants to scatter it nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice yet all this is done by his blessing he onely giues all the successe and causeth it to worke to salvation Vse this first for Instruction 1. It is the word of God and that holy doctrine layd up and treasured in the Scripture thence brought out to us by the Stewards of Christ in the preached word which makes men happy And indeed seeing the Spirit doth there not onely set out one but the onely way to a blessed estate we may hence conclude that there is no other way which leads to happinesse nor any other appointed and effectuall revealed meane to attaine it but this Hence called the power if God to salvation Rom. 1. 16. 1 Cor. 1.18 Hence it is by the Spirit resembled to such things as are most necessary causes and helpes of life Before we attaine the life of God it is as seed to beget us 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe it is food milke while we are babes that we may grow 1 Pet. 2. 2. stronger meate to establish us Heb. 5.13.14 when we attaine more ripenesse Obserue continually that when the Lord compares this our happines to any earthly thing still the word of God holds that part in the similitude which evidently sheweth it to be his instrument wherby he begins perfects this worke in us As when in some places we are likened to the Temple of God every paâ—ticular Christian to be a liuely stone then in other places
strongly enough in that filiall awe which is due to his parent and shall not the feare of Gods anger hiding his face shall not his threatning word at which the hearts of his children melt like wax nay shall not his roddes so many so smarting hold our slippery neckes in his yoke from such a desperate and finall contempt of his authoritie see Iob 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude how shall he runne into all disorder whose steppes are ordered by God Psal. 37. 23. how shall he lose his way whose wayes are preserved by God Prov. 2. 8. and to whom purposely is given wisedome and knowledge to keepe him in the good way and to deliver him from evill wayes and evill men Pro. 2. 10. 11. 12. 13. 14. Try we here whether we are transplanted from our natiue soile that dry wildernesse of sinne into the Paradise of God They that are planted in the house of the Lord shall flourish in the Courts of the house of our God they shall bee fruitfull c. Looke now into thine heart and consider what fruit thou findest there Doth that peace of God rule in thy heart Hast thou striken a covenant with the Lord Art thou washed in the blood of the Covenant so hast received reconciliation This is a sure fruit of thy transplantation But take heed least thy peace bee with Satan thy covenant with hell if thou art at peace with the world and the world with thee if thou art in league with sinne thou hast no peace with God 2. See where thy joyes are seated If thy joy haue the root in the Spirit it is busied in spirituall objects Obserue then what is that w ch stirs up thy heart to rejoyceâ— if the loue of God to thee in Christ if the loue of thy soule to God if other gifts of the Spirit if the promises of God in Christ applied and brought home to thy heart by faith this joy is a fruit of the Spirit but if thy joy be earthly so art thou if thy joy sinfull thou art no other thou rejoycest because the world comes in upon thee it makes thee to smile to see the world smile on thee thou rejoycest when thou dost evill and when thou prosperest in the evill which thou dost thy joy is sensuall and divellish Thus is it in the rest Dost thou cry for knowledge dost thou blow up thy loue to God labouring to fasten thy soule to Christ in that feare the bond of our covenant Dost thou sigh and grone under the burden of unbeliefe Dost thou stirre up thy soule to hold Christ and rest upon him Dost thou bring on thy soule to delight in the Lord These are the fruits of the Spirit the contrary certaine signes of a naturall man So is it in those fruits of righteousnesse and sobrietle If thou findest thy soule make on in this way all is well but if thou flatterest thy selfe in thy sinne if thou livest in thy unrighteousnesse in intemperance thou canst not inherite the Kingdome of God 1. Those are here censured who giue no credit to this testimony of God that by a constant delight and meditation in the word they shall assuredly be fruitfull as well in grace as in glory Neither are Papists here onely to be abhorred and accursed who revile and blaspheme this holy word openly and commonly aâ—firming that the reading it by ignorant men is dangerous the way to make them heretickes as the Rhemists say and all the whole Rabble of them without feare giving the lie to the Spirit who testifies that it giues wisedome to the simple Nay further write that to giue this generall libertie to people of conversing with the Scripture is to shew our selues friends to heresie that it is pernicious and impious But our carelesse Professours negligent in this duty are here to consider their folly and hypoâ—risie dissembling with God and man professing that with their mouth which is farre from their heart For aske them doe you desire to be fruitfull in grace and glory Truth will make them confesse the oneâ— and shame the other and doe you beleeue God witnessing that by delight and meditation in the word of God you shall attaine this fruit this they dare not deny and why then doe you not use this meanes why are you so negligent and averse from this practice that you cannot be drawne to it that so many exhortations haue beene spent in vaine upon you Is not this most grosse hypocrisie Should a man make solemne protestation of earnest desires to doe us good yet if some easie meanes were shewed him of doing what he promises and he neglects them will not every man know his former words were nothing but complement and dissembling And is it not so with these who affirme that they indeed desire to be fruitfull in grace but yet when the Lord propounds so easie a way through his blessing to obtaine it neglect this meanes and goe on in a contrary course Oh this is not our practice in earthly affaires and profits The Husbandman upon hope of fruit will take sore paines and tarry long the Merchant will venter life and goods upon likelihood of increase Men will labour hard in studying Physicke Law or other Arts by which they may reape knowledge and profit in those sciences Had therefore thy heart received this truth of God with as much faith as the Devils that thou thoughtest it true and then there were grounded in thee a desire of this fruit it were not possible but thou shouldest set thy selfe to this endeavour especially knowing the fruit is everlasting and glorious the meanes easie and certaine 2. Here many of the Saints are to be reproved whose longings make them so hastie in these fruits that they expect a full growth as soone as they are blossomd or knit that they should be ripe before they are growne But why doth the Lord so often and almost continually compare them to fruits but to teach us that they must haue time to grow up and ripen Now then as he would shew no little folly who as soone as his corne is put into the ground expects it should presently be fit to reape so men shew more passion then wisedome who are ready to repine that the graces of Gods Spirit are not growne and come to maturitie in them when indeed they haue had no time for this fulnesse of growth and are yet but newly enâ—red and grafted into Christ Hee that beleeveth will not make hastâ— This over-hastinesse in setting God his time for accomplishment of his promises is presumptuous and proceeds from unbeliefe and impatience Faith breeds patience we must not therefore limit the holy one of Israell but wait upon the Lord. We our selues will make our children attend upon our leasure especially in those gifts which are of any moment because our experience teacheth us when it is most fit for us to bestow and
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