I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
the Spirit Here may you view him tugging with that roring Lion who seeks whom he may devour and reskuing out of his mouth that almost lost sheep there againe compast about with mighty bulls of Basan gaping on him with their mouths bayted with dogs even the assembly of the wicked and crying lowd for helpe that his soule may be delivered from the sword and the power of the dog Oft-times you may heare him like the Larke singing and mounting in his song his heart well tuned and his tongue coâ—sorting with it both full to the brinks and overflowing with praise and thanksgiving yet often mourning like a dove and chattering like a swallow his spirit drunke up and sinking in the deepe waters sticking fast in the mire where no stay is sometime faith even soring so high that it is sing'd with presumption sometime plunged in the deep labouring for life altogether benumbd and almost frozen in despaire In a word the Booke of Psalmes is a field where we may be most skilfully trained in all our Christian warfare where this great Commander famous for earthly but far more renowned for heavenly victories will breed us up in skill and courage by his owne example where of the one side wee shall learne to know all our spirituall enemies their colours weapons stratagems their manner of charging of the other side our Captain succours armours offensive and defensive our discipline conflict victory and triumph and all these not onely by relation but action in our fellow-souldier and an old experienced Commander This was the cause why having in the flock over which the great Shepheard hath set me for some yeers layed a foundation in the more contemplative and doctrinall parts of scripture I after desired to build on this ground and lead them on to the practicall here to learne of this holy Psalmiâ—t how to doe that which they have there learnt must be done In this little brooke this net hath not wholy beene in vaine which hath perswaded me to let it downe into the sea I haue not fished for vaine glory or applause of men nor used such trammels as may enclose any such game He that hath spent most labour this way hath tooke nothing but that prouerb He hath fished fair and caught a frog But if Christ may receiue any glory from hence or any of his members proâ—ite this is all my Ambition for which I will earnestly sue to him who delights to gloriâ—ie his power in humane weaknes and teacheth the onely wisdome by this reputed foolishnes To his grace in the Lord Iesus Christâ— I heartily commend thee true Christian Reader earnestly praying thou mayst grow in knowledge and more in practise of what thou knowest Thy fellow-servant Phinees Fletcher The Analysis 〈◊〉 the P 〈…〉 er 1. the Author Principall The holy Ghost Subordinate The Kingly Prophet David 2. The matter here obserue 1. the Scope Generall of all Scripture to to be a lampe unto our feete c. Speciall to discover 1. the blessednes of man 2. the miserie of man 2. The method where our Guide pointeth out 1. The right end desired of all 1. more confusedly and farre off in the summe Blessed c. 2. more distinctly aad neere hand 1. by similitude A tree 1. planted ver 1. 2. watered ver 1. 3. fruitfull ver 1. 4. flourishing ver 1. 2. by a part of it namely Prosperitie ver 3. And with the end the way to it 1. The left hand to be declined 1. ungodly counsel ver 1. 2. way of sinners ver 1. 3. seat of scorners ver 1. 2. The right hand to bee followed 1. delighting in the word amplified by the time day night v. 2 2. meditating in the word amplified by the time day night v. 2 2. The contrary end detested of all described 1. Negatiuely not so that is 1. not blessed but cursed ver 4. 2. not planted but wilde ver 4. 3. not watered but parched ver 4. 4. not fruitfull but barren ver 4. 5. not flourishing but fading ver 4. 6. not prospering but confounded ver 4. 2. Affirmatiuely 1. By a similitude As chaffe blowne away vers 4. 2. Simply 1. to be condemned ver 5. 2. to be separated ver 5. 3. The reason of both Gods providence over-looking both vers 6. over-ruling both vers 6. A Treatise or Commentarie vpon the first Psalme Psalme I. 1 Blessed is the man that walketh not in the Counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 And he shall be like a tree planted by the rivers of water that bringeth forth his fruite in his season his leafe also shall not wither and whatsoever he doth shall prosper 4 The vngodly are not so but are like the chaffe which the winde driveth away 5 Therefore the vngodly shall not stand in judgement nor sinners in the Congregation of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish BLessednesse is that greatest good of man which all desire and seeke for it selfe and all other things for it that Haven of rest to which man driues with all his sailes and oares and there vnfraughts all his thoughts and actions sits downe and so acquieteth his soule Where it is situate and how to shape our course to attaine it no Card or Compasse but onely Gods Word can direct vs. They which saile thither without this Needle doe but obserue them after with their guide they haue compassed Sea and Land finish their voyage in the dead Sea Most men and almost all that travaile this way are wasted by such Pilots that it is no maruaile to see them so widely or wildely to erre and wander The Covetous man sets Mammon at the sterne and makes no doubt but to arriue safely there with such a guide The Ambitious chuseth Lucifer and fully perswades himselfe to attaine it by his direction The Voluptuous takes along Beliall with him that dissolute and vnthriftie companion and feares not while he holds the rudder to touch at this Land of Happinesse The very best and wisest not onely of the Heathen but worldly Professours resting themselues vpon Morality and Forme haue seemed to themselues and others a long time to make a good voyage but all at length split at one rocke and meete in the gulfe of destruction Some few embarking themselues in that sure but despised Vessell of Gods word and vtterly reiecting all other Pilots giving vp themselues vnto the direction of the blessed Spirit haue not indeed without many stormes yet safely landed their soules in that blessed Haven and possessed the inheritance of rest and promise Hence it is that the Wisedome of God whose delights are with the children of men seeing such multitudes scattered and wandring as sheepe without a shepheard hath compassion on
senselesse in that life of holinesse in which he was formed at first and conformed to God 2. No circumstantiall accident or qualitie but such as are inherent can debase or vilifie any substance Gold were it covered all over with durt not the lesse precious but any mixture of baser mettall makes it of lesse worth Thus neither povertie contempt of men weaknes of body are any iust causes of despising in all which estates we reade of heathens honourable in the eyes of their coaevals and many Christians glorious in the eyes of God and men But sinne being once rooted in man is such an inherent qualitie as eats out of him whatsoever is perfectly good as holines perverting the best natures to most evill It strips the body of that glory and maiesticall beautie in which it was framed and covers it with shamfull nakednes It robs the soule of all those glorious endowments with which it was gorgeously apparelled by the Creatour and brings upon it a most miserable povertie and loathsome deformitie Certainely as wilfull rebellion against an earthly Prince taints the blood and abases the whole stocke making them of noble vile of rich poore so that they instantly lose all civill priviledge and preferment so the treason and rebellion against the King of heaven by sinne casteth man downe from that height of dignitie which he enioyed in his service and onely by his favour to the lowest and basest degree of all the creatures Howsoever wicked men may flourish in the eyes of carnall persons and even reigne upon â—arth in an outward false prosperitie howsoever they are so mingled in the church that they cannot many times be discerned by man yet the judgments of God will surely finde and single them out and bring them in due time to utter confusion This is here somewhat darkly in a comparison but very strongly confirmed when they are resmbled to chaffe before the wind for as the dust of chaffâ— lies safely with the good graine while it is not movâ—d and stirred but whâ—n it is fanned or the winde let in it presently is scattered and peâ—isheth so the wicked in the day of peace till the Lord ariseâ—h to judgment lie secure and seeme to prosper but when the Lord takes his fanne into his hand and purgeth his floore how suddenly are they consumed Read Ier. 30. 23. 24. Amos 9. 9. 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92â—6 7 and 140. 11. Looke as dogges pursuing an Hare or Deere follow incessantly and though they flie from one starting hole to another yet never giue over till they take and destroy them so shall the judgements of God pursue the wicked though they seeme to escape some evils yet shall they certainely bee followed till they are utterly consumed Thus when Ahab had sold himselfâ— to doe wickedly first a long drouth and famine findes him out starts and pursues him when he had escaped that the sword followes him when there through the mercie and long suffering of God calling to repentance hee had gotten the better and now by wicked policie had setled his kingdome and made way to his tyrannie in the bloud of Naboth the fearefull threatnings of God overtake him and fill his soule with fright and horrour when hee now through a fained repentance had winded out of that miserie yet the vengeance of God so closely hunted him that in spight of all warnings he falls by the sword of the Syrians the dogges licke up his bloud and eate up all his familie Thus Iehoram sonne of Iehosaphat 2 Chron. 21. being a wicked King is first put up by the Edomites then hunted by the Arabians lost his goods his sonnes his wiues lastly a sore and tedious disease overtakes him and at length pulls out his very guts with grievous torments and the reason a most necessary and infallible cause of this effect is that justice and office of God being Iudge of all the world 2. Take hence a sure tryall of thy estate Thou art borne under the Covenant and in the Church but know the chaffe springs and ripens with the graine thou art a member of the visible Church the chaffe is brought in with the corne thou enjoyest the meanes of eternall life the word Sacraments rods in afflictions but the chaffe and wheat are beaten and sifted together But therefore passing by such common workes which agree as well to the reprobate as to the godly examine and try how these ordinary meanes worke upon thee and what effect thou seest proceed from them The flaile beats out the corne and the fanne purifies it if then thou art one of those whom that great Husband-man will gather into his Granaries the word of God shall separate thee from the heap of worldly men and it together with the fatherly chastisements of God shall continually purge and clense thy heart from the sinfull drosse which is in it If then thou findest the word and these rods thus to worke on thee thou art safe Dost thou then every day see more cause of dislike in thy selfe in thy wayes learnest to abhorre thy selfe denie thy self judge thy selfe Do those chastisements of God weane thy heart from the vanities of this life and the flatteries of this world so that thou accountest all things dung in comparison of the knowledge of Christ his death and resurrection working in thee the death of sinne and life of grace These are good signes of life and health when the wind blowes dost thou not fliâ— out of the floore and embracest the world Looke to thy selfe and bee not deceived with thâ—se ordinarie notes common to good and bad 1. Those are here cenâ—ured that choose rather to bee the dust of chaffe then the corne and will not bee perswaded to come out of that cursed condition How many are there who flatter themselues in their wayes untill their abominable wickednesse be found out by the judgements of God They giue up their hearts to the world follow the sinfull profits and pleasures of it and will not be perswaded to delight in the word of God or the good way pointed out by that word as long as they feele not the curse and alas how should they feele being past all feeling they despise the threatnings of God and lie downe in their mire which not onely fills them with filth and prepares them to endlesse miserie but defiles the land and brings a curse upon all that are neere them 2. Those that cannot bee intreated to separate themselues from such companie wher not only it is impossible to receiue any profit or good but where they shall surely smart with them When they heare the warning of Gods Spirit Depart from the foolish man when thou perceivest not in him the lippes of knowledge they are deafe and stop their eares Thus wee see many ignorant soules continue in Babylon till they partake of her plagues and bring an old house as we say and they felt upon their heads And many simple people
1 Chron. 28. 9. Know the God of thy fathers that chose him and set him up in thy heart to be thy God 3 when he loueth and feareth God Thus the sonns of Eli are said to be wicked that knew not God 1 Sam. 2. 12 and some-times all these included in one as Iohn 17. 3. This is life eternall to know thee the onely true God and whom thou hast sent Iesus Christ that is to know thee with the understanding and Iesus Christ by conceiving those things which are revealed of God the father and the Lord Iesus Christ to know with the will and affections by chosing and loving thee testified in all obedience is life eternall Thus likewise God is said to know men or the wayes of men not onely because he knowes and searches the heart and understandeth the thoughts Psal. 94. 11. but because he chuseth any people Amos .4 2. and because he loveth and delighteth in any Psal. 144. 3. Thus then is the sense of the words Because God seethâ— choseth and loveth the wayes of a righteous man therefore he shall prosper and be blessed The point is evidently here aâ—firmed and will further be cleered in that which followes So likewise the grounds are apparent 1. In God 2. or opposite creatures In God his infinite power in the enemies their subiection and weaknes For lay down this first as a confessed truth God sees choses loves the wayes of righteous men secondly he is of infinite power doing whatsoeuer he will in heauen and earth Thirdly no creature able to resist and hence necessarily will follow this effect therefore shall they prosper and be blessed 1 The Lord vnderstandeth and seeth all the wayes of righteous persons whatsoever dutie they performe in obedience to any of his commandements though in secret and in the heart he discerns and will reward it openly Psal. 139. 1.2 3. 4. Math. 6.4.6 1. Cor. 4. 5. Heb. 4.13 Much and every way profitable use haue the Saints made of this truth hence some haue fenced themselues from many tentations and kept their hearts whole and sound Ioseph Gen. 39. 9. hauing his eye on the eye of God preserved his body from his Mystres unchast allurements Some haue hence learned to denie themselues and to prefer the rebuke of Christ before all earthly treasures as Moses Heb. 11.26 But of especiall use is it for consolation as well against tyrants and bloody persecutours as Psal. 35. 13. 14 15. 17. 22. 24. as against terrours of death Thus Hezekiah helde up his head and lifted up to God a confident and effectuall prayer even after the message of death Esa. 38.3 How great a comfort would it be to a servant or childe when he had offended or failed in dutie that his master or Father could see the unfeyned sorrow of his heart or could discerne how strongly he desires to doe stronger service This comfortable advantage haue all the Saints they serue such a Lord to whom they may truely as David say What can David say more unto thee for thou Lord knowest thy servant 2 Sam. 7.20 or as Peter Thou knowest that I loue thee Ioh. 21. 17. And indeed how should it bee otherwise Hee that planted the eare shall he not heare and hee that formed the eye shall hee not see hee that teacheth maâ— knowledge shall hee not know How is it possible that the Creator should not know the creature He in whose hand are the preparations of the heart and the answer of the tongue he who pondereth the Spirits how should he be unacquainted with any thing in man Secondly As the Lord is every where present is not nor can be excluded from any place thâ— heaven of heavens cannot containe him 2. Chron. 6. 18. so is he especially present with the faithfull God dwells in the humble Christ dwells in the faithfull Ephe. 3. 17. They are the Temple of God and the holy Ghost dwells in them 1 Cor. 3. 16. being even the soule of their soule quickning them Iohn 6. 63. freeing them and bringing to libertie 2 Cor. 3. 17. teaching and prompting them Ioh. 14.26 and strengthning them Ephe. 3. 16. 2â— The Lord chuseth out the righteous for himselfe and their paths for them preordaining setting out and preparing their way in which they shall walke and ordering their steps in that way The Lord chuseth the godly man God will teach those that feare him the way which hee chuseth See Ephe. 2. 10. where we easily perceiue that as God culls out the faithfull so doth he set out all their workes for them and prepares them not onely laying downe this way plainely in his word but writing it in the hearts of his people giving them also the will and deed see Esay 26. 12. As he doth not create them to bee idle or viciously employed so hee purposely maketh them new creatuâ—es that they may walke in newnesse of life This that they may doe he ordaineth good wayes and sets them out for them and leads them along to the end having prepared both the way and end for them Looke as a wise loving father considering his childes disposition appoints fits and traines him to some calling which he thinks well of and in which hee may prosper so the Lord having graciously called any to his knowledg according to his owne loue and wisedome sets out and makes readie for them that which he knowes most fit and convenient And necessarily is it that the Lord should effect this for his children For First The way of man is not in himselfe neither is it in man to direct his steps If theâ—fore they had no better Guidâ— then themselues they could not prosper in their wayes Secondly There are so many difficulties snares and stumbling blocks in the way layd and hid by Satan and his instruments that they must needs fall unlesse the Lord should beare them up and sustaine them Thus hee prepares the way streitens the crooked turnings and smooths the roughnesse Luk. 3. 4. 5. and puts under his hand when they are readie to fall Psal 37. 24. Thirdly Satan and his followers principalities and powers and worldly governours are their professed enemies in this journey resisting them in all good actions and fighting with all their armies to stop and hinder them that they may never enter into the land of promise Zach. 3. 1. Ephe. 6. 12. 3. The Lord doth loue and honour not onely the persons of all his Saintsâ— but their wayes also with an everlasting loue haue I loved thee see Pro. 15. 9. and Psal. 37. 23. 24. The Lord loveth the way of the righteous though hee fall hee shall not bee cast off So likewise hee honours those that honour him 1 Sam. 2. 30. Rom. 2. 10. Such honour haue all his Saints The reason of this is plaine and necessarie First God is himselfe infinitely righteous therefore cannot but loue and honour righteous wayes persons Psal.
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
sweetnes of present gaine for future promises a certainetie for an vncertaintie oâ— a bird in the hand is worth two in the bush With the drunkard he will plead wilt thou change thy merrie companie for such a sowre and joylesse life with the beginning Christian seest thou not all men generally goe another way seest thou not how many reproches what spight what contempt will meete thee in the face If thou takest that way never looke for good houre after all thy former credit and reputation is lost How many silly soules hath he strooke with these affrightings and drawen them head-long from their profession But if we laugh at those that are scared with a vizard how ridiculous to be amazed with such emptie shewes of evill Awake and open thine eyes and see the vanitie of these scar-crowes Thou loosest the pleasures of sinne true and is it not a pittifull thing for a swine to loose his tumbling in the mire Thou loosest thy sinfull profits and is this so woefull a matter to loose a milstone off thy necke when thou art now in a deep water Thou loosest thy credit friends no doubt a shrewd losse to misse his good word who is himself stark naught to lose a coÌ„panion who will bring us to the gallowes summe up thy losse thou shalt finde this is the totall thou loosest death and hell but what dost thou get nothing by this losse thou changest fading and stinking pleasures for the pleasuâ—es at Gods right hand thou changest earthly riches for heavenly reputation among men for the praise of God In a word thou changest vanitie and vexation of spiâ—it for sound and everlasting happinesse and even dung for Christ hee that winnes the whole world and looseth his owne soule makes but a fooles baâ—gaine and as Deborah sings Iudg. 5. 19. get no gaine of money If you tell a true Christian that he hath a great losse in forsaking Father Mother c. he will but pitty thy ignorance when he hath already in possession an hundred fold gaine beside the certaintie of an inheritance infinitely beyond his owne thought excellent Here may divers Christians take good occasion to chide and shame themselues in their own hearts when they looke upon their sloathfulnesse in the harvest of Christ Haue we felt the sweetnesse of Christ his yoke Haue we shaken off those not more heavy then loathsome chaines of Satan doe wee feele the ease of this heavenly libertie why then doe we not call on others and invite them Tast and see how gracious the Lord is When Christ hath taken us by the hand why doe wee not catch hold on others such especially as are neere us when hee draweth us why dâ—aw not wee those that are linked with us in kindâ—ed friendship acquaintance and pull them after Though the labourers reape and binde the sheaues yet even children gleane and gather some handfuls to carry home The Minister is the workman hiâ—â—d by God to gather in his harvest but the very weakest may by his helpe who delights to glorifie his power in infirmitie and ought in private to helpe forward and picke up some â—ooâ—e and straggling soules as God giues them opportunâ—tiâ—â— is he a faithfull servant to the Lord of the harvest who seeing a poore soule separated from the sheaues the Church of God lying as a prey to that Fowle of the ayre will not stretch forth his hand to take it up and bring it home Hath he any charitie who suffers a weake soule bound many yeares in the prison of Satan and pressed under the burden of sin to lie still kept downe with that hellish waight and puts not to his hand to raise it should'st thou see thine enemies oxe straying wouldst thou not driue him home Sawest thou thine enemies Asse fallen under his load would'st thou not heâ—pe him up if thou hast loue to man thou wilt if obedience to God thou must lend him thy helpe And what shall the beast of thine enemie be more precious in thine eye then the soule of thy brother Oh canst thou thinke thy best endevours too much for that for which thy Master the Wisedome of God thought not his best bloud too good Where is thy loue What I pray thee what can be the reason why thou a parent shouâ—d'st beat thy braines toile thy weary and wâ—ake body to inrich thy children traine them up in some serviceable qualities prefer them to great bountifull persons and yet bee altogether carelesse oâ— very cold to stocke them in grace to bring them up in instruction of the Lord fit and commend them to his service who is not onely ready to accept them but to giue them not a corruptible living but eternall life not a poore farme but a rich inheritance to instate them with himselfe in a Kingdome of glory What is the cause that being a Husband who from deare loue to thy wife canst purhase her a joynter whereby shee may liue comfortably when thou art dead canst not draw on thy yoke-fellow to this partnership with Christ Why is it that out of loue to thy brethren allies friends and acquaintance in the flesh thou canst cheerefully shew them all civill curtesies ride runne sue and worke out some good for them mourne with them in their sorrow rejoyce with them in their prosperitie and yet thou on earth worse then Dives in hell wilt never labour to prevent that they come not to that place of eternall torment The truth is the cause of this spirituall carelesnesse is want of spiritual loue and grace Christian loue expresses it selfe in Christian duties as naturall loue in civill offices had'st thou so much as one graine of heavenly loue rooted in thy heart it would spring bud and yeelde this true fruit of doing some good It is a propertie of goodnesse to bee communicatiue of it selfe which effect is as naturall to it as to fire to warme therefore God being infinite Goodnes and working infinitely communicates himselfe even personally to his creature namely to the humanitie of Christ and hath by him united all the Elect to himselfe to bee one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth in his owne likenesse they being partakers of his divine naâ—ure cannot but communicate it with others so farre as they are able to work and diffuse it abroad to those with whom they converse as we heard before There is no signe then of grace in that heart which doth not pitty succour as it is able the soules of their brethren which are intangled in the snare of Satan Those are here deepely censured who stop their cares against the warning of God Come out from among them and separate your selues saith the Lord as first those wilfully blind soules who having devoted themselues to that whore of Rome will not open their eyes to see her filthy nakednesse so plainely discovered by God in
his word That Angell of God to whom he hath given great power hath cried out mighâ—ily it is fallen it is fallen Babilon that great Citie aâ—d the often-doubled voyce of God from heaven hath called Goe out of her my people that yee bee nâ—t partakers of her sinnes Revel 18.4 And yet how many still cleaue unto her and dote upon her wrinkles Surely if Christ had not so painted out to us his Rivall the Antichrist almost in every limbe by that un-erring finger of his Spirit or had not wee lived in those times when the accomplishment of those predictions hath given broad light to these misteries did not that Man of sinne with a whorish and shameles forehead stand out to accept and avouch those blasphemous titles the Monarke Spouse and onely head of the universall Church from whom it receiues even spirituall influence did hee not make good the flatteries of his slaues in receiving and justifying the Papall Omnipotencie challenging to be Vice-God there might bee some shew of excuse in these blind wretches But alas what hope is there to pull them from the embraces of this spiritual strumpet when they are so strangely bewitched with her painted face that they make and imagine the beames of the Sunne to borrow light from her eyes even the Scriptures to receiue authoritie from the Church and that the Pope only must giue the sense which is the light of them There is no other meanes but onely prayer to that incomprehensible light that he would annoint their eyes with eye-salue that they may see and being mercifull unto them would catch them by the hand and lead them out of Sodome So likewise halfe Christians halfe Antichristians some that would be Mediatours betwixt Christ and Antichrist and bring them together to make them friends which still are sicke of the dregges which they haue drunke in her cup of fornications They put religion in superstitious abstinence from meates and drinkesâ— They cannot approue the marriage of Ministers many such dreames trouble them all which God himselfe hath branded as Antichristian merchandise and doctrines of Divels And how many besides these who haue not yet made any separation in judgement will affection or practise from ungodly men minding earthly things despising the riches of Gods mercy luke-warme and key-cold heartlesse to any good dutie and even frozen in their dregs whose mouthes are ever vomiting unsauorie and rotten speech hands full of oppression bribery and gifts feete swift to evill having not so much as a shew of godlines whose sinnes goe before into judgement Nay I would there were not too many who having beside these outward warnings inward checkes of conscience shewing the scarres of former wounds received by wicked companie and their experienced weakenesse not able to stand out in tentation calling to them to avoid these occasions yet still linger and make no haste to get away Hence it comes that they are first bruised with some open shamefull fall before they free themselues but oh remember if thou canst not hate father mother wife and children brethren and sisters credit nay living and life for Christ thou canst not bee his Disciple Those reputed Christians are heere condemned and may iudge how farre they are from that estate they professe and boast of who finde no relish of happines in this separation but rather delight themselues in worldly and sinfull pleasures As for that libertie of Christ his easie and sweete yoake they esteeme it a burden and â—ccount that strictnes of holy life and waynednes from this world a discomfortable ioyles condition Hence is it that abusing Christian libertie unto fleshy license they condemne revile and scoffe such as will not runne with them to the same excesse of riot This their behaviour openly proclaimes them Infidels and those fooles which say in their hearts there is no God For a Christian beleeuer knowes that the Lord is the Spirit and where the Spirit of the Lord is there is libertie That bond therefore which drawes them neerest and ties them fastest to the Lord Iesus they account a most happy and pleasant knot And contrary the rebellious dispositions of their nature yet cleaving to them which as uneaven nooks and corners suffer them not to lie so close to the foundation they deadly hate lament and giue them vp to the hammer of Gods word to be hewen off I cannot therefore but marveile which way these men goe about to make their hearts beleeve that they are Christians Can they be ignorant that in the death buriall and resurrection of Christ not some but every member of Christ descended into his graue and rose againe Why do they or how can they thinke that man a member of Christ who was never conformable to his death by dying to sinne nor felt the power of his resurrection through that quickning Spirit renewing him in all holinesse and righteousnes Every member of Christ is crucified to the world and the world to him They that are risen againe with Christ haue taken off their affections from earthly things and removed them to their due place even where Christ sits at the right hand of God and as Citizens of the heavenly Ierusalem haue there their conversation Traveling through this world and wildernes to their Canaan they use the world as not abusing it Let these men therefore cast their counters againe and consider well how farre they are short of their account Oh whosoever thou art that goest vnder the name of a Christian and yet shakest off that bond of strictnes and power of Godlines which turneth the fountaine in the heart and the streame of mens actions from this world toward heaven despising such a course in thy selfe deriding it in others doe but a little yet seriously consider how base account thou makest of heaven and much more of the Lord of heaven Surely if a willing restraint from sinfull delights as fooles esteeme and call them is a miserable estate the heavenly Saints are more wretched then earthly men and the God of heaven blessed for ever is of all most miserable whose very essence and nature doth necessarily free him from all sinfull inclinations and know that cannot be in the least degree miserable which is in him in the highest degree who is infinitely blessed Consolation Whosoever art hated in this world separated reviled despised and reiected of earthly men whosoever art esteemd a strange creature in that thou runnest not into the same excesse of riot with the wicked comfort thy selfe Open thine eare and let in that heavenly voyce lay it up in thy heart as a cordiall Blessed are you when men hate separate and reproach you and cast out your name for evill for Christ and for the Gospell rejoyce in that day and leape for joy for behold your reward is great in heaven Harken unto me you that know righteousnesse the people in whose heart is my Law feare you not
a strong witnesse for it The grounds or reasons may bee first in God his infinite grace which opens a posterne vnto his favour for those that unfainedly returne unto him and forsake their evill wayes hee covers all their past rebellions and imputeth not sinne unto them Secondly in the Prophet his knowledge of Gods goodnesse as well by an outward and ordinary revelation in the word as by an inward experience in himselfe He had walked in some counsels of the ungodly but yet considering his wayes and turning his feete into the testimonies of his Lord he found mercy and favour The Prophet therefore first knowing blessed is the man whose wickednesse is forgiven to whom the Lord imputeth no sinne Secondly being assured by an infallible and inward experience that when we hide not our iniquitie but acknowledge and confesse our sinnâ— the Lord forgiveth the punishment and compasseth such about with joyfull deliverance upon these grounds builds this certaine truth that the man is blessed who although he haue walked in the counsell of the ungodly yet being reproved stands not in the way of sinners but turnes his feet into the old and good way Gather hence first these instructions Instruction 1. The heart of man as it is in nature is not onely prone to evill but resolute in it resisting all meanes of recalling and hating to be reformed See Psal. 50. 17. Rom. 2. 5. Men will harden their hearts and make them as an Adamant Zechar. 7. 12. and by no meanes will yeeld to God in his word Some perhaps will object wee may see many wicked men of better temper then so Thus Rehoboam obeyed the word of the Lord by the Prophet Semajah Thus Amaziah hearkened to the voice of God and sent away the Israelites and Herod heard the word gladly reverenced the Preacher of it and did many things But we must know that the action of God bending men to subjection may be double either by a common grace of restraint or particular of the sanctifying Spirit Thus the Lord workes in Heathens I kept thee that thou should'st not sinne against mee bowing them to some kind of yeelding to some parts of his will for the good of the faithfull peace of the Church and other ends best knowne to his wisedome Secondly he plants obedience of faith in his children and brings their wills and affections under the yoke of Christ creating in them a new heart and conforming them to the divine nature But when both of these are wanting doe but obserue how men rush into all impietie breaking thorow all lets never regarding threatnings of the Law of God promises of the Gospell shame of men their own future or present good or hurt no better then mad men worse indeed then bruit beasts CoÌ„sider Pharaoh God coÌ„maÌ„ds him to let his people go serue him he defies God questioÌ„s who he is he sees divers miracles but is moved nothing at all At length his owne Inchanters tell him this is the finger of God hee relents not hee sees himselfe annoied with vermine and his Countrey destroyed yet will not stoope his owne servants intreat him to dismisse them yet still he refuseth when he was compeld to seeke vnto God by Moses and promises obedience no sooner had he rest but instantly breakes promise and furiously threatens Moses At length when affrighted with instant feare death and horâ—our he was enforced to thrust them out of his Land yet presently after he aâ—meth all AEgypt to fetch them backe againe and perisheth but yeeldeth not But he was an Heathen looke then to Professours God shewes the Iewes by a palpable demonstration that they were in his hand as clay in the Potters they deny it not hee cals them to repentance and tels them a plague else was neere them they speake desperatly surely wee will walke after our owne imaginations and doe euery man after the stubbornesse of his wicked heart The Prophet still followes them with admonition they acknowledge him a Prophet a Priest a Wise-man yet obstinately conspire against him and against the word Haue not wee such liue among us Yes thousands of swearers drunkards covetous who stand out against God his word their owne conscience their owne good and happines and scorne all stoppage Neither is there any meanes without the power of God concurring and working with it which can prevaile Are they smitten they fall away more and more they breake out to blasphemie but mend not Are they kindly intreated and waged with blessings The fatter they grow the more they kicke Deut. 32. 15. Seing man is not onely borne in sinne but bred in iniquitie there is now no way left him to come forth unto a blessed estate but onely by the path of repentance turning the heart to God and becomming a new creature See Luk. â—3 3.5 Vnlesse you repent you shall all likewise perish All men naturally are going in the broad way to destruction All haue sinned and are deprived of the glory of God This broad way therefore must bee forsaken and we must entet into that narrow tract if we meane to attaine a blessed estate Certainely as the Israelites could not enter into the Land of promise till those Rebels were consumed among them so till these cursed affections which by continuall rebellion labour to vexe the Spirit begin to die and drop away from us we are not fit to enter into the Kingdome of God Those Galileans whose bloud was mingled with their sacrifices and those who perished by the fall of the tower in Siloam were no greater sinners then others hence that woe pronounced to those vnrepentant sinners Hence our baptisme wherby we are entred into the Covenant of grace is called the baptisme of repentance and as Iohn the Baptist so also Christ begins his sermons The Kingdome of God is at hand repent and beleeue the Gospell Nothing is availeable to this end but the new creature neither iâ—deed can we be in Christ till we are newly created and moulded For repentance is that saving grace of God whereby we are changed and become other men altogether contrary to our former estate The word of God is as a mould in which the image of Christ is liuely graven by the finger of the Spirit into which when the holy Ghost hath cast us we are transformed into the same fashion Read and consider well that similitude where the Gospell is compared to a mirrour in which beholding the image of the Lord we are transformed into the same likenesse The first alteration is in the mind from darkenesse to light Before so perverse in our judgement that wee esteemed spirituall even Gods wisedome as folly but after this new birth we discerne in this folly for so foolish men count and call it no lesse then a divine and heavenly wisdome The second change is
to us in these glad tydings of salvation Why doe we turn away our eares say in heart as those wretched Iewes we are Lords wee will no more come at thee When we admonish you Speake every man the truth unto his neighbour let no corrupt communication proceed out of your mouth but that which tends to edifying Put away bitternesse anger and all evill speaking let no uncleannes be so much as named among you as becommeth Saints for none such haue inheritance with God Clense thy heart from the leaven of maliciousnesse purge thy tongue from railing reviling slandering when wee are thus earnest with you what fruit reape wee from all our labour we speake in the ayre we see these sinnes and many other spring grow and flourish among you Some very few haue their hearts opened but most shut up their eares and hearts least Christ knocking by his word should enter and while wee mourne for them in secret they openly laugh at us while we pray for them they mocke and flout us But what will you doe in the end thereof Know assuredly and oh that he who hath the keyes of David would let this knowledge into thy heart Thine owne wickednes shall correct thee and thy turnings backe shall reproue thee Know therefore and behold it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord of Hoasts Hence may the contrite and broken heart gather strength and comfort it selfe in the Lord God hath not cast away sinners but hath purposely sent his sonne to heale and saue them Therfore he is annointed and made the Christ of God that he might heale the broken hearted that he should preach deliverance to the Captiues should set at libertie them that are bruised Therfore Christ sends his Messengers and his word to open mens eyes that they may turne from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith The Lord hath opened unto us a passage to returne to his grace by Christ and to eternall happinesse But some dejected soule will say O I haue walked in the counsell of the ungodly I haue not onely delighted in wicked companie but all my life haue I spent in vanitie and noisome lusts I haue greedily followed the pleasures of youth and haue not with-held from mine eyes whatsoever they haue desired when my pleasures grew loathsome then with as much violence I pursued the world and the covetous desires of it and all my care and delight was here on earth to plant build and purchase for my selfe an earthly convenience As for those fruits of the Spirit that house made without hands eternall in the heavens the inheritance of the Saints in light I seldome dreamed of it but neglected the gracious offers of God But let me aske thee Dost thou not still persevere in the way of sinners Now that thine eyes are opened to see thy vanitie dost thou lament thy folly turne thy feet with hast into the good way Dost thou cry uncessantly O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes O therfore turne thou mine eyes away from vanitie and quicken thou me in the way Dost thou labour to redeeme thy lost time know then all is safe with thee Some will reply O but my sins are an heavie burden too heavie for me pressing downâ— my soule to hell Then hast thou right unto Christ therâ—fore be of good comfort arise he calleth thee Come unâ—to me all you that are wearie and heavie laden and I will ease you Cast away this cloke of sâ—ame and come unto thy Saviour But I am the chiefe of sinners Another claimes this precedencie who was yet the chiefe of Saints For this cause heinous offenders haue beene received to mâ—rcie that that for thy example Christ should shew all long suffering to those which should beleeve in his name beleeve therefore and thou shalt be saved O but my time is past I haue not regarded God heretofore in his word and now I am shut out foe ever No time is past while thou hast any time God hath not tied himself unto thy times but hath put theÌ„ into his owne hand So long as he lends his voyce to call thy time is not past But alas I feele a world of sinful filthines still dwelling rebelling in me now more then ever Know this is rather a symptome of health then sicknes Thou feelest sinne more now not because it but because thy health and sense of Spirit increases diseases in their strength dead the senses so that little paine is felt but when life prevailes and begins to expell the sicke matter our paine with our sense returnes Know assuredly he that hath dethroned sinne raigning in thee can easily subdue sinne fighting against thee Look then into thy bosome if thou findest there an heart melting and trembling at the word thrusting it selfe with all humble subjection into the yoake of Christ answering to his call Seeke my face Lord thy face will I seek thou art then in that true way which leads to blessednes nay that way which is blessednesse even Iesus Christ thy head Let every soule therefore stirre up it selfe and first weighing that warning given us by the wisdome of God If sinners entise thee consent thou not walke not thou in the way with them c then take words of exhortation and lay them to heart say unto thy soule Thou hast wearied thy selfe in thy wayes and hast found nothing thou hast hunted for the delights and pleasures of the sons of men thou hast â—â—ken pleasure in pleasant things thou hast proved thy selfe with joy and when thou hast caught it thou hast found it vanitie thou hast said of laughter thou art mad and of joy what is it that thou doest thou hast gathered to thy selfe silver and gold and chiefe treasures thou art wonderfully increased and behold all is vanitie and vexation of spirit Say unto the world so many yeares haue I served thee in all thy profits and pleasures I was in the day consumed with heat and with frosts in the night my sleep departed from mine eyes and thou hast changed my wages tenne times Gen. 31. 7 40. my childhood I gaue thee for babies my youth for wantones my riper age for riches behold all is vanitie and now except my God had beene with mee thou hadst sent me away empty Gen. 31.42 Say unto sinne O thou wicked and bewitching strumpet thus long haue I waited upon thy pleasures and fulfilled thy sinfull lusts I haue polluted my selfe and am become as an AEthiopian I haue doted upon thee served thee with greedinesse for thee had I forsaken all those rich graces and hopes layd up for me in heaven and what
receiue Christ comming to thee beleeue onely and thou shalt liue Take heed now to thy foote and enter not into the way of scorners be no more a mocker least thy bonds increase Thou canst not but see every where profane men the plague of these last times making a jest of Religion despising God in his workes in his word in his Saints set not in with them but flie from them as from the pestilence And for a motiue to stop thee from this course consider theiâ— steppes how many feete haue gone that way how few returned Thou shalt find they perish by skores 2 King 2. 24. but hardly one or two single soules retyring safely from this last steppe of sinne But especially awaken thy soule from this sinne with assurance of like measure from God O seriously thinke with thy selfe will not the day come is it not running poast toward me and I know not how neere when I shall fiâ—de no comfort but onely in peace with God My pleasures my wealth will forsake me my friends will weepe for mee my body full of deadly griefes my soule pinched with thousand pangs of conscience the bell summoning me the graue gaping for me my accusers one without another within mee and the Iudge who cannot bee bribed much lesse any longer mocked â—eady to arraine me Oh then how welcome to mee will be the least hope that God would lend me a mercifull eare to heare me If hee should then deride my petition scorne my supplication and laugh at my miserie what can be expected but a fearfull instant damnation how soone would those foule spirits plunge my desolate soule into that eternall torment that lake of fire brimstone Shall I then willingly plucke this infinite misery upon my head Hath not the Truth which cannot lie assured me and will not my reason confirme it that he scornes the scorner How should I looke upon his face when he must be my Iudge whom I scorned to be my friend How shall I stand before his wrath whose grace I dâ—rided O therfore my soule prevent this mischiefe betimes accept of grace while he offers it seeke search sue for it now that thou mayest then assuredly finde it goe forth to meete it which is sent to meete thee take hold of it and leaue it not which will hold up thy head at that day will never leaue thee till thou art seated in eternall happinesse Psalme I. Ver. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse in this propounds positiuely the path which without faile wil bring us to it if we follow it to the end In this way he sets out two periods 1. delighting in Gods Law 2. meditating in it day night from which issue two points of doctrine 1. The Prophet affirmes him blessed who delights in the law of God 2. The Psalmist pronounceth him blessed who meditates day and night in the law of the Lord. In the former these particulars must bee openedâ— 1. what is the law of the Lord 2. what this delight in the law The law is sometime strictly taken for the first scriptures the fiue books of Moses and then ordinarily distinguished either from the writer and called the Law of Moses or by adding the other opposite member the law and the Prophets sometime it is more largely extended as comprehending all the propheticall writings of the old Testament as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law But the word here used properly signifieth doctrine yet is generally and rightly translated Law because whatsoever God would haue us know concerning his will and pleasure is there by himselfe taught revealed and promulgated Deut. 29.29 so that he appointeth it the only ordinary meanes of life Luke 16. 29 30 31. 2. because all doctrines delivered in the word are so many sanctions of the supreame Majestie binding the conscience to all obedience and perfect subjection Againe his delight is by some translated his will the word signifying that action of the mind whereby willingly pleasingly and with loue the heart cleaues to any thing so used Gen. 34. 19. This then is the meaning of the words Whosoever loues the Law or word of God cleaues to it takes pleasure in that which God there coÌ„mandeth he is entred already into a blessed estate This as it is here plainly testified so also the Apostle addes his suffrage unto it evidently affirming that as his misery consisteth in being vexed with the body of death resisting the law of God so his happinesse in delighting in that law concerning the inward man The grounds or reasons of this testimonie in David are 1. his knowledge in the word of God whence hee had taken forth this lessonâ— Deut. 28. 2. his experience having felt by this delight an unspeakable happinesse being holden up in his deepest afflictions and quickened from his deadnesse by this word Hence gather these lessons The Scripture containeth all that doctrine which is profitable to the perfection of a Christian so farre as to make him wise to salvation and to bring him to everlasting happinesse For if he be blessed who with delight entertaines it necessarily it must containe whatsoever is necessary or profitable to that end Thus else-where he pronounceth it perfect And the Apostle speaking of the Scriptures affirmeth them able to make wise to salvatioÌ„ profitable to instruct c. so farre that the man of God may be perfect in every good worke And hence is it that when God by Moses had written this law and delivered it to the people he straitly chargâ—th thâ—m to adde nothing to it nor take any thing from it and againe doubles this precept Deut. 12. 32. And without all question howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law and farther to presse and inforce it yet did never any Prophet adde any new doctrine to the former words they addâ—d to cleare and unfold it but no new matter or precept to the duties coÌ„manded Thus after did the Apostles as witnesseth that chosen Vessell they said no other things then those which Moses and the Prophets did say should come Certainly as in the creation of the bodily light the Lord made spread over the world a generall brightnesse which after he gathered into one body the Sunne and made it as a fountaine from whose beames not onely other creatures but the heavenly lights themselues should borrow all their splendour even the Moone and starres So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding diffused and spread it over mankind and for some ages of the world derived both by traditioÌ„ as
the sheepe of Christ yet common is this precept to be in some kinde a builder But you Beloved build up your selues in youâ— most holy faith The word must dwell richly in us that wee may teach and admonish one another we must exhort one another and edifie one another Reason also will enforce it For in common good workes evâ—ry one should put to his helping hand Children and women may forward a building and thâ—ugh the Masons and Carpâ—nters be the principall yet the house will sooner be finished where many hands make light worke why are we called members one of the other if not in this respect The principall mâ—mbers are especially appointed for the good of the rest but no member unprofitable in the coâ—mon good of the bodie The head conveyes sense and motion the heart life to the more speciall parts but these deriue it to others and those other to the rest Thus is it in the mysticall body Againe the more we build up others the more our selues are builded up in faith and every grace Thus the Apostle knew that by strengthning the Romans himselfe should receiue further strength and comfort As a good Prince the more he inriches his Kingdome the more he encreaseth his owne revenewes and fils his Exchequer The Saints also regulate their practise by this precept Thus Aquila and Priscilla take home unto them Apollos an eloquent Teacher and instruct him more perfectly in the way of the Lord. David and Bathsheba instruct Salomon their sonne Abraham his houshold nay even a woman feares not to admonish David Therefore as the Minister being appointed by God and set over any flocke is bound by the Lord to employ the gifts bestowed on him to the building of that people to bring forth old and new as a good Scribe to shew the light of the word to those that sit in darkenesse for instruction to the ignorant for refutation to those that erre for reproofe against such as sinne for comfort to the afflicted for exhortation to the sloathfull so likewise is every Christian bound as God giues abilitie and opportunitie to apply the same word to the same ends where they see need of it Surely if men that are rich in this unrighteous Mammon are charged not to store it up in chests but in those living bags even everie needie Christian how much more doth the Lord require it as an especial dutie at our hand to succour any Brother distressed in any spirituall want so far as he enableth us with the riches of his grace 4. It is not enough for a Christian to heare and read the word frequently to thinke and speake of it to apply it to others but he must also bring it out into his practise and must in all his carriage and conversation shew forth the fruit of this good seed Thus the Apostles are commaunded both to haue this light kindled up in their own hearts and to set it out in their good workes So the Apostles commaund others not onely that it must dwell richly within them but also to hold forth the word of life Doing is frequently in the Scripture and in our practise ought ever to be coupled with hearing See Iam. 1. 22. Mat. 7. 24. Luk. 8.21 Iohn 13.17 Reason will also further presse this dutie For 1. God therefore reveales and teacheth us his will to that very end that wee may doe it See Deut. 6.1 and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it that man is an unreasonable creature who would doe a thing to no end and no better then a foole that will doe it but to a wrong end 2. It is not the hearing but the doing of the word which makes us blessed see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing but doing the way to happinesse 3. Learning without doing will heape up more vengeance Luke 12. 47. For when we know the will of our Prince Father Master this makes our negligence to bee contempt not onely unexcusable but heynous It was a good advice of a Morall Philosopher who counselled not onely women but even men also to carry a looking-glasse continually about them but to this end that often beholding their feature and forme in it if they found the outward proportion comely then to labour that the inside might be correspondent but if they perceived any naturall deformitie in the body then to striâ—e to hide or out-shine it with inward beautie How good counsell is this for a Christian with a little change wee should ever haue this excellent mirrour about us to this end that by it we might mend all our imperfections and take away the spots of our defiled nature For certainely to little purpose doth that man behold himselfe in this Glasse who when he hath seene any blots or filthinesse in himselfe doth not presently employ his best endevors to wash and clense his soule Verily there is nothing that settles and rootes the word in the heart of man but this practise For as in any other trade or Art when any precept is layd downe to us and we presently put it in practise we make it our owne for ever but if our practise follow not our Masters instruction we soone forget it so is it here see Iames 1. 23. 24. 5. A Christian that intends to come to this happy estate must continually meditate in the word of God that is he must heare read thinke of speake and practice this word frequently at all occasions not neglecting any opportunitie sometime he cannot heare but then hee may read sometimes he may not read but then he may heare sometimes neither of both but then hee may thinke of it recall it into his memorie and even digest it sometime he hath fit opportunitie to speake of it conferring with others when none of the other can bee used All these haue or ought to haue their seasons For the former we must set out some times for them but in practice no time omitted This part of meditation in the word must be without intermission Thus are we commaunded Read all the dayes of thy life Deut. 17. 19. Rehearse them continually Talke of them sitting downe rising up lying downe walking abroad Deut. 6. 7. Meditate day and night Ioshua 1. 8. Heare as new borne babes 1 Pet. 2. 2. Doe and keepe them all the dayes of our life Deut. 6. 1. 2. Thus likewise the Ministers are commaunded to bee instant in season out of season 2 Tim. 4. 2. In the morning to sow their seede and in the evening not to cease Eccle. 11. 6. Our reason also will perswade this frequency and continuance For 1. We know not which the Lord will blesse which shall prosper whether this or that or whether both shall be good a-like Wee know not the way of the Spirit Eccles 11.5 6. 2. We are very forgetfull in nature even in civill
divelliâ—h eye full of lies succeeds it The losse of the former necessarily inferres ignorance of good the other presents to us evill in the forme and appearance of good As fooles by want of naturall wisedome know not the worth of things excellent and by a childish folly esteeme highly of vaine uselesse and unprofitable things or as mad men that haue no knowledge of their friends but esteeme them enemies and desperately in spight of all good counsell runne into any danger or mischiefe so senselesse man hating indeed God himselfe and all the meanes and offers of life willingly followes the Devill through sinne unto hell can discerne no goodnes in that which is truely good but seemes to see much content in vanitie and that which leads him to destruction In a word before our transplantation our fruits are described by the Spirit namely adulterie fornication uncleannesse lasciviousnesse Idolatry withcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revilings and such like after our implanting we may see the spirituall fruits set out in the same place love joy peace long suffering gentlenesse goodnesse faith meekenesse temperanee and such like see also 1 Cor. 6. 9. 10. 11. Necessary is this change seing we are all naturally accursed but without it there can be no passage from cursing to blessing from one contrary to another Againe God the Father hath decreed for the honour of the Sonne that all nations shall bee blessed in him and none saved but by his name that he shall bee the head of every creature Now then wee must of necessitie be cut off from the first Adam before we can be grafted into the second Adam and cannot be blessed in him till we be grafted into him 2. Whosoever forsakes his sinne and with delight meditates in the word of God day and night that word shall bee to him as water to a plant it shall continually nourish him in the life of grace and that gracious and holy Spirit shall as a River feede and sustaine him in this blessed life that he may continue and daily encrease in this spirituall fruitfulnesse This is here evidently aâ—firmed by the Psalmist often and strongly confirmed by other Scriptures and the examples of the Saints He that heareth me hath everlasting life He makes them to rest in green pastures and leads them by the still waters They shall bee as a watered garden and like a spring of water whose waters faile not And againe Their soule shall be as a watered garden Certainely that holy Spirit himselfe enters into us by his word Gal. 3. 2. Acts 10. 33.44 And even hence is it that the Spirit compareth the word so often to seed and food as the meanes whereby life growth and strength spirituall is given us Every severall creature hath his peculiar nourishment but this onely is the food which nourishes the new creature to life eternall True is it of the bodily much more of spirituall life that man liues not by bread onely but by every word that commeth out of the mouth of God Thus when the Thessalonians received the word not as mans but Gods it was effectuall and wrought mightily in them â— Thes. 2.13 Thus whensoever the Prophet â— found himselfe dull heartlesse and dead in performance of any dutie he had recourse to this word and found quickning grace Psal. 119. 50.93 And indeed as every creature hath his force and worke by Gods appointment and ordinance and not by any thing of it selfe and therefore worketh only to that end which he hath set out for it so this word is by him ordained to this purpose namely to giue and maintaine spirituall life and hence it powerfully worketh and misseth not this effect Manifest is it that in the word written the image of the essentiall word even of Christ is engraven and figured by the Spirit of God and evident that our soules are as waxe liable to any impression good or bad Now then when that blessed Spirit applieth this word to our hearts having before prepared and fitted them for it and often by delight and meditation renewes this impression hee will bring in us still continue and daily renew the same forme and image in our soules 3. Wheresoever this word hath made an effectuall entrance and brought in with it the spirit of grace that word and Spirit shall be not onely as water but as rivers of water Standing waters will soone be corrupt stinke and become unhealthfull and noysome to the body but running waters are ever sweete and wholesome Standing waters will dry up and faile but the Rivers fed with living Springs continue and endure even in heat and drought Such as forsaking this word follow their owne devices are like those who make pits and forsake the rivers their pits yeeld unwholesome and poysonous waters and soone are dryed up and faile but hee that cleaues to the word and Spirit working in it shall be certaine to finde health and continuall supply This comparison is used by the Spirit Ier. 2. 13. Obserue those words in the Prophet Ezek. 47. 8. 9. 11. There we shall perceiue that those running waters of the Sanctuary are very healthfull but when wretched men mingle them with their owne mire their owne muddie braines and inventions they shall be as salt pits not healed There is no doubt but these waters are the Apostolicall doctrines delivered by them first in preaching secondly in writing This is that wholesome doctrine so often commended to the Ministers of God 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13 Tit. 1.9 and 2. 1. So likewise it continues and stayes by us when this seed is sowen it abideth in us It shall not be taken from us Marke the covenant of God He puts his law into the hearts of the faithfull and writes it in their inward parts so that this law shall not be razed out nor the Covenant broken as the former but such a feare of his name there setled that they shall never depart from God Read Ier. 31. 33. and 32.40 It shall be as a living fountaine in the heart springing up to life eternall See Iohn 4. 14. and 7. 38. 39. The word of God is an immortall seed and abides for ever not as earthly seed which when it is sowen and is fruitfull dyeth and emptieth it selfe to fill up the eare but this still continues and is a living roote ever sending forth the fruits of spirituall life Men perish the best of men faileâ— The very Prophets which are vessels bringing this word are as speakes the Apostle earthen vessels and are broken but the word which they bring surviues them and thousand generations after them Read Zach. 1.5.6 To shut up this point for continuance both of the word and Spirit we haue that faithfull promise made to our head As for me this is my covenant with them saith the Lord My spirit which is upon thee and my words which
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
possible fully to eye the filthinesse of it it would infinitely amaze and affright us Certainely when in our measure we are enabled by the Spirit with open eyes to behold it we loath and abhorre it and our selues for it Ezek. 36. 31. Iob 42. 6. But in nothing may wee more cleerely perceiue the horrour of sinne then in that comparison so often usâ—d by the Spirit where this spirituall death is resembled to the bodily and called the body of death For looke as a living body graced with fit proportions and naturall colours full of spirit is an amiable and louely object to a bodily eye which yet when the soule is departed and hath beene some little time in the graue is a lothsome fight so that they who before doted on it now tremble to behold it so where the blessed Spirit quickens the soule of man and fils it with the life and beautie of God how glorious how ravishing is this sight to a spirituall eye but when the spirit of man lies dead in sinne buried in lust what can it differ from a Devill incarnate neither is it only in it selfe very evill but a fountain streaming forth all manner of evils First it remoues all good things as 1. the fountaine of all good God himselfe 2. all those blessings which flow from him as temporall Ier. 5.25 Esay 24. 5. spirituall as was evident before yea eternall Rom. 3. 23. Secondly it heapes on us all evill death of the body and all the sorrowes which attend it Rom. 5.12 Lam. 3. 39. But in nothing more evidently appeares the cursed and filthy nature of sinne then in the infection of it and meanes to purge it the contagion of it spread into the whole generation of man and one sinne committed by one hath brought forth a world of sinne and sinfull men that the very foundations and originalls of mans generation are uncleane and make every one uncleane that toucheth them it defiles our very prayers maketh them odious Pro. 15. 8. and 28.9 and turnes a Saint nay an Angell into a Devill Againe no other meanes to purge it but the blood of Christ and that applied by no other hand but of the Spirit But some will say â— sinfull men neither see nor feele any such miserie they liue merrily and in all jollitie That they neither see nor feele is it any marvaile for first they haue no eyes to see Deut. 29. 4. nor sense to feele Ephe. 4. 19. 2. To a corrupted tast sinne is as a sweete poyson pleasant in the mouth but in the stomack deadly it is as riotous spending which is not felt instantly but with delight yet in time presseth and breaketh our backs with debt 3. As those herbes of Sardi which killed with laughing so sinne doth not onely with griefe and torment bring men to destruction but with mirth and dancing Lastly in a naturall heart sinne is in its natiue countrey and naturall place now a stranger is soone observed but natiues seldome regarded nothing is burthen some in its owne place a little water in a vessell will soone wearie us but a whole River when we are in the midst of it and under it is no load But if wee obserue the faithfull we shall soone perceiue that although very little of this sinfull filthinesse remaine in them in comparison of others yâ—t doe they see it with much griefe and feele it with extreme loathing as Psal. 38. 3. 4. 5. 3. Every wicked man is a most cursed creature and a miserable wretch Thus truth as it evidently appeares from the text and that which hath beene spoken of it so it will more cleerely shine in many other evident testimonies and grounds drawne from the word of God and our reason Thus are they called the children of the curse and the children of wrath Read Deut. 28. from the 15. verse to the end Revel 3. 17. Destruction and calamitie is in their wayes For our reason as it confesseth there is a soule so can it not deny but that the losse of it though with the gaine of a world is a great miserie Now every wicked man wilfully looseth his soule and casteth it into utter perdition for the reward of sinne is death 2. What estate can bee more miserable and cursed then to bee delivered up to the power of such an enemy who mortally hates us and with all his might seekes our utter destruction But every sinfull man is in the possession of Satan to be kept in chaines of darknesse to everlasting perdition he rules in them and wholy swayes and carries them with greedinesse to torment of body and soule without end or intermission Nay even without the word our reason will acknowledge the wicked man the onely miserable man For even Heathens haue concluded that no man can bee happy before his death and how should a wicked man bee happy after death Even the best of his life is spent in vanitie and much vexation of spirit and is continually subject to many other evils so especially to the feare of death his greatest pleasures are soone loathsome and as the Bee hony in the thigh a sting in the taile Doth hee fill himselfe with choice of dainties and rich wine it breedes head-ach cruditie in the stomacke and at length scorning the greatest rarities Is he seated high the more is he subject to all blasts of envie of those that are under him and lightnings of those that are aboue him Is hee rich what misery to get it what feare to lose it what griefe to forgoe it To conclude If a wicked man bee poore and bare in this life no man will say he is happy if hee be rich and liues in pleasures so much more obnoxious is he to all misery the losse of all such things being certaine and the time uncertaine when we shall loose them But their condition seemeth altogether contrary no not to the eye of reason for naturall men haue seene and confest their miserie 2. Things are not alwayes as they seeme A man noble in birth great in possessions brauely attended and faring highly but guiltie of treason may seeme a happy man to a foole but wise and understanding men know well that he is in a miserable condition 1. Now then if thou find this folly in thee so common among men to seeke and esteeme earthly things as those chiefe blessings in which consisteth our happinesse checke and chide it and thy selfe for entertaining it Surely if Christian râ—ligion had not taught men their folly and spirituall wisedome made them see their errour yet the common understanding of a reasonable creature and the mistresse of fooles as some call experience would discover how vaine and senselesse is their opinion and practice For how should that giue us rest which is never at a stay in it selfe but ever ebbing and flowing How happens it that when these things increase thou findest thy selfe no happier
then before why dost thou call him and miscallest him not a miserable man who by base sparing treasures up abundance of earthly riches Oh that wee would open our eyes Are not our hearts held with strong witcherie while wee thus dote The Apostle affirmes them bewitched who forsake the Gospell to follow the Law But is not he farre deeper in this errour who forsakes God for Mammon Christ for the world and in the meane time profeâ—seth himselfe a Christian The Ethike and Ethnike Philosopher fitly describes the nature of these things when he compares them to instruments and tooles of an Artificer which if they are too little are of no use if too big are a burthen Certainly it is not in vaine that the Wiseman prayeth as well against riches as povertie for he plainly discerned that without sanctifying grace povertie doth not more easily driue to unlawfull courses to impatience and stealing then doe riches to pride presumption and securitie Even Heathens taught onely in the schoole of nature shall condemne Christians for I never heard of a learned Heathen no not the Epicure who shamed not to place his happinesse in things meere earthly But some will say God forbid that we should seate our happinesse on earth or any thing on earth nay wee know well that there is no happines but in heaven with Christ for our life is hid with Christ in God Now if our actions did answer our words all were well But if this were true how is it that all our cares and endeavours with so full a streame empty themselues into this world and so little of our labour or rather none at all runnes this way If Christ be our life why is not our heart with him to loue him desire him and long for him how is it possible we should be coldly affected to those meanes which bring us to him and knit our soules in union with him men will ride run through ill wayes weather to Faires and Markets wher they haue any hope though no assurance to meete with a good bargaine but is there in them any such earnestnesse in matters concerning their eternall life God hath appointed his Sabboths as Faires and Market-dayes and proclaimes them Hoe every one come and buy you that haue no silver c. here is assurance of spirituall profit but men will not steppe out of doores to it Are they not then lying children open dissemblers with God and men when they will be called Christians professe their life is with Christ and that here as all the Saints they are but strangers and sojourners Know assuredly that hee which is indeed a member of Christ thirsts longs for him with great vehemence and therefore longs for his Ordinances and is even faint for them And as the faithfull desire him so doe they waite and seeke for him in his wayes Remember then that neither this estimation nor pursuit of temporall things which wee see ordinarily in the world can stand with a Christian profession 2. Sharpely must that wilfull and miserable blindnesse of carnall men be rebuked who neither discerne any beautie in holinesse nor any filthinesse in sinne How wretched is their estate who haue faire bodily eyes able and quicke to perceiue and with delight to view a corporall beautie with loathing to avoid bodily deformities but are blind in spirit and take no pleasure to behold the louely image of God in holinesse neither learne to abhorre the pollution of soule and body whereby sinne deformes and defaces them Surely as the person of our Saviour so much more that image of his in holinesse findes no favour in a carnall eye they see no forme in it why it should bee desired As Amnon thou canst view the flower of grasse fleshly beautie and admire it it ravisheth thy eye enflameth thy heart thou canst sue wooe pine for it but that beautie of heaven in the face of Christ more bright then the Sunne darting the beames of it into a gracious heart and thence reflected and brightly shining in holy actions we regard not A wry mouth a squint eye a splay foot a blacke and sootie skinne we abhorre but the distortion of sinne a filthy tongue an envious eye an evill affection and the very image of Satan in hellish darkenesse never troubles us Whence is this God hath not given us an eye see unto to this day Oh if a gracious heart is ravished with the beautie of those feete which bring the Gospell what kinde of heart hast thou which is not moved with the very face of Christ shining in his owne holy example and in the practise of his Saints If the faithfull complaine of pollution not onely in themselues but in their righteousnesse Wee haue all beene as an uncleane thing and all our righteousnesse as filthy clouts where are thine eyes wâ—o canst see no filthinesse in thy heart and practice over-growne with all wickednesse no nor in thy sinne and rebellion But if this want of heavenly light be fearefull what then is hellish darkenesse and eye of the Devill whereby men see such louelinesse in sinne and esteeme nothing so pleasant and amiable as an uncontrouled course in lusts verily they are night-birds that can discerne no light but in darkenesse The bodily eye abhorres the Devill in any shape should he appeare as an Angell of light if he were knowne but the soules of men delightâ— in all his uglines for let him dresse himselfe in sinne which is his onely deformitie he is most welcome and â—it for their companie If Satan offers himselfe to a drunkard in his pots he goes downe merrily If he appeares to a covetous person in the shape of gaine nothing more welcome If he lookes on a wanton in a louely eye how amiable is he nay let him come in his owne shape to a malicious man cluttered in blood as a murtherer from the beginning and shewes himselfe in his owne colours which is the very shape of the Devill he is entertained greedily Certainely even witches themselues seeme better then these who desire not the companie of Satan but in the shape of their familiars but these men like him in his most natiue and uglie forme Surely as in povertie nakednesse and such like evills madnesse whereby men haue no sense of them is rather an addition then a remedie so when we are spiritually poore and naked it is a great weight added to our miserie that we are altogether blind and discerne neither any filthinesse in our estate nor goodnesse in the contrary Oh therefore if thou esteemest it as a joyfull and happy condition that without checke thou canst delight in drunken fellowship if thou canst blesse thy selfe in thy unlawfull courses and despising in thy heart as thou countest it the miserable condition of those who calling him Father that without respect of persons judgeth according to every mans worke passe their time here in feare 1 Pet. 1. 17. applaudest
thy selfe as the onely happy man who followest thy lusts in all their commaunds know thou art in a spirituall phrensie Satan hath gotten possession of thy heart and holds thine eyes that thou should not see nor seeke salvation 3. That strange senslesnes of heart is here fearefully noted and to be taxed in men which feele no burthen nor load of sin which is a plaine evidence that they are dead in it and liue to it A dead man feeles not the earth that lies upon him nor the many wormes which gnaw his flesh but a lesse waight presseth a living man and one worme be it in the tooth or any part torments him Hence is it that they count those blessed who are proud and them that worke wickednesse and such as tempt God for looking only on things present and considering even them onely by their sense they are ready to condemne the generation of Gods children as being often under the rod and to magnifie their owne estate and others like themselues who liue at ease But had they ever beene in the Sanctuary of God and there beheld the end of these men they would soone change their thoughts How suddenly are they destroyed perished and horribly consumed True it is that the wicked can discerne the death of the righteous to bee happy and can wish it but he will not see his life to be so the reason is because he liues to sinne and knowes not the life of righteousnesse and hence though a legion of Devils possesse his heart and bursting all bonds of pietie carries him headlong into destruction yet hee feeles no miserie in all this Doe we thinke that a swearers or cursers mouth is not inhabited with a devill of blasphemie Doth not an uncleane spirit dwell in wanton and adulterous eyes Is not the throat of a drunkard held by a Devill of excesse and surfeting Doth not a Devill of profanenesse possesse thy heart when thou neglectest God in his Ordinances a Devill of pride keepes the soule of him which is filled with despising of God and man jesting mocking and skoffing at religion and even at God himselfe in it Doe but obserue the difference of men Some feele a great burthen of sinne and cry out of it Psal. 38. 4. some feele a great burthen in the law of God and cast it from them Psal. 2. 3. some feele the yoake of Christ sweet and pleasant and are wonderfully delighted in the word of God others find the service of sinne delightfull full of pleasure and sweetnesse and are carried headlong in it some thirst for the Lord his righteousnesse and the meanes which bring them to it Others long to fulfill their lusts and drinke iniquitie like water Now how easily may we here see what is the reason of all this They are two differing nay contrary creatures the one light the other darkenesse the one dead the other living the one all earthly the other heavenly the one flesh the other spirit 3. Hearken therefore to those frequent invitations Let the wicked forsake his way Cast away from you all transgressions Ezeck 18. 31. Let not sinne raigne in your mortall body that you should obey it in the lusts thereof Rom. 6. 12. And consider 1. that the wrath of God is revealed from heaven upon all ungodlinesse Rom. 1. 18. so that though hand joyne in hand the wicked shall not goe unpunished Againe thou canst not possibly obtaine what thou seekest that is happines so long as this companion is with thee A man cannot bee established by wickednesse for our wickednesse shall correct us and our backe-slidings shall reproue us but every man shall eate the fruit of his owne way and be filled with his owne devices for even ease slayeth the foolish and his prosperitie is his destruction Proposition 2. The second Proposition in this verse is The Spirit affirmes the wicked not to bee as a tree planted by the rivers of water The words haue beene opened before verily in nothing doth the Palme resemble a wicked person but their contrarietie is evident The one is ever the other never fruitfull the one flourishes the other perishes in winter the one thirsteth after living springs the other abhorres the waters of life For proofe of this point although very cleere in it selfe and frequently confirmed read Ier. 17. 5. 6. And in testimonies the grounds must be first the truth of the matter and loue of the truth in the speaker Now the holy Ghost is the Spirit of truth who infallibly knowes and constantly testifies all truth especially being sent by the Father and the Sonne to beare witnesse of the truth and to lead us into all truth 1. Seing wee are here taught that wicked men continuing in their sinfull estate are not transplanted nor graâ—ted but still remaine in the old soile of the earthly Adam and in their wild Olive we may thence learne that no wicked man hath any right or claime to Christ nor any benefit from his resurrection death intercession or any other his workes to salvation so farre forth as he is such and so continues The faithfull and godly are transplanted into the house of God grafted into Christ and from him draw the nourishment of eternall life that precious sap springing from his death and killing sinne in them so also from his resurrection quickning and strengthning them in the life of God But the wicked not so Therefore our Saviour excludes them from his prayers and confineth the fruit of his death to his sheepe Hee sanctified himselfe for them which are sanctified by the word He came indeed to be a Saviour but to his owne people Mat. 1. 21. see also Iohn 8. 21. 23. 24â— Sense reason and experience will confirme this For first it is apparant to sense that as a tree drawes no juice from any soile but that onely in which it is rooted nor a twig can haue other sap then that which it receiues from the roote to which it is united so worldly wicked men being still rooted and defixed in the world and being not united to Christ by faith nor transplanted into the house of God can haue no other affections or actions then are in the wicked world they cannot haue that life which springs from Christ alone Againe even reason will confirme it For when through the intercession of some speciall Favourite satisfaction is received and pardon proclaimed to all who renowncing their rebellion and laying downe their armes come in acknowledge their fault submit themselues and giue their oath of allegiance those haue no benefit of this pardon who performe not these conditions but continue in their treason thus our reason will assure us that the faithfull and they only turning from sinne and subjecting themselues to the word haue benefit from the death life and intercession of Christ. And will not our experience also testifie it For what fruit hath he of Christs
before him in all uprightnesse and holinesse but utterly denies his mercie to all such as neglecting his offers of grace refuse to turne and to be purged from their filthinesse The 18 Chap. of Ezek is wholy spent in this subiect especially observe the 20. 21. 22. 23. 30. 31. verses of that Chap so also Ezek. 24. 13. Deut. 29. 20 Exod. 34.7 2. Here may we consider and judge our great unprofitablenesse Surely the very elect and faithfull and he that is among them the best proficient will soonest and with most griefe acknowledg that when hee hath done all hee is an unprofitable servant Luk. 17. 10. For when he considers the lively and quickning power of that immortall seede the labour of Gods husbandmen nay of that great Husbandman him selfe the dewes and seasonable waterings of his holy Spirit the long time he hath beene under this tillage and compares with these the little fruit which he hath brought forth he will soone discover and with great sorrow lament his barren heart and acknowledge the cursed soile of his unfruitfull soule yet may wee comfort our selves in that promise of Christ that where ther is any true fruit that branch shall not be cut off but purged that it may bring forth more fruit But how wofull is their condition who when they have long enioyed those holy ordinances of God continue still unmoved from their first estate and will be no other then they were at first How did the word finde them ignorant of their dutie to God and men themselues and others And how are they now more ignorant and carelesse then ever wilfully blinde and walking even desperately reiecting the light which is offered unto them Oh! that we would consider our owne wayes in our hearts Doe wee now give up our selves to the service of Christ in setting out some time for private prayer and meditating in the word of God more conscionably obserue the Sabboth and the times and places of publik prayer and hearing the word Doe wee now learne to detest intemperancie and weyn our selues from excesse Haue the poore learned of the Apostle let him that stole steale no more Are the rich instructed that they trust not in uncertaine riches but in the living God In a word haue wee learned to speake every one the truth to his neighbour to thinke and speake the best to blesse to doe good and that for evill Alas where doe these fruits appeare Now brâ—thren doe not wee know and professe the necessitie of these duties Hath not the word plainely discover'd them to us and even broke open our shut eyes that wee could not but discerne them and yet what are wee the better in our practise then before Remember the parable of the fig-tree Luk. 13. 6. c. Well may it bee that the Lord will a little longer continue this meanes of salvation unto us the word of his grace but if wee continue in our barrennesse hee will certainly cut off such unprofitable branches and not suffer his Church to bee encumbred with us But how deadly and desperate is their estate who grow worse and worse who turne the grace of God to wantonnesse and pervert the Gospell to their confusion more sharpning themselues to every evill way The more meanes is used the more they fall off Esa. 1. 4. 5. and Ier. 9. 3. see the threatning which followes Certainely this is the condition of very many They grow every day more shamelesse and open in theâ—r sinnes Drunknesse and that which followes it whoredome nay blaspheming God despising men after Gods image lies slanders fraud oppression and all manner of wickednesse increaseth and what can insue but destruction of soule and body bee not deceived thy selfe wilt not indure a ground which after much cost labour brings forth nothing but beggerie Read therefore and remember and lay to heart what that great Husbandman hath determined concerning such grounds Heb. 6. 8. 3. Those foolish men are here condemned who haue in some measure â—eene and tasted the sweetnesse of the word and yet doe not constantly converse with it They can sometimes take a walke by this rivers side but though they perceiue it a situation of great pleasure and more profit they cannot bee perswaded to leaue their old habitation to plant and seat themselves by it Many are like great men who haue summer and winter houses and retire to them in their seasons While the storme lasteth and the clowdy day filles their habitation with griefe and feare then they can retire to this rock and hide themselves under the covert of the word But if once they see the world smile againe upon them and the darke cloud blowne over they returne to the world where they haue seated all their affections Verily as some men who seeme ridiculous to the wise though they haue found neither health wealth nor pleasure in their dwelling yet are wedded and even glued to it as being the place of their birth and the house of their Ancestours so wee may see men besotted in the world and still cleaving to it not because they finde any reall delight profit or content in it nay they see every day more vanitie in their labour more trouble and vexation grow on them but they are borne and bred in it and the custome of their Fore-fathers carrieth them downe in the streame of worldlinesse Looke into the historie of the old Testament and wee shall finde that while Gods people claue unto this word and departed not from it so long they prospered and enjoyed all the blessings of a Nation but when they despised this word and rejected it many afflictions and troubles consumed them and when they finally persisted in the contempt of it they utterly perished and were confounded God had planted their soules by these rivers of â—ife and their bodies in a Land flowing with milke and hony the glory of all lands Ezek. 20. 6 but when they lâ—ft the first he cast them out of the second and sure is it that we can liue no longer in Paradâ—se then we cleaue unto the Lord in his word the word of God may justly plead with foolish men as God himselfe in his word O ye people what haue I done to you Surely I brought thee out of AEgypt c. Mee hath God ordained as a store-house and full fountaine whence hee will supply all thy wants would'st thou enjoy tâ—mporall necessaries Seeke first Gods kingdome and all these things shall bee cast in to thee Wantest thou spirituall wisedome I make wise to salvation Art thou in sorrow I am a word of refreshing to the wâ—ary Art thou heavie I comâ—ort thee Art thou dull I quicken thee Art thou dead in sinne I am thy life I am an immortall seed 1 Pet. 1. 23. Art thou in state of damnation and knowest no way out of it I am the power of God to salvation If thou wilt plant thine â—are by
are well formed others deformed he is not said to bee of a comely body so this lesser prosperitie without the other is nothing Prospâ—ritie therefore espâ—cially consists in the welfare of the spirit when it is in Christ who is the life and salvation of the soule then it prospers when â—t groweth in grace when it encreaseth in spirituall riches then that peâ—son prospers but indeed a man who hath Christ wants nothing for he is all in all but hee that is not in Christ is in want of al things everything being but a snare to him see Psal. 69. 22. Ioseph indeed was a prosperous or luckie man because first his soule was knit to God aâ—d so God blessed him in other things Surely he that enjoyeth Christ all other things make up his prosperitie even povertie and any evill of this life 1. Here is rebuked that folly of men who desiring to prosper yet wilfully take the way which leads to destruction and turne out of that path in which God hath promised to giue them what they seeke see Esay 30.15.16 The inâ—inite examples in the word and experience by which we cannot but see how miserable the estate of wicked men is nothing moues them never opens their eyes to the light of the word or their owne reason onely led like beasts by their blind sense as they esteeme him happy who hath the world at will so they account him miserable who is at any time streitned in temporall blessings This is with them the onely blessednesse that they may doe and haue what they list this the onely miserie that they want their will and cannot haue to satisfie their lusts Thus they doe not onely condemne the generation of the just and the children of God but the onely begotten sonne as miserable and â—xalt the wicked and such as contemne God yea most foolishly beguile and betray their owne soules into thâ— hand of the world to which they haue wholy given up themselues Certainely this is the disposition of carnall men falsely called Christians that never thinking of the providence of God supplying every creature they are carried downe in the violent streame of worldly lusts and plunging their soules in the cares of it make it all their study spend all their time and consume their life to provide and lay up for themselues and others that belong unto them As for the other life they dream it comes of it selfe without seeking and that it will meete or overtake them at the end And building upon an imaginaâ—ie mercie of God such as they conceit not such as God hath expressed in his word thinke they cannot misse of immortalitie and glory specially if they doe not liue in open grosse and palpable sinnes 2. That pride of men preferring their owne wits before Gods wisedome must be reproved Looke to all kinds of people wee shall soone perceiue this Atheisme in contempt of Gods counsell and wisâ—dome to be spread over all sorts as Statesmen who frame their policies according to the rule of that wretched Machiavell and count it a silly thing to take their direction from God in his word or from the practice rules or axioms of state delivered there in the examples of David Salomon c. to whose counsels if we should compare the policies of this age they will easily appeare especially in the successe to bee but apish toyes and even ridiculous shadowes of policie Who could thinke it possible that men professing Christianitie should refuse to take advice from Christ in his woâ—d and should follow the practice and rules of Master Nic. Machiavell If wee looke to Schollers even those who haue given up their names to Christ in the Ministerie how many shall we see drowned in humane learning But howsoever no man will dâ—ny that helpes of the tongues art and such studies may be and are in their measure very profitable and needfull yet that these should take up not onely the greatest time in the studie but all the pulpit is so absurd in reason but especially such a paradoxe in divinitie and aboue all such a dishonour to the Spirit that certainely it discovers much Atheisme and contempt of Gods wisedome For even among us to reserue their place for the Papists the infinite and ambitious allegations of Fathers Schoole-men Rabbies Poets and all manner of humane testimonies and especially with all this the rare and thinne citation of the word shewes at the best much foolish ostentation and little desire of setting up the crosse of Christ in the hearts of the hearers certainely hee is blind and hath little experience who hath not observed that studies of Divines entred upon Schoole-men especially and other humane though Ecclesiasticall Authors but without any constant meditation in the word and a ground taken from thence hath beene the Mother and Nurse of so much errour Poperie Arminianisme and such sects Thus is it with the meaner sciences Every Tradesman hath his mysteries so contrary to the mysterie of godlinesse that every one may see there is a generall departure from God and his wisedome and everie idle braine preferres his owne wit as a better helpe to prosper then the rule of God This folly is the more sottish because none of them dare deny but that God is more wise then man that his providence is over all to reward every man according to his workes 3. Oh! that men would therefore be perswaded to decline those by-paths in which seeking prosperitie they are sure to misse it and indeed so seeking eschew and flie that which they seeke and to search for it in those wayes where it will infallibly meete them Art thou a Statist and standest before Kings advise with that great King prefer not Machiavel before Salomon nor the infamous practises of profane and miserable Borgiâ— beforâ— the prosperous and succeeding counsels of blessed David Arâ— thou a Scholler and aymest at the Ministerie enter thy studies in the word and learne to bee acquainted with the Scriptures from a child so shalt thou prosper in divine knowledge and follow rather Paul the scholer of Christ then the schoole of Antichrist Bee not such a foole as to lay the grounds of divine knowledge in humane Authours Art thou a Tradesman whatsoever thou art know that fleshly wisedome is enmitie to God that frauds lies and worldly practises shall not prosper assure thy selfe that gathering treasures by a deceitfull tongue or any other evill meanes is vanitie tossed to and fro by them that seeke death Arme thy selfe against worldly and fleshly wisedome by a serious and frequent meditation 1. of Gods promise Seeke first the kingdome of God and his righteousnesse and all these things shall bee added unto you Godlinesse is profitable unto all things having the promise of the life that now is and that is to come 2. Remember the infinite wisedome and providence of God who cannot but compasse his ends 3. The actiue power of the Almightie who doth