God w ch is the nourishment of the new man is both ministred and received neither in frequency or quantitie as the corporall One meale or two a weeke and even then we are dull of hearing yet further there are many impediments as in the earthly so in the heavenly growth without the Fowle of the Ayre those cursed Spirits hindâ—ing by all meanes and snatching like Harpies our food from our mouths within thornes and briars and heart too hard at the softest These are great impediments to our spirituall growth but this is sure that we shall grow A Palme the more it is pressed the more it will spread itselfe 3. He that thus with delight meditates in Gods word shall not onely be fruitfull in grace but in glory also compare Iohn 17. 8. with the 22. verse of the same chapter The same is confirmed by all those places of Scripture which pronounce the man blessed who heares the word of God and keepes it for the blessednesse of man consists in this glory which God vouchsafeth his chosen And although we are in some measure blessed who in this life enjoy the favour and presence of God dwelling in them yet could this be dividâ—d from the other that estate were not compleatly blessed and indeed the very end why God giues his word to man is not to lead him some part of the way but to bring him home to himselfe and to goe along with him till he be perfected Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate the full happinesse of man stands in being as like unto God as his nature will permit like in soule by a perfect holinesse like in body by being conformed to the body of Christ. This condition wee obtaine by the word which even here for the present begins to forme our soules to this image and every day more and more renewes us after the same Image Lastly see here that fulnesse of happinesse which we receiue in the new Covenant by the blood of Christ namely that great priviledge of the faithfull that they shall never fall from this blessed estate into which they are entred by the word of God but shall continuâ— and increase till they attaine that perfeâ—t and endlesse beatitude This perseverance as it is here more obscuâ—ely figured out by the leafe never fading so is it else-where frequently cleered and more plainely expressed then can with any face be denied Of many places I will chuse out some few yet suâ—ficient to perswade such as will not bee contentious Such as be planted in the house of the Lord shall flourish in the courts of our God they shall bring forth fruit in old age they shall bee fat and flourishing to shew that the Lord is upright and faithfull Where the Prophet doth not onely in vâ—ry plaine words aâ—firme this truth but giues an excellâ—nt râ—ason of it So likewise Psal. 125. 1. and 84. 7. Againe the way of the righteous shineth as the light that shinâ—th more and more untill the perfect day So the Prophet setteâ—h downe this continuance as a diffâ—rence betweene the old and new Covenant He that heareth my word and bâ—leeveth in mee hath everlasting life and shall not come into condemnation and againe My sheepe heare my voice and follow mee and I giue them everlasting life and they shall never perish I haue ordained that you should bring forth fruit and that your fruit should remaine Many such places might be alledged but these are sufficient for those that loue the truth The foundation also of this perseverance upon which the Spirit in the Scripture layes it will further confirme it For 1. it is the condition of the Covenant made in Christ see Esay 59.21 2. God is faithfull and upright and able to make it good Psal. 92. 15. so Heb. 10.23 and Iohn 10. 28. 29. They must be plucked out if ever they come out of his hands 3. The intercession likewise of Christ as for Peter Luke 22. 32. so for all the faithfull Rom. 8. 34. Now he is ever heard Ioh. 11.42 This perseverance in the new Covenant purchased for us by the blood of Christ is a most glorious prerogatiue of the faithfull beyond any thing in their creation then had they life given and immortalitie but not setled upon them onely promised and that upon a condition which they might and soone did breake But in this are we wonderfully happy that God hath in Christ given and sealed to us everlasting life which therefore cannot faile because it is no longer in us but in him Had wee chosen him our sickle nature might soone haue repented and gone backe but he hath chosen us who cannot repent Had our life beene layd up in us we should quickly haue lost itâ— but it is layd up with Christ in God where no thiefe can digge through or steale where it cannot corrupt Looke as it is with children that are heires yet under-age and their parents living they cannot bee cheated of their inheritance nor make it away because the right is in another so the children of God haue no other right to Gods Kingdome but by Christ and their right being in him cannot be lost To Adam was given saith Augustine power to persevere if hee would but not will to doe what hee might but to us who are grafted in by faith is given both will and power to persevere But some perhaps will say if a man cannot fall from this grace then although wee should shake off all feare and care of God wee should still continue in his favour Nay this doctrine say the Papists and others opens a wide gate and intiseth us to all sinfull libertie No such matter For 1. God therefore hath not given us power of continuance that we might be without his feare but therefore put into us his continuall feare that we might continue Wee could not liue in him without his feare therefore that we might for ever liue in him he puts such a feare into our hearts which might wedge us fast and bind our inconstant hearts in his Covenant especially let us obserue that not the gifts onely but the very person of the holy Ghost abides with the faithfull as an earnest of our inheritance untill the redemption of the purchased possession Now the blessed Spirit is not onely to the faithfull a seale and earnest fully to assure and make over to them the heritage of glory but he is there a Lieger for Christ holding possession for him and keeping us for him untill comming Even as a seale in Covenant or earnest is not onely an assurance to mee of the buyars good intent meaning but a fast bond to assure him his bargaine 2. Is there nothing to maintaine this godly feare but losse of glory will onely dis-inheriting affright an ingenuous châ—ld nay the very frownes of his Father and feare of chiding much more severer correction will hold him
these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground How lamentable were the estate of a Towne halfe affamished and round beleagred with a strong enemy who kept them from all succour that they might see even at their gates store of corne sent by their friends but no entrance for it by reason of the enemy This is their condition The food of eternall life is sent by Christ brought by his messengers stands ready at the eare to enter but the devill barres the gate and turnes it from them In respect of God the danger is yet greater for he hath protested to yeeld us the like measure as we shall see more largely hereafter if we suffer him thus to goe after us intreating us to turne and be reconciled and we are carelesse the tide shall change when we shall as earnestly cry and howle for mercy and he will laugh at our destruction see his word Prov. 1. 24 26 28. and the deed answering it Zach. 7. 12 13. Exhortation Let us therefore shake out this spirituall drowsinesse wake our eares and watch them to keepe them waking let this thought be ever in thy heart to hold them open I see indeed a man but I heare the Lord the voice is mans but the word is Gods whether I consider the power and authoritie or the loue of the speaker or matter of the speech necessity of attention lies upon my soule He is my soveraigne Lord in whose hand is my life and death temporall and eternall his loue wonderfull passing the loue of all creatures passing knowledge the subject of his speech is my happinesse laying downe plainely before mine eyes the way of my eternall life and should I neglect such a speech and such a speaker Thus when we haue provoked our hearts to this dutie let us inquire the meanes enabling us to performe it and constantly practise them Meanes 1. Labour to emptie thy heart and to cast out the ignorant conceit of knowledge he feedes the hungry Away with that proud opinion of goodnesse and abilitie 2. Consider the necessitie and the nature of the word purposely sent to supply it being the wisedome and power of God to saluation Verse I. Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seate of the scornfull The body of this Psalme hath these two especiall members 1. The double estate of man 2. The cause of it both which the Holy Ghost propounds as the strongest incentiues to godlinesse The first is as a cord of loue to draw the second as a whip to driue us The estate of man is either blessed and happy or cursed and miserable The blessed described first more confusedly and generally in that word Blessed or as in the Hebrew blessednesses where thus God reasons with us Thou desirest to be blessed all thy actions all thy wishes tend to this issue but loe yonder is true blessednes and I am here ready to be thy Guide and haue to this end lent thee my word to be a lampe to thy feete and a light to thy pathes up then follow me and I will certainely bring thee to all thy wishes Secondly he points out the way to attaine it and first that which must be left and forsaken which is three fold 1. the counsell of the ungodly 2. standing with sinners 3. sitting with the scornefull Then he sets out the path which we must take and walke in namely the Word this we doe as well by delighting as meditating in it these are the two feete which carry us in the way to happinesse and this meditation amplified by the time day and night so thus God pleads with us would'st thou goe in the strait way to happinesse the shortest cut nay the onely tract is by holinesse take heed therefore of those three left-hand paths thou shalt see ungodly men walke in evill counsell obstinate sinners stand in perverse wayes mockers sit downe in the chaire of scorning all these may seeme to flesh and bloud faire and likely but take thou heed turne aside and enter not into them and know that they lead thee through vanity to destruction but loe there lies directly before thee a narrow path of meditating and delighting in the word of God set in thy foot here take this strait way and it shall certainly bring thee to thy desired ends and know howsoever it seemes at first hard and much about thou shalt finde it pleasant and the neerest way to thy home Thirdly this happy condition of man is more particularly set out to the view and clearely revealed unto us 1. by a most elegant similitude of a tree 1. planted 2 watered 3. fruitfull 4. ever flourishing 2. by some part of it namely Prosperitie where thus againe our Guide confers with us Lift up thine eyes now and behold right before thee the joy of life the crown of thy labours the haven of all thy desires see how directly this path leads thee to the true vine Christ Iesus and grafts thee in him in whom onely thou art blessed with all spirituall blessings behold how these waters of the Sanctuary flowing from the well of life fill thee with fruit and sustaine thee in a most flourishing estate consider from the time thou hast constantly set thy foote in this way I will blesse thee and make aâ—l thy wayes to prosper In the next place the cursed state of man is laid downe 1. negatiuely not so the wicked that is not blessed but cursed not planted but wilde not watered but parched not fruitfull but barren not â—lourishing but withering and blasted not prospering but confounded 2. positiuely 1. by a comparison of chaffe driven by the winde 2. by a double consequent they cannot stand in the day of judgement nor in the congregation of the just Lastly he shewes the cause of bothâ— namely the Providence of God over-looking and over-ruling all creatures where yet further we may heare our gracious God instructing us Looke yonder and view well the issue and end of these men which take the other way â—â—e further they goe the further they wander from that which they seeke they are in a very wildernes wilde dry and barren see there how they are stubbed up and cast into the fire how sodainly are they destroyed perished horribly consumed Know then the pathes of men are directed by the Lord waite thou therefore on the Lord and keepe his way and hee shall exalt thee and thou shalt inherit the Land when the wicked men shall perish thou shalt see it Now in this first verse obserue 1. the way 2. those that goe in it 3. their proceedings or journies every one of these expressed in three severall degrees In the way marke 1. the entrance counsell 2. the continuance or progresse the habituall practise of sin more specially here called the way 3. the uttermost extent
offered and hast now long continued in thy folly even despising in thy carnall conceit the wisedome of God in his word yet if thou now returnest leanest not still to thine owne wit but yeeldest vp thy selfe to the yoke of Christ thou art heere already and shalt be must more heereafter happy and blessed To witnes this truth beside many other the whole 15. chap. of S. Lukes Gospell may be fitly cited where in those parables especially that of the Prodigal spending rioting never returning till by extreme miserie he was scourged home yet then graciously receiued entertained with a feast and clothed with the best robe our Saviour aâ—firms much ioy to be in heaven for one sinner that converteth Even scorners are called to repentance and grace offered and the Prophet invites and cals to such Be no more mockers least your bonds increase And it is more then probable that some of those who mocked the Apostles as if they had beene overtaken with wine were not onely called by the word but throughly recalled and pricked in their hearts baptised and saved The grounds and reasons of this as the former proposition may be 1. In God his infinite and unutterable mercie taking no delight in the death of the sinner but calling to returne and ready to receiue Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will haue mercy upon him and to our God for he will abundantly pardon 2. In David who had both by the word and no question by experience seene this worke of Gods mercie in many notorious sinners Gather hence these instructions 1. There are divers degrees of sinnes and sinners many steppes and staires in the descent of death some lower then other and neerer to the gates of hell Some transgresse of ignorance some of knowledge sinnes of knowledge are some of infirmitie not without strugling some of presumption nay even these of presumption some of them not committed without feare or remorse with purpose of ameÌ„dment some with an high hand as in defiance of God and open contempt of his justice There are many respects which aggravate sinnes and make them either more or lesse odious The sinne of an eminent person more scandalous and hainous and therfore not onely punishments but which is not to be read with neglect sacrifices of greater price set out for them Sinnes of ignorance in a Priest were propitiated with a yong Bullocke the same sinne in a Ruler reconciled with a male goat in other with a female A Priests daughter if shee play the whore must be burnt with fire So the excellencie of the person offended aggravates the offence reviling the Prince more then railing at a subject blaspheming God worse then slandering man Many circumstances there are w ch lessen a trespasse or increase it whence our Saviour more deeply censures the Iewes then Pilate they Gods people he an heathen they from outrage and furious malice with threats and tumult driue him against his judgment to corrupt judgement and abuse the Ordinance of God even his justice but he desirous to content the people fearefull to incurre Caesars displeasure labouring to saue the innocent was at length overcome by their importunitie and clamours therefore had they the greater sin Verily the justice of God proportioning a greater measure of damnation to some then others necessarily argues the sinnes of men to be of divers size and measure The sinne of Bethsaida Capernaum Chorazin more intollerable then those of Tyre Sidon Sodome or Gomorra Sinnes and sinners may well be resembled to diseases and diseased bodies Every disease as it more distempers the body and disturbs that just proportion and mixture of humours convenient and agreeable to nature so is it more grievous some so strong that they catch and infect the bodies infected sonoysome that they spread their poyson and even dartâ—out venome to wound others with whom they converse Thus every sinfull disease of the soule as it is more contrary to that spirituall crasis or temper of life in which God created it is more foule dangerous and even infectious Hence we reade that many Lands haue beene polluted and tainted with some notoâ—iously sinfull people and even sicke of them till it had spued them out So was it with the Canaanites Nay even the Israelites also after they were entred into the Land defiled it with idols and false worship and were therefore cast out see Ier. 16. 13. 18. And surely as any sin is more heinous foule and abominable so is it more strong to infect witnes that monster of idolatrie which how soon it poysoned the whole world and how easily yet it shâ—ds its venome into the hearts of men the old heathenish Iewish and now Popish Idolaters suâ—â—iciently testifie no lesse contagious is swearing drunkennesse cursing and such other what reasonable man can deny these sinnes to be as catching as pox plague or any like disease of the body No sooner entrâ—d that image worship into the earth but it shed it selfe into the whole body of the world and hardly one member even Abraham escaped and even he not untainted In the time of Ieremie the land mourned for oathes in our time it is to be wondred that the land sinkes not to hell under the burden of this sinne there is hardly one of an hundred that makes conscience of all oathes they haue pettie oathes as they account them and coyne strange Gods to sweare by the Masse Ladikin or Lakin and much like grosse profanenesse they continually use without feare or wit yet is cursing as ordinary as swearing and dâ—unkâ—nnesse comes not behind any of them how genâ—rall it is and how it hath and doth infect witnesse the ruine of many families the pining and leane cheekes of many wiues and children and the loathsome stinke of it in every corner One degree of sinne is but a step to another leading or rather driving to further iniquity look as it is with these positions of the body when we haue long walked wee desire to make some stand when we haue stood a while we will set downe and compose our selues to more rest so is it with the soule in these sinfull dispositions when it hath walked in the counsels of ungodly men it will stand with sinners in their obstinaâ—e disobedience and when it hath stood in those rebellious wayes it will sit down with mockers rest it selfe in the chaire of scorning Certainely as that pure aâ—d glorious Spirit when he enters into the heart of man and â—nlivens him with his gracious presence leads him through every good path stirres up directs and strengthens him to walke in the counsell of God to stand in the old and good way and leaues him not till he hath seated him in fulnesse of grace and glory so when those spirituall wickednesses in high places Satan with his legions enters and possesses the heart of
that there is no estate of man which may not there find what soever is comfortable and usefull 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures and could perceive and professe him to be the wisest happiest who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most godly wise 3. Especially the very object of delight being goodnes hence the wil is necessitated to take pleasure in it It proceeds from God the infinite goodâ— it is in its kind infinitly good therfore called the good word of God the end effect of it to lead us to our supream good happines But is it not the savour of death No otherwise then Christ is a rocke of stumbling not in it selfe but by the perversnesse of man Nay rather this argueth the goodnesse of it because as a thing is more good so the abuse of it is more dangerous In a word whatsoever goodnesse is in any creature whereby the bodily sense and life is refreshed all this in a farre more excellent manner and measure is comprised in the word The fleshly eye is ravished with beautifull colours and corporall fairenesse but the understanding is that eye of the soule to which truth is the most proper and pleasing object and therefore the feete beautifull that bring it The eare is pleased with sweete words and â—loquent speeches but how pleasant to a spirituall eare is this upright writing the words of truth The tast is delighted with sweet meats but the word is hony and â—he hony combe to the mouth of the soule How delightfull is gaine and profit to a worldly heart But this word is the currâ—nt coyne of that heavenly Kingdome which stocketh the heart with the treasures of grace and bringeth us to those full riches and inheritance of glory It is therefore our dutie to draw our averse hearts to delight in it and not onely necessarily but joyfully to converse with it Try here and proue thy selfe whether thou art yet entred into this way of happinesse See here the happy or blessed man delighteth in the law of God as well the word it selfe as the way set him downe in that word is pleasant and delightfull Obserue therefore the worke wisedome of our Creator and thou shalt find that as he hath allotted to the creatures severall beings and natures so hath he filled every nature with severall affections dispositions Among the sensible some take their pastime in the ayre some in the water nay some within the earth In the vegetatiue we see some trees and herbs delight and thriue in waterie and marish grounds other in dry and rockie some in hot and others in cold some in a fat others in a barren soile Thus in the food and nourishment of sensible bodies what a strange difference doe we see That is pleasant and wholsome to one which to another is loathsome and a deadly poyson Thus hath that all-wise Creatour disposed that there shall be a kind of aptnesse and affection in one creature to sustaine and beare up the nature of another Now as he hath given to the creatures severall natures and fitted them with severall nourishments answearable to their constitutions so also hath he so tempered their complexions that they are necessarily and strongly carried by their appetite to desire those things whereby their nature is sustained and comforted applying their tast to delight in those nourishments Thus in thy bodily life he hath given bread and wine for thy sustenance and so ordained that by his blessing there is in this food a power of increasing and strengthning the body and in the body a necessary and earnest desire of these aliments and in the tast a pleasure to receiue them Thus now is it with thy soule If thou art entred into this new life Christ Iesus is that bread which came downe from heaven the bread and water of life the true vine which cheeres up thy soule hee is brought home to thee in his word which word God hath purposely given to be the meanes of spirituall life and hath put into it his power to salvation therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it so likewise hath he given a spirituall tast to which this good and wholesome word is as hony and the hony combe so that they are not a little delighted and pleased with it If therefore thou canst finde in thee this spirituall tast constantly delighting in the word it is a sure note of life But had not Herod and haue not temporary beleevers a tast yea a delighting tast in the word Yes but 1. not constantly no not in the promise 3. The delight which they haue is not indeed in the word but in their owne conceits falsly drawne from it as remission of sinnes at all adventure mercy and grace without any true change or repentance and such like yea even then many things of Gods law they spit out as bitter and unsavory But the true Beleever hath this tast in him constantly though sometimes dulled by tentation and rejoyceth not onely in those sweet promises which nourish him but even in those bitter reproofes as in sowre but wholesome salets provoking to appetite and clensing the stomacke So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure The way of godlinesse righteousnesse sobrietie are all delightfull This is not so with the wicked man who may please himselfe or at least seeme so in some of these but hath no heart to many necessary duties nay utterly dâ—tests and abhors them The most civill man will take much libertie not onely in omission of pious duties as of prayer in his closet and familie breach of some part of the Sabboth but â—steems it a light matter to breake out into commission of some ungodlines as oaths so they be not frequent nor of the greater size in his measure but especially in shaping a religion and worship of God after his owne fancie neglecting nay even despising the rule of God at least precisenesse of that rule The hypocrite will gild over his out-side with a faire resemblance of pietie to God and the eye must be very sharpe to spie out a fault in the outward forme of his profession but is far from that seeming care of righteousnesse and just dealing with men but that we may easily discerne grosse neglect of such duties But he that delighteth in the Law of God cannot be thus disposed But as he loues the Lord for himselfe and delights his soule in rendring to God that which is his so doth he loue his brother for God and will carefully obserue his respects unto him 3. Seing the Lord giues this name of Law to the Scripture hence is just occasion to refute that blasphemous errour of Poperie that the written word is not a perfect rule or direction But 1. God in evident termes contradicts it The Law
Certainly the ground of this disobedience and rebellion is grosse infidelitie even a resolute unbeliefe of Scripture Had the Iewes beleeved Moses then would they also haue beleeved Christ. But if they beleeved not his writings they could not beleeve Christ his preaching how truely may we apply this sentence of our Saviour to this unbeleeving generation Had you beleeved Christ you would haue beleeved us for he spokâ— of us and hath told you He that heareth you heareth me But if you beleeve not his writing how should you beleeve our preaching If you despise his word in his hand you will easily scorn it in our mouthes And indeed this unbeliefe is more apparent because the more men urge and presse the Scripture on the conscience and practise of men observing the rule of his Spirit in preaching to edification and labouring to beat downe whatsoever exalts it selfe against Christ that everie thought may be subjected to his Scepter the lesse credit estimation and good opinion they gaine among men the lesse their doctrine and persons regarded But if neglecting the evidence of the Spirit they sticke their sermons full of Rhetoricall flowers and witty conceits of men if they come in ostentation of much reading stored with the citations of Poets Rabbies Schoolemen and with the sentences of ancient Doctors of whom there is no doubt very good and much profitable use in their season the more they goe on in this course where the conscience is not stirr'd as being altogether loose from man the more are they admired reputed and followed Oh this word of God is sharpe a two-edged deepe-cutting sword whose downe-right blowes cleaue the heart of our sinfull nature when those vaine flourishes never moue us hence it is feared and hated by those who liue in sinne and resolue to rest in the forme of godlinesse Therefore that most fearefull judgement fals often upon them there shall bee like people like priest The people rise up earely to follow drunkennes and the Priests ready to invite them Come I will bring wine and we will fill our selues with strong drinke when the people are deafe the pastor is blind they desire to be soothed he fills his tongue with flattâ—ry The people desire Cause the holy One of Israell to cease from us and the Lord justly giues them up to the doctrines of men and vaine flourishes of humane wisedome In a word as they wish so they receiue from God in his just judgement Ministers not after Gods but their owne hearts that they who haue no pleasure in the truth may beleeve lies and vanities and putting from them the power of Gods salvation may sinke in their owne perdition 3. Those are here sharpely to be rebuked who haue no relish in the word of God noâ— finde any sweetnesse in it The complaint of the Prophet is now verified in many who make no question but they are Christians good enough They haue uncircumcised eares they cannot heare the word os the Lord is unto them as a reproach they haue no delight in it How woefull is their estate if they had any sense to apprehend it and how much more woefull that they haue no feeling of this their woefull miserie That man is farre spent who being diseased cannot abide either good physike or wholesome meat but wholy delights in such a diet as is prescribed him by his distemper and how neere is that soule to hell who loathing all remedie cannot tast any thing which should doe it good but longs for all sinfull matter whereby it is every houre made riper for hell Certainely where the conscience cannot but confesse a life to come how fearefull is this condition which evidently shewes the soule to be dead unto that life dead in sinnes and trespasses for what life can be in any creature which desires not and that necessarily the meanes whereby this life is maintained thriues and prospers what affection of life where we delight not in that which preserues it Now were this death as in the death of beasts the deprivation onely of life and so a perpetuall sleepe without dreams a senselesnesse without any either pleasure or trouble it were the lesse miserable But when the heart knowes that after this life so short there succeeds another which is endlesse where both soule and body againe united shall continue for ever either in a most joyfull glory or an hellish torment no hope of change how miserable is this estate which testifieth to our face that we haue no signe of this life but are marked to that endlesse and fearefull perdition Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules If thou findâ—st thy heart take pleasure in this word thou canst say as the Prophet and as he truely say Thy word was found by me and I did eate it and it was the joy and rejoycing of my heart thou shalt finde the same comfort which is there given to that Saint and assure thy selfe that God will make good to thee what here he promiseth Thou shalt be blessed Surely even then when thy disquiet soule working in thee boiles in griefe and vexation to see that law of thy members rebelling against the Spirit and so strongly opposing that thou canst not do the good thing which thou wouldest then this delight in the law concerning the inward man will be a soveraigne comfort to thy afflicted spirit so that thou wilt be able with peace to say It is not I but sinne that dwells in me neither shall it be imputed to me but to the enemie prevailing against me Suffer then the words of exhortation and labour for this delight in the law of God Striue with thy dead heart to bring it to this dutie that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it Can there be a more easie command then this namely to delight in thine owne good and happines Now there is nothing in the word of God but that w ch wholy tends this way nothing in the yoke of Christ but that which is sweet and easie Remember how sweet the mouth of Christ is to those who haue beene acquainted with his word and exercised in it But what meanes should we use to worke our soules unto this delight in the word of God 1. Thou must purge thy tast from delight in sin when wickednesse is sweet in thy mouth and thou hidest it under thy tongue when thou favourest it and wilt not forsake it thou canst not possibly favour the word of God 2. Thou must earnestly intreat the Lord to open thine eyes that thou maiest see thy estate how naked blind poore and miserable thou art in nature that so thou mayest haue more sense how necessary this Ordinance of God is and how wretched thou art without it Be instant therefore with the Lord to giue thee this hunger
another or when a sience is cut off from one stocke and grafted into another Thus in the Scripture we shall find that men are taken out of the world and removed to the house of God and especially we shall often read the similitude of grafting applied to the Saints because growing naturally in the first Adam we are cut off from that wild stocke and are implanted into the second â—dam Christ Iesus 3. Lastly waters may be here taken for the word of God the water of the Sanctuary such as is drunke downe into the soule by the eare So againe Apollos is said to water 1. Cor. 3. 6. Againe water may here signifie the Spirit not as there is in water a power to wash and clense as sometimes it is taken but as moisture is an especially principall of life the word and Spirit being to a Christian for eternall life as moisture to a plant or palme So the sense of the point is Whosoever forsaketh the way of wickednesse and constantly delights in the word and meditates in it is like to a palme which a man transplanteth into a fertile soile hee shall bee nourished with those pure rivers of the Sanctuary hee shall be watered by the Spirit of grace Proofe Ier. 17â— 7. 8. and Rom. 11. 23. As for grounds we shall not need to insist on any Sufficient is it to name those which the Spirit himselfe hath mentioned the bountie and goodnesse of God Rom. 11.22 Apply this 1. for Instruction 1. As a tree transplanted or a sience grafted into a new stocke is altogether altered in the qualitie so whosoever is ordained to a blessed estate must bee and in due time is wholy changed and entred into a new condition much differing nay indeed quite contrary to the former This alteration is expressed in Scripture many wayes sometime we are commanded in plaine words to be changed or metamorphosed as Rom. 12. 2 even moulded or stamped and so to be fashionâ—d after the image of the Lord 2 Cor. 3. 18. So likewise that word which is used most commonly for repentance as Mark 1. 15. signifies a change of the mind that as repentance is the first evidence of our happinesse so it consisteth of a through alteration both of the inward and outward man Thus also by metaphors and many full similitudes it is frequently described by the Spirit The former estate of man is called darkenesse the new light so that as palpable as the change is from night to day and as contrary as darkenes is to light so is it here Now this darkenesse intends 1. A grosse ignorance of God and of his will which is the cause of all miserie For as to know God is the onely happinesse and nothing else worth the rejoycing it is eternall life so ignorance of God must of necessitie be miserie and death eternall Thus the Apostle describes this difference plainly The naturall man doth not cannot discerne the things of God as being spiritually discerned the spirituall man discerneth all things 2. Darkenesse is taken in the word for that sinfull filthinesse which abhorres the light and for all manner of hatefull and abominable iniquitie see Ioh. 3. 19. called therefore the workes of night and of darkenesse So againe the Spirit resembles this estate to a new man and a new creature Ephe. 4. 22. 23. 24. Colos. 3. 10. 2 Cor. 5. 17. Gal. 6. 15. Foâ— as when some excellent Artificer hath framed a statue of gold and silver and employing all his cunning hath made it goodly and beautifull to the eye if by any mishap if fall is broken and defaced he causeth it againe to passe through the fire and casting it into the former mould brings it out perfect and as or more faire then ever So when the Lord saw us whom he had formed after his owne image by our fall bruiâ—ed broken and altogether deformed he melts us againe and renews his glorious likenesse upon us so that now wee are not the same men or creatures which we were before But as that frame of the workeman when it is broken is the same for substance but in shape contrary so here the bodies and soules are the same in their essence but altogether contrary in qualitie So likewise this difference is resembled to life and death Colos. 2. 13. Ephe. 2. 1. 5. Now therefore as the same body when it is dead hath no sâ—nsâ— in it or motion belonging to life but rots stinks and is most loathsome so that men not onely stop their noses but shut their eyes and even tremble to behold it but being aliue was moveable sensible amiable and excâ—eding beautifull even to ravish the eye so that state of sinne that body of death from which we are changed if we could throughly looke into it is more foule and loathsome then any corporall pollution but that life of Christ more louely and ravishing then wee in this glimmering light can possibly conceiue and imagine But to passe by very many similitudes none is more frequent then this of grafting And as grafting is double either by implanting a base sience into a noble and generous stocke or letting a good and pleasant sience into a base and sower stocke so in this spirituall planting we shall find sometime the stocke to be Christ the true vine and naturall Olive sometime our cursed nature is compared to the body of tree and the word of God resembled to the graft as Iam. 1. 21. so then as a wild oliue grafted into a true is partaker of the sap and fruit of the good Oliue and is utterly changed and becomes of another nature and tast so when we are grafted into Christ wee receiue all spirituall influence from him whereby ws are fruitfull for without him we can doâ— nothing Iohn 15. 5. Likewise as when a good graft is let into a wild crab-stocke the sience so alters and sweetens that sower and harsh juice of the stocke that the fruit becomes altogether contrary to the former and is very pleasant so when the word is grafted into us it so changes our affections and all the inward man that we bring forrh cleane contrary to our corrupt natureâ— the pleasant fruit of righteousnesse There must bee therefore and certainely is a change in man before he can attaine any happinesse What it is may be gathered by that which hath beene spoken and specially from this comparison for when we transplant any tree wee doe it to this end that wee may enjoy better fruit of it as disliking that which is naturall to it To open it yet morefully the former similitudes excellently set it out unto our eyes As first that metaphor of light that by nature wee are even naturalls or mad men in respect of spirituall understanding hauing the eye of supernaturall reason in the knowledge of God quite put out and in the stead of that lightsome eye representing spiritualll things an hellish darke and
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
of a whole Province so we distinguish the Greeke and Latine East and West Churches some lesser as the Church confined to any one Citie the Churth of Rome the Church of Corinth and some private shut up in one familie see Rom. 16. 5. Philem. 2. There is also a distinction of a true Church which continues in all fundamentall truth delivered by Christ and his Apostles or false which declines to some hereticall doctrines and departs from the foundation either from that rule of faith or manners Thus as the Marcionits Arrians Macedonians c. erring in matter of faith concerning the Godhead or manhood of Christ or concerning the blessed Spirit So the Nicolaitans maintaining filthy and promiscuous lusts were false Churches howsoever they were sound in divers other points of Christian doctrine Now the Congregation here mentioned cannot be stretched to any other but either the invisible or tryumphant Church 3. Lastly the just are those Saints of God which being justified by the blood of Christ are also sanctified by his Spirit So the sense is Howsoever here on earth wicked Atheists heretickes and hypocrites may come in sheepes cloathing and not onely creepe into the flocke but also rule and tyrannise in the visible Church yet as they are no members of the true invisible Church so when that great Shepheard shall separate the goats from the sheepe these wolues in sheepes cloathing shall bee uncased and cast out into their owne place with dogges Proofe Mat 25. ver 31. to the end Revel 21. last ver and 22. 14. 15. The grounds are 1. In the nature of sinners Truth and lies vertue and vice cannot stand together As therefore in the creation there was a separation of light from darknesse so in this perfect renovation 2. From the nature of the Iudge who is of pure eyes and cannot endure sinne but is a consuming fire to such 3. From the time It is the season when Christ shall wipe off all spots and wrinkles from his Church but these are spots and blots in the Assemblies 2 Pet. 2 13. Ephe. 5. 27. Here therefore is manifestly taught us that no sinner that is no man liuing in wilfull sinne and maintaining it in his practise is or can be a true member of Christ or his Church but indeed a very spot and blot in it Truâ— is it that as a field is called a corne field wher there is much and perhaps more weed then good graine and a heape of corne where there is more chaffe not from the greater but better part so a Congregation where many Atheists and hipocrites are miâ—gled with the faithfull is called a true church though indeed those are but as ill humours in the bodie rather griefs then any parts of it They were not of us they were not all of us see Math 7. 23. Hence called as before spots and blots The reasons also confirming this truth are apparent For first every member is and cannot but be of the same nature with the head monsters are they which haue the head â—f one kinde the bodie or any member of an other the head of a man the foote of an oxe But the nature of Christ is the divine nature pure and holy freâ— from sinne therfore also his members haue by in fluence from him been changed into the same diuine nature in that they fly the corruption which is in the world through lust 2. Pet. 1. 4. see also Heb. 7. 26. Secondly he cannot be a member of Christ who by the ordinances of God powerfully working on him by the Spirit is not renewed and changed He that beleeueth and is baptised is saued but he that beleeveth not is damned We are buried in him by baptisme the Gospell preached begets us in Christ But the Gospell and baptism where they are made effectuall by the worke of the Spirit clense and wash from sinne and bring to us that sanctification whereby we are purged Iohn .15 3. Eph. 5. 26. Thirdly sinne doth not onely separate from Godâ— Esa. 59. 2. but when it is in dominion divides us utterly from the government of Christ makes his sweet and â—asie yoke griâ—vous and loathsâ—me If we are members of Christ he is our head and King but where sinne hath dominion Christ his sceptre hath no place 2. Howsoever wolves in sheeps clothing may creepe into the flock of Christ of which Christ hath given us warning Mat. 7. 15. and the Apostle Act. 20.29 30. yet they shall certainly be uncased not onely in the finall iudgement where their hipocrisie shall be stript nakâ—d before all the world and their filthines bared to every eye but here also so farre that the Elect of God shall cleâ—rely discâ—rne and avoyd them as Math. 7. 16. God will lay open their falshood and discover their dissembling see Ierem. 29. 20. 21. 22. 23. Neither is any thing in scripture more evident then this dealing of the Lord who whensoever such Foxes haue entred among his people hath stirred up some eminent person and filled them with singular gifts to resist them least the faithfull might be deceived and drawn away by their hypocrisie Thus God opposeth Moses and Aaron against Iames and Iambres Elias and Elizeus against the Priâ—sts of Baal Iâ—remiah against Hananiah Ahab and Zedekiah Christ and his Apostles against the Scribes Pharises and Iewish false teacheâ—s Thus afterwards as haeretikes began to spring in â—he church hâ— raised up many faithfull pastors to cut downe their lies and display their hypocrisie which is evident in the storie of the Church and eminent this way was that holy Augustine who was called and indeed was the mall of heretickes The reasons also are cleere and plaine First and espâ—cially the loue of God to his Church who as he hath sent his sonne to bring them out of the power of darkenesse and the shadow of death so also hath given his Spirit to guide and lead them into all truth and his word as a touch-stone to try these spirits whether they are of God Secondly The vigilancie and care of those whom God hath set as watchmen who being not hirelings but faithfull Pastors doe not flie when they see the wolfe but giue warning to the sheepe Thirdly There is a spirit of discerning Philip. 1. 10. which God poures out to the faithfull in divers measures according to their place which they hold in the body of Christ to some more to some lesse to all some so that even babes to whom S. Iohn writes may try the spirits whether they are of God 1 Ioh. 4. 1. For even these comparing the doctrine of these hypocrites either with the Scripture or the rule of faith written by God in their hearts and finding the disagreement can refuse and abhorre it see 1 Ioh. 2. 19. 20. 21. Here is offered a very fit occasion to lay open the hypocrisie of that false Church and her apostacie which challengeth to be not onely the true but
there should bee a God and that ungodly persons counsels and actions should prosper but seing God his counsell decrees and honour must stand theirs must fall Haman and Mordecai cannot stand together much lesse God and ungodly persons They are but as a potters vessell and he crushes them with a scepter of iron they cannot therefore but be broken in peices 1. Here may we admire and detest that strong folly of men which desire resoâ—ue and delight to bee in their societie and condition which is thus hated rejected and scorned by God For doe they not know that wicked persons living in open rebellion against the lawes of God are by God rejected and hated are they ignorant that they liue and so purpose to liue in this estate they can denie neither yet shall no perswasion bring them out from their resolution but thus they haue and thus they will continue They heare the threatning and thundring word of God The sacrifice of the wicked is abomination to the Lord and all their wayes The froward in heart are abomination to the Lord therefore though hand joyne in hand they shall not be unpunished They heare their owne souâ—es testifie while thou livest in this rebellion neglect and restraint of prayer contempt of the word breach of the Sabboth swearing lying drinking thou art a most accursed creature They heare the gâ—acious promise of God I Haue no desire that the wicked should die shall he not live if he returne from his evill way and that loving invitation Why will you die yet are they so bewitched with the harlotry of sinne and so besotted in their miserie that neither Gods word nor their owne reason can perswade them to forsake their confessed but plâ—asing death and miserie for a confessed life and happinesse This wretched behaviour hath no other fountaine but either Atheisme or unbeliefe For either they denie God in their hearts or at least which is all one fancie him idle and not regarding without any care or providence or else they giue no credit in heart to those threats and promises of God Certainely many delude themselues with a conceit of mercie even in the highest rebellion and especially with the thought of turning at better leasure nothing doubting but that if they haue time to say Lord haue mercie on mee all will be well with them In humane affaires because the displeasure of the Prince is as the roaring of a Lion hence whatsoever may bring them into disgrace they will carefully avoid and if they haue incurred his anger what will they not doe to appease his wrath and procure his favour But their contrarie behaviour to God cannot but argue a contrary perswasion 2. The vaine labour of worldly men hunting so hotly and eagerly pursuing wicked Mammon It is wonderfull to see the brutish nay more thâ—n beastly sencelesnesse of professed Christians this way with what incredible paines and delight they follow after the fading world If either the word had not made them know or their owne experience confirmed to them the vanity and vexation of all earthly things if they knew not they should carrie nothing away with them there might bee some shew of excuse in such people But when they denie not that truth yet to take such paines for a fading vexing vanitie which even now in it selfe is nothing worth but in the eyes of fooles and instantly will bee nothing at all is more folly then can sute with a reasonable creature For to seeke and search for wicked riches and pleasures that is to pursue our owne destruction what madnesse is beyond it what marvaile to see a foole child or Lunatike to delight in some hurtfull thing Alas they want the use of that reason which should direct them But for a creature able to use his reason for a Christian that enjoyes the light of understanding nay of the word and Spirit thus to do at it passeth the conceit of a man how they should bee wrought to it Can any man plead ignorance and say I knew not that I should forsake this life and the appurtenances of it I knew not that riches haue wings as an Eagle I knew not it was as a spiders webbe Esay 59. 6. Iob 8. 14. 15. that my honours profits pleasures should perish and all my thoughts and labours vanish like a cloud What Christian but must confesse I know that good men shall leaue an inheritance to their childrens children but the riches of the wicked are layd up for the just If the wicked heape up silver as the dust and prepare raiment as the clay hee may prepare it but the just shall put it on and hee shall divide the silver The riches of vanitie shall diminish Nay the happinesse of the wicked shall destroy them yet will they by fraud cousonage oppression lies perjuries and all manner of wickednesse labour to inrich themselues and bee loaded with thicke clay How true and fearefull is that saying That gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death Our experience of Gods curse upon such wicked substance hath begotten a proverbe that ill got goods never prosper yet as if joy comfort life and happinesse wholy consisted in earthly things so doe men runne and poast after them To shut up all in a word of exhortation use all diligence and labour to come out of this cursed estate I do not wish thee to looke out and long for happinesse nature and selfe loue will enforce this desire and thou canst as well remoue hunger and thirst from thy body as this wish of happines from thy soule But as thou desirest to be blessed so seeke it in the right way Hearken not to ungodly counsels giue no credit to the vaine perswasions of unexperienced guides never acquainted with true blessednes or the way that leads to it Trust in the Lord thy God and thou shalt be assured beleeve his Prophets and thou shalt prosper Say to thy soule Art not thou spirituall and immortall aâ—d are not all these things in this world in which ungodly persons place their happinesse carnall sensuall and perishing in the use and is it possible that an immortall Spirit can be blessed by enjoying things fleshly and fading Doth not thy excellencie consist in likenesse to thy Creator and Redeemer and in his divine nature and how then should sinfull men and counsels directing thee or rather plunging thee in the mirie wayes of worldly Mammon wicked riches advancements and pleasures bring thee to this thy happinesse When I heare or read of an humane creature mingling himselfe with a beast I disdaine loath I detest his filthinesse and account him for the greater beast of the twaine eveâ— an abominable monster If thou then an heavenly and glorious substance shalt dote upon earth and dung canst thou esteeme thy selfe any other then a prodigie or monster in nature Oh then learne with an