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
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
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
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
Christ aâ—firme that hee leaues not the worlds peace with the faithfull The Lord doth not there deny to giue peace but affirmes he giues it after another manner then the world Worldly men wish their friends prosperitie and perhaps would but cannot giue it and if they doe it lasteth a short time but Christ giues it effectually and keepes it to them This text much confirmes this point but yet further Doe we not see many true servants of God who tremble at his word liue not prosperously I answer No if we weigh well what is prosperitie and then compare their estate with it They liue in honour or riches it may well be so but honour and riches are no part of prosperitiâ— and but by accident no helps toward it For 1. They are vanitie and vexation of spirit how then can they bee any part of prosperitie 2 Riches and honours are often reserved to their owners for their evill No qnestion these things are to a man as a saile to a boat if the saile bee too great it sinkes the vessell but when it is fitted in a just quantitie then it causeth a swift and safe passage Thus wee often see when God giues a man riches honour c. in great quantitie but not grace and wisedome to manage this estate they are in continuall danger by every blast to sinke into some mischiefe Prosperitie therefore is such an estate when all things together worke for the best now this estate is promised by him that cannot lye to all them that loue him Rom. 8. 28. And obserue that God alway thus worketh Ioseph is sold into AEgypt and made a Bond-man but prospers in the house is put in prison but prospers there is brought out unto Pharaoh prospers with him is preferred to great dignitie prospers in that and becomes a meanes to saue much flesh Daniell is taken carried captiue and made a servant to an Idolatrous Prince prospers and findes favour with the chiefe Eunuch prospers with Nebuchadnezzar is accused and cast into the Denne of Lyons but prospers in all this for all these things tend to his advantage with God and men Yea so mightily doth God worke for them that even sinne also through his grace workes for their good Sinne workes godly sorrow godly sorrow care c. What thankfulnesse loue nay labour of loue and diligence to please did the sinne of Mary Magdalen and Paul worke in those Saints This then is a sure truth where the word is received with obedience prosperitie certainely followes it 2. Afflictions and troubles of the faithfull who heare and obey the word are if not parts yet meanes of their prosperitie this evidently followes from hence For if hee prosper in all things even afflictions shall tend to his good and worke for him that successe which his soule wishes for howsoever affliction as flowing from evill and ebbing againe into it of it selfe is evill yet as it is sanctified to those who loue God it cannot bee reckoned among evils but rather blessings Blessed is the man whom thou chastisest O Lord. Count it exâ—eeding joy when you fall into divers tentations Wee glory intribulation Paul esteemes the fellowship of Christ his afflictions aboue all earthly things so that hee accounts of all other things as dung and losse in comparison sorting this fellowship with the knowledge of Christ and the vertue of his Resurrection For enlarging this point a little further let us consider 1. What successe or good it brings in to us 2. How being evill in it selfe it is turned to our good It is a meanes of good 1. by preventing evill 2. by working out for us things profitable It prevents destruction of body and soule Man is chastened with paine upon his bed and the multitude of his bones with strong paine so that his life abhorreth bread and his soule daintie meate Loe all these things worketh God with a man oftentimes that hee may bring backe his soule from the pit c. Thus God commaunds earthly Parents With-hold not correction from the childe if thou smite him with the rodde hee shall not dye Thou shalt smite him with the rodde and shalt deliver his soule from hell so also hee practiseth with his owne children And as it prevents destruction so also sinne the cause of it and keepes us from our owne wickednesse It workes many good and profitable things in us By afflictions wee are partakers of the holinesse of God and this bitter roote shootes forth the pleasant fruit of righteousnesse The sappe of a Crab-stocke of it selfe is sower and distastfull but when it is digested in a good sience it makes the fruit so much the more pleasant It breedes patience Rom. 5. 4. It purgeth from sinfull evill without and within Prov. 20. 30. and this knew that holy Patient Hee tryeth mee and I shall come forth like gold Looke as silver and golden vessels if they gather rust must be rubbed with something which is rough and harsh before they can be cleered so is it with these precious vessels It teacheth us the way of God and putteth us into it Psal. 119. 67. 71. and as it helpes us in all grace so it furthers us in glory see Mat. 5.11.12 2 Cor. 5. 17. But how comes it to be good unto us which is so evill in it selfe 1. By the over-ruling hand of God who brings light out of darkenesse good out of evill 2. By the correcting nature of grace which not onely tempers the evill and noysome qualitie of it but makes it medicinable and wholesome Hence where this grace doth not over-rule the cursed nature of affliction it brings forth murmuring as in the Israelits falling away more and more Esay 1. 5. and open blaspheming Revel 16. 9. So that as in many Antidots the hand of a cunning Apothecary tempering some poysons and correcting them with other ingredients makes a most wholesome receit so the hand of God seasoning afflictions with grace brings them to bee of great use and profit to every Christian. But beside all this good which it brings with it it selfe also as sanctified is an evident testimony of our adoption that we belong to the Lord who corrects not bastards nor suffers any child to be uncorrected In all which respects it may be justly accounted not onely a meanes to further and prosper us in our hopes but not the least part of our prosperitie 3. Prosperitie and successe comes not from any other cause but from God For howsoever it pleaseth the Lord to employ and use divers gifts in man as meanes for working successe as wisedome courage strength diligence yet it is he who first bestowes these gifts and then workes by them so that we could neither attaine these parts whereby we worke nor by them effect any thing without him It is nothing therefore in man neither in body or soule which can bring about his hopes and purposes but onely the Lord worketh
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
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