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
first inward in the heart as a bodily eye cannot see a spirituall substance so a carnall man cannot with a fleshly eye perceiue spirituall things hence he judges them foolish The spirituall man by a spirituall light seeth and acknowledgeth it to be the wisedome of God And we speake wisedome among them that are perfect not the wisedome of this world c. but we speake the wisedome of God here is a manifest separation in understanding and judgement 2. The carnall person savours the things of the flesh he feeles no sweetnesse no relish in those spiritual dainties but embraces the present world and takes his portion in it Contrary the spirituall man savours the things of the spirit how sweete are thy words unto my taste yea sweeter then honey unto my mouth Thy testimonies haue I taken for an heritage for euer for they are the rejoycing of my heart here we see a palpable difference and opposition in their will and affections Againe there is an outward and more open separation in their externall actions the worldly man as he hath his treasure and heart so likewise his conversation on earth he mindes earthly things even in heavenly affaires but the others conversation is in heaven Looke first to their speechâ— you shall find the mouth of a carnall man an open sepulchre belching out stinking breath in oathes curses lies slanders making nothing of idle jesting wanton and rotten talke but even vaine and idle how much more unsavoury and rotten speech must not once bee named among Saints he must turne the current of his words to edification to minister grace to the hearers his speecâ— must be alwayes in grace seasoned with that salt of the Sanctuary that it may bee a pleasing and acceptable sacriâ—ice and because he knowes it an untamed monster not to be subjected by man he cals to him for helpe who is able to subdue all things to himselfe Set a watch O Lord before my mouth keepe the doore of my lips the like contrariety shall we find in all their actions In their society also and company there must be a separation For 1. in generall we may not delight in such as they are such with some we may ought to converse while we haue hope to do them good thus our Saviour with Publicans so likewise with Princes Parents Masters under whose authority God hath subjected us 2. Howsoever we may relieue bodily necessities of the most wicked men and obstinate in their wickednesse of whose conversion we haue no hope yet must we as much as duty to God and man and civility will giue leaue avoid them Reject an heretike after once or twice admonition but now haue I written unto you not to keepe companie if any man that is called a brother bee a fornicatour or covetous or an idolater or railer or a drunkard or extortioner with such an one no not to eate If any man obey not our word note that man and keepe not company with him Consider the disposition of this man a man after Gods owne heart O that thou wouldest slay the wicked depart from mâ—e you bloudy men I haue not sate with vaine persons neither will I goe in with dissemblers I hate the congregation of evill doers and will not fit with the wicked It is recorded of S. Iohn the Apostle that he would not stay in the bath where he saw Câ—rinthus a father of heretickes and of Polycarpus his scholler that when he was saluted by Marcion a notorious hereticke and demanded in a familiar manner if he knew him he instantly answered I know thee the first-borne of Satan so Paphnutius an holy Confessour would not himselfe nor suffer Maximus Bishop of Ierusalem to tarry in the Councell assembled against Athanasius Neither should any man thinke this strange For we wonder not to see sheepe runne from wolues or dogges to their flockes or not converse with swine wel might we wonder to see doves sort themselues with kites or crowes Christians are the sheepe of Christ Iohn 10. 11. his doves Cant. 6. 8. Isay 60. 8. all men chuse their company either for likenesse of affection or for some pleasure or profit which they either doe or hope to receiue from such societie But as Christians are new creatures most contrary to other men these darkenesse those light Ephe. 5. 8. so can they expect no pleasure or profit by seeing or hearing God dishonoured and their holy profession slandered Remember the Apostles admonition Haue no fellowship with the unfruitfull workes of darkenesse but reproue them rather for it is a shame to speake of those things which are done of them in secret The Elect of God not onely shall be hereafter but are already blessed For as here the Prophet so else-where our Saviour determines that for the present they are blessed even when they are under persecution Blessed are you when men persecute you c. Nay without all question if in this respect we compare them with other men though it may seeme a paradoxe it cannot be denied that there is lesse distance betweene a Saint on earth and the blessed estate of Saints in heaven then betweene the condition of wicked and holy men even in this world Better is a living dog then a dead lyon happier is the poorest Lazarus raised from the death of sinne then the most stately Epicure who dead in sinnes rots in the graue of his lusts Who can deny but that there is more difference betweene the dead and the living then between the weake strong Now the blessednesse of man consists in this especially that he is partaker of the divine nature and the life of God As therefore the new-borne infant hath life as well as the best growne so hath the faithfull who is begotten of God and borne anew the true blessednesse though he is short of perfection True it is that to a carnall eye there is no such appearance the fleshly and worldly man discernes no such thing nay he takes the godly man to be the most miserable on earth and no marvell for how should the lower nature reach up to the higher and transcendent How should a tree conceiue of sense or a beast of reason The naturall man therefore who perceiues not this spirituall estate nor cannot conceiue aright of it may easily applaud himselfe and despise that which he knowes not but the higher nature comprehending the inferiour can rightly judge of both man easily discernes betweene sense and reason and knowes well which is to be preferd Search all the world and thou shalt never find a Saint who prizes not the rebuke of Christ before all the treasures of Egypt And that we may better see this blessed estate of a true Christian and with more thankfulnesse remember it doe but consider a little his present condition weigh together the evill yet pressing him and the good comforting
the reproch of men neither bee afraid of their rebukes for the moth shall eate them up as a garment and the worme shall eate them like wool but my righteousnesse shall be for ever and my salvation from generation to generation I am hee that comfort thee who art thou that should'st feare a mortall man and the sonne of man that shall be made as grasse and forgettest the Lord thy Maker Exhortation Exhort and awaken thine eare to hearken unto the Wisedome of God and follow his direction Enter not into the path of the wicked and goe not in the way of evill men avoid it passe not by it turne from it and passe away let them turne to thee but turne not thou to them And for quickning to this dutie doe but consider first the mischiefe which will inevitably follow if thou walkest in the counsell of ungodly men 1. If thou goest with them in their wayes thou shalt with them meete many annoiances He that walketh with the wise shall be wise but a companion of fooles shall bee afflicted for as it was with Balaam when his way was not straight the Angell of the Lord with a drawne swoâ—d comes forth to withstand thee and will often meete thee and if God giue leaue cut thee off in the midst of thy journey The face of the Lord is against them that doe evill to cut off their remembrance from the earth Evill doers shall be cut off transgressors shall bee destroyed together and the end of the wicked shall be cut off They liue not out halfe their dayes Infinite examples wee see of this kinde in the Scriptures and may daily by experience if we obserue the workes of God his fearefull and sudden â—udgements upon impenitent and godlesse persons certaine is it thy conscience will resist strike and wound thee and make thy course very troublesome and grievous 2. If thou walkest on with the wicked thou shalt surely lodge in the same Inne and sinke with them into everlasting destruction so that if thou separatest not thy selfe from them Christ will separate thee from himselfe and from his flocke for ever If thou departest not from them thou shalt perish in their sinnes if thou commest not out of Babylon thou shalt partake of her plagues Secondly call to mind the great profit which will ensue upon this separation God accepteth thee for his childe and becomes presently a Father unto thee And this is the very summe of all happinesse for how can hee want any good thing which enioyeth such a Father Evill men can giue good things to their children what shall he deny to his who is infinite Godnesse Remember this and stop thy eares and consider thou hast enterteined a better Counseller even the Spirit of counsell Doe nothing without his advise Say with thy selfe The counsell of the world savours well to flesh and blood But let me trie it and see how it agrees with his advise who is my best friend Is there any Father like to my heavenly Father any friend comparable to Christ Iesus Is there any wisedome like â—hat of the Spirit of God But they giue me other counsell O therefore farre be it from me to preferre Father Mother profit pleasure or any thing before the Lord Iesus Nay in this respect I will say to Father and Mother I haue not seene you and to my brethren I know you not but I will obserue his word and keepe his covenant Now if thou desirest to know what course must be taken for effecting this separation know first it is the worke of God for who hath separated thee and then remember that God hath appointed his word to be his meanes for working it It is Gods Minister who by Gods word in his mouth causes this separation They take away the precious from the vile therefore so often compared to fire which separateth the drosse from the purer mettall Hearken therfore conscionably to the word of God wait upon the posts of his doores and he will giue the will and the deed Proposition II. The second point offered to us in this verse is The Prophet pronounceth him blessed who stands not in the way of sinners To erre from the right way especially in this darknes or at least dimme light may befall any man but to perâ—ist in an evill way when it is discovered is the part of a brutish not reasonable creature the Prophet therefore proceeds to that further degree and step of wickednesse namely wilfulnesse and obstinacie after reproofe and conviction Let us first cleere some of the words that wee may goe on with more profit Sinners Certaine is it that all men are sinners if we take the word in the largest sense For all men haue sinned and are deprived of the glory of God sinne and death the attendant of sinne have gone over all men in which sense the most righteous man on earth may be called a sinner But this word is often vsed in Scripture by specialtie for notorious sinners such who sweltring boyling in sinfull lusts fome out their own shame in an open scumme of all filthinesse In this sense Mary Magdalen before her conversion was accounted a sinner that is one knowne and commonly noted to goe on in grosse sinnes Thus the Amalekits are called sinners Such then are here called sinners who liue in open notorious sinnes as Achab who sold himselfe to worke wickednesse who accustomed to sinne follow it with greedinesse 2 To stand is such a position of the body wherein it begins to settle it selfe to some rest and therefore by a metaphor ordinarily in Scripture is taken for such a disposition of minde whereby resisting all opposition or perswasion to the contrary we resolue to maintaine the course we haue begun Thus is it taken in the good sense Stand in the faith wher to stand is so to harden our selues in continuance of our holy profession that we resolue to die rather then to be removed by any tentation and assault of the enemie Lastly the way argues also a perseverance and proceeding in any course That is a way where no stoppage is but a path continually trodden and beaten by the passenger Now evill wayes may be considered either in doctrine so heresie is called an evill way or in manners and conversation so an habituall or customarie sin is an evill way In all these words is expressed a further degree of sinne A sinner in this sense is more then an ungodly man the way more then counsell standing more then walking And every one of these words imply continuance perseverance and stubbornesse in evill This then is the meaning of the words Whosoever doth not rest in sinne nor stubbornly persist in the rebellious course of notorious offenders him the Prophet pronounceth blessed No proofe shall need the proposition being sufficiently evidenced in it selfe and every converted sinner
haue I gained I haue sowen the wind and reaped the whirlwind I haue sowen to the flesh and reapâ—d corruption all my wages are nothing else but death and hell and should I serue thee any longer Say unto the Lord Iesus I come unto thee most blessed Saviour full of confusion that so late I come unto thee whose service is glorious freedome whose wages everlasting happinesse take away all mine iniquitie and receiue me graciously so shall I offer the calves of my lips But if thou findest thy heart still lingring and prolonging the time in this Sodome quicken it with these motiues Doe I mocke at his idle paines who spreads a fishing net upon the mountaines plowes the sands or sowes the seas Can I forbeare laughing to see a man seeke for grapes among thornes or figs from thistles shall I practise my selfe what I deride in others seeke now for an earthly paradise heaven in earth happinesse in worldly misery Doe I thinke he deserues to be deceived who being often abused with lies will still trust shall I giue credit to the worlds lying flatteries hath not all my life beene fed with vaine promises every state I found full of vanity for the present but still bearing me in hand that better was comming My childhood seemed grievous being kept from liberty and prisoned in continuall feare and subjection but it promised much happinesse in youth My youth I found much worse full of labour and travell without hurried with lusts within but an haven was shewed me in marriage riper age but this incresed my cares within and paines without and what shall I hope farther to find rest in the graue and hell Againe hath my gracious long-suffâ—ring Father all this time waited that he may haue mercy on me Hath my most loving Saviour thus long stood at the doore of my â—are and knocked and still cals unto me Open to me my love my head is full of the dew and my locks with drops of the night and shall I any longer delay and plead excuse Do I accurse the prid of that Antichristian Prelate who exalting himself aboue not only the meaner but the higher Gods on earth nay even the Augustus enforced the Emperor to stand withoutâ— begging entrance and pardon while he solaced himselfe with his Matilda and shall I proud worme dare to hold out the Creator Lord of all things who stands intreats for entrance into my heart and beseeches me me vile earth ashes to be reconciled to him When his own deere Spouse deferred him did she not seeke long before she could find him but the watchmeÌ„ soon found her smote her wounded her if it were done thus to the greene tree what shall be done to the dry Away therfore from me all yee wicked vanities for I will keepe the commandements of my God Lord I will wait for thee in the way of thy judgements the desire of my soule is to thy naâ—e to the remembrance of thee Other Lords â—aue ruled me but I will remember onely thy name Teach me to do thy will for thou art my Lord lead me by thy spirit into the land of uprightnesse Nor sitteth in the seat of the scornfull As in earthly possessions men first trade busie themselues in the world and â—mploying what they get begin to gather stocke increase their substance Lastly being now full well furnished they purchase plant build settle themselues their estates so is it in spirituall evils and that sinfull condition of man The portion of sinne bequeathed us by the first Adam we employ traâ—fick with it and so we soon grow to more fulnes of evill come on to habituall customary and notorious wickednes at length we write our sins with a pen of iron with the point of a diamond and graue them upon our hearts so finishing our iniquitie we seale up our sinnes and by these deeds of darkenesse settle our soules in much securitie in this miserable purchase Like dead men we lie downe in our lusts and as some great persons proud of our rottenesse with much cost and ostentation build up our sepulchers of this body of death compose our selues in our grauâ—s and set up our rest in them Here therefore the Prophet layes down the lowest degree of sinne even that which is next to hell and in avoiding it the least degree of happinesse So then in this third proposition David pronounceth that man blessed who sits not in the seat or chaire of scorners For some opening of these words consider what is here meant by sitting what by a seat or chaire lastly who are scorners A seat or chaire as wee know properly taken is some frame of wood or other matter purposely made for the resting of the body and by Metonymie because Princes Iudges had thrones and chaires of state where the people being assembled and standing about them received judgement see Psal. 122. 5. and Exod. 18. 13. hence a seat is taken for precedencie power authoritie Thus the seat of Moses is used for his power and authoritie in the word which God committing first to Moses derived to all his successours so the Throne or seat of David for that temporall precedâ—ncie and power whereby he governed and judged that people So likewise sitting being a position of the body composed to rest is by Metonymie used for exercise of authoritie and power I sit as Queene The Lord saith to my Lord sit at my right hand and by a Metaphor being lent from the body to the soule may signifie either to rest in sinne or to use a Lordly power or freedome to follow it Thus wee read of a Lord of anger a Lord of appetite for so is the word Prov. 22. 34. and 23. 2. so then to sit in the seat may intend both that securitie of wicked men whereby they sleepe in sinne and resolue to rest in it and also for that lifting vp and pride shaking off the yoak of Christ iudging and pâ—osecuting the good and Godly Lastly scorning is an action of men wherey they thinke and speake basely of any thing and from contempt rising out of pride reiect itâ— A scorner therefore every where in Scripture is taken for such a sinner who being flesht in all wickednesse fild and puft with pride and vaine conceit of his owne wit despiseth the wisedome of God in the word and makes a jest of sinne the reprover and reproofe of it see Pro. 1. 22. and 14.9 when men conceive well of their owne wayes and are bladderd vp with a windie opinion of wisedome in themselues then they basely esteeme of other counsell mocke and deride whatsoever comes crosse of their owne praejudging conceits The sence then of this proposition is Although thou hast sorted thy selfe with worldlings and hast beene misled in their vngodly courses although after many reproofs thou hast neglected the grace which was
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
any man he driues him thâ—ough all the degrees of sinne carries him headlong and suffâ—rs him not to stoppe unlesse the Lord over-rule him till hee bee plunged in the bottomlesse pit Hence it is that the faithfull are first awaked and commaunded to stand up to receiue light and being once raysed and quickâ—ed with Christ they goe from strength to strength till they appeare all of them before the Lord in Sion They mend their speed and runne in the way of Gods commandements burning in loue they forget what is behind reach forth to that which is before presse hard toward the marke for the price of the high calling of God in Christ Iesus Hence is it that wicked men wax worse and worse rush into all impietie as an horse to the battell and being caught and violently driven as a ship in a storme with the tempest of their sensuall desires never stop but in eternall death So as the godly goe on from faith to vertue from vertue to knowledge from knowledge to temperance c. so the wicked man laying a foundation in ignorance buildeth upon it wilfulnesse wilfull darknesse growes up to obstinacie and hardnesse of heart hardnesse procures senslesnes want of feeling ushers into wantonnes and delight in sinne and this delight brings in greedinesse O there is in the sinfull heart of man a praecipice and strange downefall in the desire and practise of iniquitie which will not indure any stay till it be cut off by God being either stopped by his grace and turned into the good way or stroken with death and sent to their place hurried with sensualitie they cannot cease to sinne drinke iniquitie as a thirstie man water as it drawes them so they draw it with cart-ropes they will take great paines to doe â—ickedly And as a man that wilfully flings himselfe from an high rocke or steeple cannot stay but still fals and the further hee goes sinkes with more force and speed so is it with our sinfull nature altogether like those swine in the Gospell which being left to the Devill were carried by him and could not stop till they came to those steepe rockes nor stay there till they had cast themselues downe into the sea and were stifeled Obserue it in some particulars When Satan had kindled in the heart of Cain that hellish brand of anger it could not be quenched with the neerenesse of bloud and deere relation of an onely Brother till anger had enflamed it with hatred and hatred broke out into actuall murder So in Sodome fulnesse of bread or luxury breedes idlenesse idlenesse lust and lust rushes into that bestiall filthinesse against nature And would to God some remnants of this cursed disposition remained not still in the faithfull howsoever it be over-mastered by his Spirit dwelling in them and raigning for Christ. When David gaue his eyes leaue to wander in wanton lookes his eyes draw his heart to wanton thoughts and desires and his heart driues on his body to actuall uncleannesse Thus was he carried headlong to adultery adultery puls him on under pretence of saving his credit to make Vriah drunke and at length to murder him Consider this with feare and not onely know the falsenesse and cunning deceiveablenes of the heart but remember that when men even Gods chosen giue way to sinne God often suffers them to be carried down in the current of it that before they can thinke of it they are almost sunke and swallowed in death and despaire There is that vnmeasurable pride in the heart of man that it will with no great difficultie be brought to mock God in his word in his works in his Saints For as God is denied so is he derided eyther in word and open profession of Atheism or more secretly in rebellious actions proceeding from inward contempt of God As there are some which haue denied God in words through feare and weakenes which yet confessed him in their heart so are there many who professing God in their words deny him in workes being altogether abominable disobedient and to every good worke reprobate Neither are these Atheists to be found among Heathens onely but every where swarme in the visible Church of God How often doth the wisedome of God complaine of and threatens the despisers of his word How often doe the Prophets cry out of them I am in derision daily every one mocketh me the word of God was made a reproach to me and a derision daily see the manner of their skosting They say unto me where is the word of the Lord let it come now Thus Ezekiell chap. 33. 32. So likewise God is mocked in his workes by those Atheists which being foretold by the Apostles wee see daily walking after their lusts Numberles are they that mocke God in his Saints see Psal. 14. 6. and 69. 7. 9. 11. 12. It might seeme a strange and marveilous thing that even those who professe Christ should mocke him should mocke him in his word and despise his wisedome in those ordinances which himselfe appointed and commended to his Church unlesse the Spirit had shewed us the cause of it namely the naturall man discernes not the things of God but judges them folly now we know that folly is the most proper object of scorne And many hipocrites are in the visible Church who haue Lord often in their mouthes yet never in their hearts but are in deed howsoever in shew they seeme otherwise naturall sensuall and divellish Doe but obserue the ordinarie behaviour of men in this open light how common is it for men to absent themselues from the publike service of God in the Sabboth never blushing in plaine termes to prefer their owne vaine conceits before the ordinances of God affirming and maintaining that they can serue God as well at home and in the chimney corner by reading some good booke c. as in the Church by hearing the Preacher And so wilfully blind are they that they cannot see how basely in this they esteeme of Gods wisedome who continually employes his servants and commands them to be instant the wisedome of God sends them Prophets Apostles wise men c. If God send them dare wee thinke it needlesse were hee not more then fond who would send a Guide with a man who without any direction can as well come to his journeyes end How ordinary is it to draw neere to God in his word to set before him yet openly by sleeping reading nay many times talking proclaimâ— the contempt and scorne in which they hold that Ordinance the power of God to salvation This behaviour were intollerable toward men yet God must take it at our hand Offer such service to thy Prince and try whether he will be content with it and accept thy person If he commaund thee to attend his pleasure at the Court and sets thee a day darest thou breake day with him darest thou
concerning this truth He was the wisest that ever lived the Commaunder and Soveraigne of a great Kingdome wonderfully rich gaue his heart to pleasure joy and all outward blessings till he might finde out that good of man Now after he had passed through all outward good things and had tasted the uttermost sweetnesse of them the Lord brings him forth as the most able Iudge and witnesse and by his mouth giues us to understand and leaues it upon record to all ages that they are all vanitie and vexation of spirit and that the feare of God and walking in his commandements is the All of man Eccles. 2. 17. and 12. 13. Certainely if any outward thing could make blessed then as that woman in the Gospell Blessed were it to bee the Mother of him who is the Father of all to beare him who beares up all things by his mighty word to nurse him who nourisheth every creature But even of this the wisedome of God aâ—firmes that they rather are blessed who heare the word of God and keepe it on which words rightly builds that holy Father Augustin Mary therefore was more blessed by receiving the faith of Christ then conceiving the flesh of Christ her motherly neerenesse had nothing profited unlesse shâ—e had more happily borne Christ in her heart then in her wombe And againe My mother whom you call happy is therefore happie because shee kept the word of God not because the Word in her was made flesh Now as the Lord himselfe is a witnesse beyond all contradiction so even reason it selfe especially as it is setled upon confessed grounds of the word will further convince our understanding and inforce our judgement to witnesse this truth For first whereas it is knowne and acknowledged by all that because the soule is immortall and the body mortall there must bee a double life of man one present while the body and soule are conjoyned another to come after that separation whereof the former is short a span a vapour appearing for a moment the oâ—her lasting and everlasting and againe that both of these haue certaine peculiar blessings annexed which make that estate comfortable and pleasant it cannot be denied but that these fading things perishing in the use can by no meanes helpe us in that other estate which is for ever and howsoever they may bee some poore comforts and refreshings to this momentarie life yet to that other they are altogether dead Now as wee neither doe nor can account that man rich who dwels in a faire house but yet a Farme hath much cattell money and goods but another mans and at the yeares end must bee turned out naked without a ragge to his backe so all these temporall blessings cannot make us happy because howsoever we haue a short use of them yet it is manifest that as we came in so shall we goe out of the world naked and stript of all earthly goods and not onely the things themselues but all our thoughts about them perisâ— utterly Secondly Those things cannot of themselues blesse us which unlesse they are blessed by some other fill us with curses and bring us to destruction But thus is it with all these they are sanctified by the word and by prayer and againe To the pure all things are pure but nothing pure to them that are dâ—filed and unbeleeving Doe not wee see by experience â—hat riches turne to the hurt of the owner see also Prov. 1 19â— Consider it exemplified in that wicked Ahab and Naboths vineyard 1 King 21. Thus also honour to those who by want of grace dishonour God is a burden which presseth them body and soule to utter ruine as wee see in Ieroboam and all his Successours So we finde that strength beautie health worke to the destruction of the owners by intemperance wantonesse murthers oppressions nay even wisedome it seâ—e in Achitophel wrought to the ruine of himselfe and many others Lastly Those things cannot make a man happy which neither are any part of our supreame good nor yet singly or joyntly of themselues any helpers to advance him to that highest good unto which he is created But all these things are no other For first they are all desired for some farther end and no man doth or can rest in them and the highest good is the divine and glorious conformitie to God which is not helped forward by any of these Earthly riches are commonly snares to inveagle and entice us from him but of themselues neither they nor any such as thâ—y helpe us to enjoy him onely as they are sanctified by grace and over-ruled by it they giue some opportunitie to expresse our loue to him in his Saints Even our wisedome in this case is folly and enmitie and must bee utterly cast out and wee become fooles before wee can enter into this estate Thus both God himselfe and our reason also will readily testifie unto us that there is no happinesse in any outward blessing 2. Learne we here what is the most and onely accursed odious thing which makes a man miserable There is nothing but sinne and wickednesse which can bring the curse and miserie upon man Sinne is the breach of Gods Law and cursed is every man which continueth not in all things which are written in the booke of the Law to doe them And whereas miserie consists in the deprivation of good things and pressure of evill evident is it that sinne of it selfe is a meere privation of all true good belonging to man and the greatest evill that is or can bee to him For that good of man which enobles him aboue the common ranke of ordinary creatures is holinesse and righteousnesse that image of God in which we were created now sinne is the privation of holinesse as darkenes of light Doe but consider what is the excellence of man exalting him aboue other creatures Other creatures haue strength and continuance as stones some haue life as trees some a soule sense and motion as beasts some singular understanding and knowledge as Devils yet a man may excell them all if his excellencie stood in strength and durance the very stones went beyond him if in life many trees would justly claime prioritie if in sense dogges eagles apes yea spiders were more eminent if in understanding he were inferiour and worse then those cursed spirits the worst of creatures yet the faithfull apparantly excell all these there is nothing therfore but holinesse whereby he out-goes other creatures Now sinne is the privation of this holinesse nay not only a meere privation as darkenesse of light but a deâ—truction as ruine of an house or death of life Againe sinne it selfe is the greatest evill the most filthy and detestable evill of all the world the abominable thing which God hates Ier. 44. 4. continually therefore compared by God to things most abhorred to clutterd bloud to mire and mud to a vomite so loathsome that if it were
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
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
death whom wee see liue to sinne Rom. 6. 2. 7. 8. what benefit of his resurrection who hath no life of the Spirit what good by his intercession which are condemned with the world see Psal. 9. 17. 2 Againe in that a wicked man is not as a tree planted by the rivers of water nourished by that moisture of life in the word learne here that the word of God doth not profit the vnfaithfull and wilfull sinners such as go on in their sin They may hear know and vnderstand what is spoken be able to discourse of it and dispute by it but it brings home no life to them no saving grace The word doth not profite them because it is not mixed with faith Looke as in earthly treasure we may see great summes heare the ring of it see it told out know the worth and quantitie of it nay hold it in our hands and carry it to others yet be no whit the richer by it unles we own it our selves and purse it vp to our owne use so in the riches of the Gospel wicked persons may hear read discern the particulars and excellencie of it convey it to others and be themselues poore and naked Men may fit at table see much varietie of meate smell it know the sweetnes of it tast the goodnesse of it but if they doe not swallow reteyne and digest it it profits nothing Thus many sit as the people of God have some savour and smacke of some grace tast the good word but casting it out againe and not incorporating it into their soules by an unfained faith through obedience it doth them no good So in that parable where the Lord compareth the word to seede the wicked are resembled to such grounds as are either stony and resist it or haunted with ravenous fowles which devoure it or over-runne with thornes and briars which choake it And as moisture is sucked and drawne in by the rootes of trâ—es plâ—nted by the rivers but a stone though whelmed in water yet is wet onely in the superficies or out-side but within is as before it was so the heart which is prepared for the word drinkes in this water of life prospers flourishes and growes fruitfull by it but a wicked man though hee may seeme to haue his out-side washed by it yet it never sinkes into his heart nor soakes into him The reasons of this are manifest 1. There is no passage for the word to enter into the hearts of wicked men an hard fore-skinne stops up the dooâ—e that the word should not get in see Ier. 6. 10. Their eares are uncircumcised and they cannot hearken in which respect that phrase of boaring the eare is used by this Prophet Psal. 40. 6. There is a deadly feod and open warre betwixt the word and the wicked It will not spare them nor they it it is a word to wound a mighty weapon to subdue them accuses reproches vexes them they abuse reject and slander it hence the Minister is of all other most hated and opposed by them reviled and contemptuously abused and abased Compare Ier. 15. 10. with 18. 18. Nay the word is so farre from bringing them life that it hurts and kills not of it selfe but through their default They pervert it to their owne destruction For as good meate breedes good nourishment in a good but noisome humours in an ill stomacke so the word is the savour of life to the Elect bâ—t to others the savour of death When a pipe lies in a cleere fountaine it carries along the pure waters to the cisterne which thence are distributed to every office iâ— the house so a sanctified eare conveyes the word to the heart which thence is sent forth into every action But as when wholesome water is brought into a filthy pit the stinking slime infects it with a noysome and poysoning qualitie so when that pure and precious word the water of life enters into a wicked and rebellious eare it proues deadly and as Physicke that never worketh the destruction of him who taking it into his understanding resists it and suffers it not to worke upon the will and affections see Ezek. 47. 11. The raine which falleth from heaven and watereth the earth bringeth out both good seed and weed with it so the word doth not onely nourish good things that are planted in us but accidentally through the perversnes of men sometimes their mis-construing sometimes their opposition lusting against it produceth their filthinesse and consequently worketh their perdition 1. Now heere is fit occasion to rebuke that presumptuous conceit of wicked persons who being still naturall men and in nothing changed from their first estate yet make full account to finde mercie in Christ and never question nor indeed try their hopes of salvation by him God forbid say they that every ignorant person should be damned God is more mercifull then so more gracious then you would make us beleeue True it is God is more gracious mercifull then either we can utter or they conceiue And that his infinite grace hath he especially declared in that wonderfull expression of it giving his sonne to sinfull man that whosoever beleeveth in him should not perish but have life everlasting But his mercies are not disposed according to mensfansies but according to his owne will and wisdome And he hath suâ—ficiently opâ—ned this dispensation of his grace that all men might take notice of it True also that God hath given Christ but onely to beleevers neither haâ—h any man any interest in him or right to that attonement made by him but onely by faith in him Christ is receiued by faith Iohn 1. 12. and continues in us by faith Ephe. 3. 17. therefore by faith in him we have life Gal. 2. 20. and whosoever giues not him that obedience of faith shall not see life but the wrath of God abides on him Iohn 3. 36. But knowledge must goe before faith and obedience will surely follow it we cannot beleeue what wee know not therefore hearing is necessary and not every hearing but hearing Gods word preached by his messengers makes Christ knowne to us and so works faith Knowledge is the first step to eternall life so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ who is light haue fellowship with darknesse and not expell it And obedience doth infallibly attend this saving faith called therefore the obedience of faith Rom. 1. 5. and 16. 26. see also Rom. 6. 17. Hence salvation in Christ is onely given unto those who obey him Heb. 5.9 and the ignorant and disobedient utterly cut off from all hope 2. Thes. 1.9 Certaine also is it that God offers grace to sinners nay gives eternall life to sinners and promiseth pardon of sinne but onely to those who take hold of these offers and turne away from sinne by repentance forsaking the world and their owne wayes and cleaving to the Lord walking
washes and clenses it will not suffer any sinfull wickednesse to dwell peaceably in the heart much lesse beare rule or haue dominion there The Spirit lusteth against the flesh The strong man is cast out by the stronger and his goods spoiled They therefore who liue in rebellion under the dominion of sinne where wickednesse keepes quiet possession as it is in all ungodly persons cannot possibly haue any fruit of the Spirit For as where health and life by receit of some good Physicke begin to grow more strong there nature wrastling with the disease workes to cast out the sicke humour so when the death and resurrection of Christ are effectually ministred unto us this life of God being planted in us struggles against this death of sinne and will not cease till it haue expelled this hellish infection Lastly wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit and therefore wheresoever predominant keepeth out and driues away that by which it selfe is â—tterly destroyed Now in every wicked man sinne hath the upper hand whence they haue their denomination the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter But as when Ierobam had usurped the Kingdome over the tâ—n Tribes he would not suffer the sonnes of David or any of their favourers to stay in his jurisdiction and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter and for this cause cast out the Levites and worship of God least the people by such meanes might haue beene drawne from his obedience so where wickednâ—sse hath dominion it keeps out the Kingdome of Christ resists the word of the Kingdome and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus 2. It is altogether impossible that wicked persons such as despise God in his word and embrace the wayes and counsels of the ungodly should enter into the glory of God This the King of glory often avoâ—cheth Not they that say Lord but they that doe the will of the Father shall enter into the kingdome of heaven Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome There shall enter into it no uncleane thing c. see also 1 Cor. 6. 9. 10â— Ephe. 5.5 6. And our reason will manifestly confirme it especially helped by Gods Spirit For First God is of pure eyes and cannot behold wickednesse but is a consuming fire to such Looke as in God is unspeakable mercy and grace which hath opened a way by faith and repentance to this his kingdome through Iesus Christ so likewise is in him a most pure nature infinitely averse nay adverse to all sinfull uncleannesse a righteousnesse which cannot justifie the wicked and revenging justice persecâ—ting the disobedient sinner and eternally punishing unrepentant wickednesse Thus hee makes himselfe knowne to us Exod. 34.6.7 Nahum 1.3.2 Thes. 1.7 8. 9. Secondly The wicked follow such guides and goe on in such wayes as are altogether opposite to this kingdome of God they follow the world the flesh and the Devill carnall worldly and devillish men in the wayes of rebellion which lead to destruction thus they are here and every where described and when they are called to the narrow gate and the old and good way they desperately refuse to walke in it Now every one shall eate the fruit of his owne wayes see Rom. 3. 16. His owne iniquitie shall take the wicked and he shall be holden in the cords of his owne sinne 3. The glory of Gods kingdome which wee shall enjoy with him consists principally of righteousnesse holinesse and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate But these are infinitely and unreconcileably contrary to wickednesse and cannot possibly stand together Fourthly Whosoever enters into the Kingdome of God must passe through Christ who is the doore and the way neither is it possible to come to salvation by any other name or meanes But the wicked haue nothing in Christ no part or portion he prayes nor for the world but for the faithfull that they may bee where hee is and the glory which God hath given him hee giveth them nay they haue no faith by which onely they are entred into Christ seing faith purifieth the heart Lastly Holinesse is necessarily required to that glorious vision of God whereby consists our perfect happines not onely as a condition but as that nature which enableth us to see him The superiour and transcendent nature cannot bee perceived by the inferiour a beast may see the shape but not the reasonable nature of a man whereby hee farre surmounteth such creatures a bodily eye neither doth nor can perceiue spirituall substances not so much as the soule which dwels with it and in it and by which it seeth whatsoever it seeth Now holinesse is that nature of God in man 2 Pet. 1.4 which giues him power to behold God in his divine nature and it is confessed that wicked persons are altogether void of holinesse and that without holinesse no man shall see God 3. Learne here not onely that wicked persons abiding in the visible Church and making an hypocriticall profession shall by some notable fall discover themselues and be uncased that all the world may know what they are but the cause also why thus they fall off and goe away they are not planted by the rivers those running and living waters which continue with them They forsake the fountaine of flowing waters to digge themselues pits which will hold no water Whosoever hath saith our Saviour to him shall bee giuen nay hee shall haue abundance and whosoever hath not from him shall be taken even that which he seemeth to haue and therefore addes that caveat Take heed how you heare Thus Dâ—mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine which when hot weather comes is instantly exhausted and dried up so these men take in some of the word but not the fountaine it selfe the whole word Necessarily must offences come â— yea to this end that those whom God approues might bee knowne and others also might be layd open certaine it is that no hypocrite doth constantly delight in the whol word or meditate in it nor intirely giue up himselfe to it For either because it is new and fresh they rejoyce in it for a season Mat. 13 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the tâ—rrours of the Law they will then desire this water of life as when men are in a fit of an Ague but after the fit is off nothing regard it Thus was it with Pharaoh so with Zedikiah Ier. 37. 17. And that little which they
it sinne hath not dominion over them they follow it not with greedinesse the least sin of infirmitie even deadnes dulnesse of spirit in Gods service is a burden intollerable and a body of death to them much loathed and lamented they neither make a practice of any known sinne nor defend any committed they excuse not themselues by others faults but accuse judge and condemn themselues every houre in the sight of God and men also when there is just occasion Vnderstand then thou vaine man that the God of glory openeth his kingdome to those that seeke glory by continuance in well-doing howsoever they are weake and imperfect but to those that disobey the truth and obey unrighteousnesse shall be indignation and wrath And know there is as much difference betweene thee and many Christians in whom there is yâ—t much remainder of sinne as betweene a day in which are many clouds and night where there is never a starre betweene life in an Infant yet weake and death in a rotten carkasse Againe canst thou not be a Saint but know that God giveth this glory to none but Saints It is the inheritance of the Saints Colos. 1. 12. None shall see God without sanctitie Heb. 12. 14. All the members of Christs Church are sanctified and Saints 1 Cor. 1. 2. Thou art not chosen to salvation but through the sanctification of the Spirit 2. Thes. 2. 13. and elected to the portion of sanctitie beforâ— the inheritance of glorie Ephe. 1. 4. Oh but the mercie of God is infinite True But alas what claime hast thou to his mercy who goest on still in wickednesse and wilt not bee reclaimed Those that feare the Lord mercie embraceth them on every side but those that provoke God with their vanities forsake their mercie Ioâ—a 2. 8. Proposition 4. The Psalmist affirmes that the wicked shall not prosper in their actions The words haue before beene sufficiently unfolded The proofe is also plaine and very often repeated Obserue but that one Psal. 37. and especially in it the 9. 10. 14. 15. 17. 20. 35. 36. 38. verses The grounds likewise haue before beene delivered Read the 73. Psalme wherein the Prophet layes downe the meanes whereby hee came to know the miserie of wicked men whose estate before hee had so much admired 1. Howsoever to a carnall eye and sense the estate of some wicked men seemes glorious yet as well reason as much more the word of God will openly discover their miserie and woefull condition Thus the Wise-man speaking by a farre greater even the infinite wisedome of God testifies Though God prolongs a sinners dayes yet it shall not be well with the wicked he shall be like a shadow because he feareth not before God The whole chapter almost of Levit. 26. from the 14. to the 40. verse and Deut. 28. from the 16. to the end stand up as witnesses at large to this truth Compare with those threatnings the issue following Lay downe that commination first which wee find pronounced against this people when they had asked a King 1 Sam. 12. 25. Read the story of Gods people and obserue their prosperitie when enjoying religious Princâ—s they kept the Ordinances of God and squared their practice to his lawes and the great calamities which fell upon them when they by the mis-leading of wicked Kings fell off from the worship commanded by God to follow their owne devises What infinite mischiefes and vexations oppressed them in the times of Rehoboam Iehoram Ahaz Manasseh and such other When the tenne Tribes fell away from the true worship of God and polluted themselues with the Idols of Ieroboam marke how the Lord followed them with continuall scourges grievous troubles and afflictions untill they were utterly consumed Doe but compare 1 Chron. 21.5 with 1 King 20. 15. And how easily shall wee there see how the body of this people strucken by God with an hectike fever or consumption languished and decreased and at length became a very small and poore people And no marvaile if they soone decayed for in one battell against Iudah they lost fiue hundred thousand chosen men Compare with this that spoken in particular of a wicked King Ier. 22. 30. and 2 Chron. 24. 20. Reason also will evidently confirme this truth For 1. Prosperitie consisteth not as wee haue seene in any particular successe of some one or mâ—re ends but of that generall end of all our particular actions and maine scope of all our endeavours which if it bee frustrate makes us the more unhappy For the more wee haue prospered in some intentions and so now accounted our selues certaine and almost in possession of our wishes the more griefe will ensue when wee see our selues contrary to our hopes and expectation carried backe againe and now farther off then at first Now we know that blessednesse is the supreame end of all our labours w ch no wicked man can possibly obtain as being neither to be obtained in this life where the best estate of man is full of vanitie Psal. 39. 5. and much vexation and lesse in the other life where they haue no hope 2. Prosperitie and successe cannot but in reason proceed from one of these originals either God Fortune or our owne wit and counsell Now for the counsels of men the Lord evidently and frequently witnesseth that the foote of wicked Counsellours is taken in their owne net and are snared in the workes of their owne hands when they haue conceived mischiefe and traveld with iniquitie they bring forth a lie for hee thinkes to intrap others but he falleth into the ditch and pit which himselfe hath made and his mischiefe returnes upon his owne head As for that Idol and vaine name of Fortune reason will hisse it out of the stage of the world and all action God then onely giues successe and prosperitie who hating the wicked will not nor indeed can suffer them to prosper howsoever he may in his infinite wisedome giue them leaue to enjoy some successe in their affaires to their destruction and his glorie 3. Lastly reason can see the unhappinesse of those who having restlesse designes and projects all their dayâ—s at the end of their liues cannot but see all their labour vaine and frustrate The treasures of wickednesse profit nothing It will not bee unfit to insert here that discourse of Cineas an heathen Oratour For when Pyrrhus King of Epirus was sollicited by some people of Italie to bee the head of their league against the Romanes while hee sate musing on these affaires Cineas his grâ—at Favourite came in upon him and desiring to bee acquainted with his thoughts to which he was never made a stranger Pyrrhus giues him notice of this embassage and yet his purpose was to joyne with this people against the Romanes and doubted not but to preuaile The Oratour demaunds if he should haue the better what would hee doe then He answered that then Sicilie
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