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
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
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
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
may be some also will object that other more learned and every way more sufficient haue already laboured in this Vineyard and set forth their workes on this Psalme I willingly confesse it yet I know not any more but one even that eloquent Apollos powerfull and mightie in the word and am certaine that learned and religious men will not disdaine that when hee from this living fountaine hath filled his silver Cisterne I should also with my earthly pitcher draw and poure out some of the same water of life unto the sheepe of my Master Now most worthy Patrone I haue beene bold to entitle you and your worthy Lady to this labour not onely in remembrance of your much loue and my long courteous entertainment in your house such as I never saw any Gentleman giue unto their Minister or that first I initiated my weake Ministerie in your Familie and Hamlet but especially because I acknowledge my selfe and whatsoever is mine Yours in the Lord Iesus Christ To whose grace and fulnes of it he shall ever commend you and all yours who thirsts and longs for your soule PHINEES FLETCHER To my deere Parishioners of HILGAY in NORFOLKE CHristian Brethren my conscience and he thaâ— is greater then the conscience beares me witnes that I never spared any paines for your profit either publike or private but by prayer for you and preaching to you haue laboured with all nay aboue my strength to bring you to that true knowledge of God and our Lord Iesus Christ and settle you in his grace What is wrought in every ones heart God onely knowes But blessed be his name for ever some fruit the Lord of the Harvest hath made me see springing some even ripening which hath encouraged me to publish this little worke not onely that other Christians if it please the Lord may receiue some helpe but especially that you of this flocke whom God hath called may be further builded in your most holy faith and others who haue yet resisted may either be recalled and brought home or else being convinced haue a testimonie witnessing to their faces their rebellion and justifying their condemnaâ—ion both here and in the day of the Lord. Neither haue I beene disheartned by the opposition of some instruments of Satan but accounting their malicious and causelesse quarrelling the second marke of Gods effectuall working by my infirmitie I haue with more heart and cheerefulnesse laboured in the worke of God Now my Brethren and dearely beloved in the Lord Iesus Christ I beâ—eech you in the Lord remember and well consider your holy calling You professe your selues Christians even the followers of Christ and you haue and may here againe evidently discerne the Lord by his Spirit shewing you the old and good way and leading you in it by footing of this excellent Prophet Now manifest your selues to be as your are and will be called be Christians follow the voice of the Lord in his word follow his followers and set your feete into the path of life Will you walke in the counsell of the ungodly stand in the way of sinners sit downe in the seat of scorners Will you sweare curse lie slander will you drinke roare will you speake wantonly will you with such carelesnesse profane the Sabboth despise God in his saving Ordinances neglect the Lord in your families and then thinke and say We shall be delivered though we doe all these abominatioÌ„s Take heed my Brethren we serue a most gracious but yet a jealous God whose jealousie shall smoke against such despisers to bring all the fearefull curses temporall and eternall threatned in the Law upon such a rebellious miserable creature Deut. 29. 19. 20. To conclude deare Brethren after whom I long in the bowels of Christ the Lord hath set before you life and death blessing and cursing the same Lord giue you an heart to choose life that here waying in grace hereafter you may be filled with glorie Amen LORD IESVS Amen So shall ever pray Your faithfull Pastour Phinees Fletcher ¶ The Preface to every Christian Reader IN all Sciences whether liberall or manuall that Scholler makes the most happy progresse whose Master doth first by instruction lay downe before him the grounds of his Art and then farther opens them by practise and example That guide will best conduct us who not onely points out the way with his finger but beats it with his foote and cheerefully calls us after him This happines our great and onely Doctor affords us in his scriptures who both propounds distinctly the mysteries of our faith in the Gospell and the rule of our manners in the law and with all illustrats both in the plaine tracte beaten by himselfe and his faithfull members whose footsteps of holy faith and conversation printed deepe before us haue made the way much more easie for us that follow It is no small light to us when we see the combate between the Spiâ—it and the flesh doctrinally expressed Gal. 5. 17. But when we behold it acted personally in the Apostle Rom. 7. and view him wrastling with that loathsome and cumbersome enemie even the bodie of death sometime taking sometime giving the foyle crying out for helpe and breaking forth into thankes for his victorie it doth not onely cleare our understanding but powerfully workes on our affections shewes our enemie and kindles us against him first teacheth us that fight we must then instructs us how to fight how to overcome and how to use the conquest Therefore I dare boldly affirme and every good Christians experience will confirme it no portion of scripture yeelds more comfort to a soule struggling with sinne and almost fainting under the burthen of corruption then that duell there managed by the Apostle under the persoÌ„s of all the faithfull And this is the reason why the booke of Psalmes is by all acknowledged the most profitable and usefullâ— because we here behold lively drawne by Gods owne finger not onely the face and hands the outward profession and actions but the very heart of that man who was according to Gods owne heart and so may take there a full view of every limb and be acquainted with every joynt and feature of the new and inward man wee shall there see that heart ever in action continually drawing from that living fountain the word to which it cleaues unseparably the waters of life and having throughly concocted them in the affection returning them againe to every part for growth and practice Sometime we may perceiue him as a Conquerour with that stone which the builders refused casting downe the Goliah which deâ—ies the Israel of God even every high thing which exalst it selfe against the knowledge of God yea with his head in his hand bringing into captivitie every thought to the obedience of Christ sometime againe fainting as in the battell with Ishibenob under the speare of those uncircumcised affections which still border on Gods people and are sworne and restles enemies against
thee the straitnesse of this narrow gate by which thou must passe where thou must lay downe thy profits pleasures and bid them farewell for ever he will tell thee of a tedious and irkesome way overgrowne with thornes and briars skornes and scoffes of men tearing and ceasing not hate there where thou expectest and hast hitherto enjoyed much loue and perhaps deserved it and when once hee hath softned thy heart by these and many other such suggestions he will send in some of his Agents to speake for him and strike while it is hot many times such nay most frequently such that know not what they doe a parent a childe a friend a wife that shall skrue into thy heart with pleasing insinuations and speake words welcome to â—â—â—sh and bloud as why will you enter into such an austere and sowre kind of life there is no joy no solace in it many by these courses haue come to much sorrow of mind and never knew merrie houre after What Thinke you that none but such strait-laced creatures can enter into Gods Kingdome Doe you not see your Father a wise man this or that scholler such or such a Minister use no such spiced conscience and yet make no doubt but to do as well as you and come to heaven before you It is not amisse will some say that you are turned into the right path but why goe you so fast It is good to use temper and moderation Be not righteous overmuch such hot spirits soonest tire and seldome hold out Thus will he labour to quench the Spirit and first â—ndeavouring to rake up those sparkes of that fiery Baptisme under the cover of more stayednesse and better temper will soone bring thee to luke-warmnesse and a little after drowne and freeze thy heart in a deepe securitie and so one devill being cast out a while brings in seaven other worse then himselfe When the heart is salted with grace it seasons not onely the whole man but desires also to spread it selfe further to all other with whom he converseth Hence the Kingdome of God is compared to leaven which is hid in three peckes of meale till all is leavened Fitly is grace resembled to salt which hath not onely seasoning in it selfe but imparts it to any thing that toucheth it Thus here the Psalmist having purged out that old leaven and entred into the new lumpe both here and every where invites and puls on others to the same condition Thus is it with all the Saints when Andrew had found Christ he drawes along with him his brother Peter â— when Christ had called Philip Philip cals Nathanaell â— the woman of Samaria invites all her Towns-men Doe but find one gracious man who hath received this treasure and hides it up in a napkin No certainely Grace is a Baptisme of fire which catcheth any thing that is neere and kindles it with the same flame spreading and stretching it selfe round about And as the naturall life in all creatures desires to impart it selfe and to bring forth the like so especially in this new creature as being farre more good and therefore more communicatiue Hence also is it that the Prophet describes the calling of the Gentiles by their mutuall exhortations and inciting one the other Come let us goe up into the mountaine of the Lord and he will teach us his wayes and we will walke in his pathes and presently after the Prophet from an holy zeale and emulation cals out to his Country-men O house of Iacob come and let us walke in the light of the Lord as if he had said O yee Israelites shall the Gentiles forreiners and strangers flocke and flow to the house of God to giue up their names to Christ by thousands into his army and shall we Natives his owne people his flesh stand still Shall the wild Olive be grafted in and we the naturall branches be cut off Shall those starved creatures from their hunger crowd him thrust and throng him and snatch the Kingdome of heaven with violence and shall we who haue tasted and knowne his infinite sweetnesse goe away emptie O no for shame if not for glory plucke up your feete mend your pace follow me and let us never suffer that we who haue set out so long before them should now be cast behind and come short of the goale Compare that parallell place with this Thus saith the Lord of Hoasts that there shall yet come people and the inhabitanes of great Cities and they that are in one Citie shall goe to another saying Vp let us goe and pray before the Lord and seeke the Lord of hosts I will goe also In which words he that hath an eare cannot but heare the new-quickned soule enlivened in the first resurrection call unto such as are yet dead in trespasses and buried in the graue of their lusts How long wiltâ— thou sleepe O sluggard â— when wilt thou arise out of sleepe The day spring from on high hath visited us Awake thou that sleepest rise from the dead and Christ shall giue thee light The Lord himselfe is descended from heaven with the voice of that Arch-angell of the Covenant and with the trumpet of God Open thine eyes and see that great light is come into the world and shall we loue darkenes more then light Because the graue could not rise up to life therfore life is come downe into the graue up then let us lay downe the body of death and joyfully together runne into his embraces Certainely as that woman in the Gospell when she had lighted up a candle swept and searched her house and at length found her money could not hold in her affection which brake an open passage from the heart to the mouth calling others to rejoyce with her so when the eyes of our minde by the light of GODS word haue found out that heavenly treasure it fils as new wine the heart with gladnesse and it must haue vent As this Prophet I beleeved therefore did I speake so will it be with the faithfull We also beleeve and therefore we speake Whosoever desires to be happy must avoid the company of wicked and worldly men and take a course of life altogether contrary That there must be a separationâ— is most evident Come out from among them and be ye separate but how farre it must be stretched is necessary to be a little opened 1. Therefore in respect of place a separation is not exacted we must goe out of the world if we thus separate 2. nor much lesse in exercise of Christian duties that were manifestly impious David did not run out of the tabernacle when he saw Doeg ther the â—ares shall grow with the wheat neither will the good corne plucke out it selfe because the weedes are mingled with it that separation is reserved for the last dayâ— as a part of our perfect happinesse But this separation must be
receiue Christ comming to thee beleeue onely and thou shalt liue Take heed now to thy foote and enter not into the way of scorners be no more a mocker least thy bonds increase Thou canst not but see every where profane men the plague of these last times making a jest of Religion despising God in his workes in his word in his Saints set not in with them but flie from them as from the pestilence And for a motiue to stop thee from this course consider theiâ— steppes how many feete haue gone that way how few returned Thou shalt find they perish by skores 2 King 2. 24. but hardly one or two single soules retyring safely from this last steppe of sinne But especially awaken thy soule from this sinne with assurance of like measure from God O seriously thinke with thy selfe will not the day come is it not running poast toward me and I know not how neere when I shall fiâ—de no comfort but onely in peace with God My pleasures my wealth will forsake me my friends will weepe for mee my body full of deadly griefes my soule pinched with thousand pangs of conscience the bell summoning me the graue gaping for me my accusers one without another within mee and the Iudge who cannot bee bribed much lesse any longer mocked â—eady to arraine me Oh then how welcome to mee will be the least hope that God would lend me a mercifull eare to heare me If hee should then deride my petition scorne my supplication and laugh at my miserie what can be expected but a fearfull instant damnation how soone would those foule spirits plunge my desolate soule into that eternall torment that lake of fire brimstone Shall I then willingly plucke this infinite misery upon my head Hath not the Truth which cannot lie assured me and will not my reason confirme it that he scornes the scorner How should I looke upon his face when he must be my Iudge whom I scorned to be my friend How shall I stand before his wrath whose grace I dâ—rided O therfore my soule prevent this mischiefe betimes accept of grace while he offers it seeke search sue for it now that thou mayest then assuredly finde it goe forth to meete it which is sent to meete thee take hold of it and leaue it not which will hold up thy head at that day will never leaue thee till thou art seated in eternall happinesse Psalme I. Ver. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse in this propounds positiuely the path which without faile wil bring us to it if we follow it to the end In this way he sets out two periods 1. delighting in Gods Law 2. meditating in it day night from which issue two points of doctrine 1. The Prophet affirmes him blessed who delights in the law of God 2. The Psalmist pronounceth him blessed who meditates day and night in the law of the Lord. In the former these particulars must bee openedâ— 1. what is the law of the Lord 2. what this delight in the law The law is sometime strictly taken for the first scriptures the fiue books of Moses and then ordinarily distinguished either from the writer and called the Law of Moses or by adding the other opposite member the law and the Prophets sometime it is more largely extended as comprehending all the propheticall writings of the old Testament as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law But the word here used properly signifieth doctrine yet is generally and rightly translated Law because whatsoever God would haue us know concerning his will and pleasure is there by himselfe taught revealed and promulgated Deut. 29.29 so that he appointeth it the only ordinary meanes of life Luke 16. 29 30 31. 2. because all doctrines delivered in the word are so many sanctions of the supreame Majestie binding the conscience to all obedience and perfect subjection Againe his delight is by some translated his will the word signifying that action of the mind whereby willingly pleasingly and with loue the heart cleaues to any thing so used Gen. 34. 19. This then is the meaning of the words Whosoever loues the Law or word of God cleaues to it takes pleasure in that which God there coÌ„mandeth he is entred already into a blessed estate This as it is here plainly testified so also the Apostle addes his suffrage unto it evidently affirming that as his misery consisteth in being vexed with the body of death resisting the law of God so his happinesse in delighting in that law concerning the inward man The grounds or reasons of this testimonie in David are 1. his knowledge in the word of God whence hee had taken forth this lessonâ— Deut. 28. 2. his experience having felt by this delight an unspeakable happinesse being holden up in his deepest afflictions and quickened from his deadnesse by this word Hence gather these lessons The Scripture containeth all that doctrine which is profitable to the perfection of a Christian so farre as to make him wise to salvation and to bring him to everlasting happinesse For if he be blessed who with delight entertaines it necessarily it must containe whatsoever is necessary or profitable to that end Thus else-where he pronounceth it perfect And the Apostle speaking of the Scriptures affirmeth them able to make wise to salvatioÌ„ profitable to instruct c. so farre that the man of God may be perfect in every good worke And hence is it that when God by Moses had written this law and delivered it to the people he straitly chargâ—th thâ—m to adde nothing to it nor take any thing from it and againe doubles this precept Deut. 12. 32. And without all question howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law and farther to presse and inforce it yet did never any Prophet adde any new doctrine to the former words they addâ—d to cleare and unfold it but no new matter or precept to the duties coÌ„manded Thus after did the Apostles as witnesseth that chosen Vessell they said no other things then those which Moses and the Prophets did say should come Certainly as in the creation of the bodily light the Lord made spread over the world a generall brightnesse which after he gathered into one body the Sunne and made it as a fountaine from whose beames not onely other creatures but the heavenly lights themselues should borrow all their splendour even the Moone and starres So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding diffused and spread it over mankind and for some ages of the world derived both by traditioÌ„ as
according to his pleasure all in all things This as it is intimated by the Psalmist when he aâ—firmes that the man who departs from evill delights and meditates in Gods word shall every way prosper so is it in many other scriptures confirmed It is the Lord not our owne might which giveth us power to get wealth The blessing of the Lord maketh rich and hee addeth no sorrowes to it Honour comes not from East West North or South but God is Iudge who maketh higb and low Therefore hee promiseth these things to those who honour him with-holds them or rather heaps on them disgrace who dishonour him Thus even in these meaner blessings which earthly men call account prosperity the Lord hath the chiefe hand work much more that true good in which consisteth our onely happines is wholy framed and ordered by him The Lord was with Ioseph and hee was a man that prospered and so palpable was this worke of God that even his heathen Maister could not but discerne it and the Iayler himselfe easily observed it Now then if God causeth men to find favour in the eyes of men as Gen. 39. 21. so that even wicked Ahab makes Obadiah who greatly feared God Governour of all his house 1 King 18. 3. how much more is it hee alone who causeth us to find favour in his owne eyes in whose loving favour is all our happinesse But even wicked men the enemies of God and his truth prosper Of this we shall speake more fully hereafter for the present this may suffice They obtaine many things which they ayme at but the maine to which they intend all the rest namely to be happy they never attaine but lose all their paines and labour To conclude this point As all good gifts come downe from the father of lights so especially eternall life without which no man can be blessed is the gift of God Rom. 6. 23. Now therefore as a statuâ— of man when it â—tands farre off or when we are in the darke may easily seeme to bee a very man though it hath nothing indeed of a man but a shâ—w and some outward proportions so rich men and such as flourish in this world seeme in carnall eyes to prosper but try their successe and bring it to the touchstone and you shall find it nothing but a deepe miserie cloathed with a shew and idle oâ—tentation of happinesse The Heathen are the best witnesses of this truth Thus Dionysius the Tyrant fitly described his estate so much praysed by his flatterer Damocles by placing him in a chaire of state furnishing a table with all delicates commaunding many noble Attendants to waite on him he had wine musicke and what his heart could wish in the meane time a sword hangs over his head held up by a weak threed ready to fall upon him Thus another rightly answered a flattering Courtier who therfore accounted him happy because he wore the Diadem that if he knew how many cares were tyed up in it hardly would he stoope to take it out of the durt And surely whosoever is most enamoured on this painted happinesse and prosperitie of wicked men if he seriously consider what vexing cares usher it what vanitie accompanies and what miserie followes it he would not a little scorne to employ any of his desires or endevours about it 2. Here also is fit occasion of tâ—yall If thou art of the number of the faithfull thou shalt prospâ—r now then examine whether all things worke together for the best to thee Doth every thing helpe thee onward to God when a man giues up himselfe to the Lord in his word every thing shall draw us neerer to him even affliction and trouble Psal. 77.2.3 Nay even hypocrites at such times come in and approach unto him A man in danger will catch hold of any thing especially they will cleaue to those whom they most trust Thus prosperitie and blessings worke thankfulnesse Psal. 103. 1. 2. 3. and make them study for recompence Psal. 116. 12. In feare they cleaue to him by faith Psal. 56. 3. In griefe they seeke to him the onely Comforter The word when it promiseth drawes them when it threatens humbles and driues them to grace and mercy nay even sinfull actions enforce them to God begging pardon and when they haue obtained it knitting their soules to him in ardent loue sinfull infirmities fill them with hungâ—r and thirst of him their righteousnes And this is the cause why they call God their portion because wholy resting on him they make all other things but meanes to inrich themselues in him and get into his favour Now then try here thy estate thou findâ—st many troubles in the world doe they wayne thee from this bewitching life and draw thy thoughts to a better world Thou art faint with sicknesse dost thou find that as the outward man perisheth so the inward man is renewed daily Thou enjoyest health and other blessings doe they worke upon thy heart to kindle more zeale to God more loue to his name and children doe they quicken thee to thankfulnesse thus doe all things worke on those whom God hath loved at least dost thou find in generall that though some things hinder yet when they all meete together they worke to the best for thee yea even sinne it selfe makes thee 1. see thy corrupt heart and sinfull nature 2. provokes thy loue to thy gracious Father who pardoneth so many offences and whets thee to all thankfulnesse and loue of Christ who hath satisfied for thee so that because mâ—ch is forgiven thee thou lovest much doth it more fill thy heart with loathing sinfull filthinesse and thy selfe for it awake thee to more care and watchfulnes and lastly wearie thee with the loathsome companie of it that thou desirest and criest to be delivered from this body of death If thou findest these fruits thou mayest comfort thy selfe in the Lord for he that thus worketh for thee and in thee hath ordained thee to life But if thou findest that outward prosperitie blowes up and bladders thy heart with pride that thou despisest God in his service that it workes thee to more securitie and carnall libertie if thou findest that trouble sicknesse c. bring forth impatience blaspheming or although for the present it worke a little and by the smart of the conscience and agonies terrifying the soule with present judgment stirre up thy heart to promise reformation and a better course of life judging and condemning thy selfe yet upon recovery thou fallest backe againe to thy former vomit thou art not in the number of those who feare aud loue the Lord and for whom all things shall worke for the best 1. Those blasphemers of the Gospell are here condemned who impute evill and the sinnes of men to the word of God upbraiding the Professours of it in any affliction with the loue and meditation of it Looke out and behold the
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
33.4 5. Nothing is a more effectuall motiue of loue then the likenesse and neerenesse of qualitie and studies even neerenesse of blood yeeldeth to this and stronger amitie hath beene contracted by likenesse of manners then by any other respect Secondly Righteous persons and wayes are the principall workes of God we are his new creatures and all our good workes are wholy framed by him He makes us know what is good he giues us a good will to good and then perfects it in good actions Now God loveth all his workes If we looke over all the holy histories wee shall find this truth wonderfully confirmed in the dealing of God with his people especially in that of David who being after Gods heart and bending all his studie to magnifie the name and advance the worship of God was againe magniâ—ied and much loved and honoured see 2 Sam. 7. 8. 9. 4. We learne here the infallible happinesse of the righteous for seâ—ing this knowledge of God is the cause of their blessâ—dnesse it evidâ—ntly followes that as sure as God knowes thâ—m and all their wayes so certainely shall they aâ—taine the state here mentioned and promised Psal. 112. 1. so Mat. 5. 3.4 5. 6. c. As thâ—refore Isaack speakes concerning Iacob I have blessed him therefore hee shall bee blessed Gen. 27.33 Or as Iacob of his beloved Ioseph Gen. 49. 26. The blessing of thy father shall be stronger then the blessing of mine elders unto the ends of the hills of the world shall they be upon the head of Ioseph c. so much more strong much more lasting are the blessings of God upoÌ„ his beloved childreÌ„ for who shal or can curse wher God hath not cursed Num. 23.8 such places are infinite especially obserue that sentence Prov. 3. 13. Blessed is hee that findeth wisedome Consider the words before and followingâ— the meaning is As a Merchant who by continuall travell and trafficke hath found and gotten for himselfe much gold and silver and all manner of earthly goods is alreadie rich and in the supposall of earthly men well to passe so that man who hath laboured in the word and trading with it hath attained that true wisedome consisting in holinesse is blessed in his worke see Iam. 1. 25. And the same reason setleth this their blessednesse for the Lord is unchangeable his seeing them loving their wayes is unalterable therefore so must their estate bee which as before is manifest fadeth not 2 Tim. 2. 19. The reasons also manifesting this truth are divers as First That absolute decree promise and truth of God which every where hee hath published in his word who cannot lie or dissemble and will not reverse any thing hee hath spoken Hath hee sayd and shall not hee doe it Numb 23. 19. Secondly That constant and unchangeable loue of God Ioh. 13. 1. who repents not of his gifts Rom. 11. 29. but bestowes one that he may make way for another and delighteth to heape upon him abundance who hath received any grace Mat. 13. 12. Blessings indefinitely are upon the head of the righteous Prov. 10. 6. Thirdly That permanent grace of God that remaining seed 1 Ioh. 3. 9. which according to the tenor of the new Covenant is not fading nor subject to losse They shall not depart from God therefore received that last bond of the covenant the feare of God which endureth for ever Ps. 19.9 Certaine is it that as worldly man thirsting for gaine when hee hath betaken himselfe to some good trade and findes it sweet is now and every day more eager of the world then before so where God hath seasoned the heart with this spirituall and heavenly covetousnesse of the world to come the riches of grace and glorie the more he employeth his labour in Gods ordinances and faithfully seekes the more according to Gods promise he findes the more he findes the sweeter still it feeles and this sweetnesse is a more sharpe spur to his hungry soule hence he is whetted more earnestly to pursue hence the more hee obtaines and growes every day more blessed 1. Now therefore not onely wicked and profane persons are here reproved such who because they haue not God before their eyes thinke not that God hath them in his eyes such as say God hath forgotten he hideth away his face and will never see such as despise God and say hee will not regard Psal. 10. 11. 13. such fooles as confesse God made their seeing eyes and hearing eares yet thinke he never sees nor perceiues see Psal. 94. 7. 8. 9. But as these so many other holy and faithfull Christians are here to bee chidden who are often deepely plunged into many bottomlesse tentations and even swallowed with griefe because they forget this comfortable truth and doe not consider in the evill day that the Lord hath seene and written up for them all their labour of loue hee hath recorded and keepeth tale of their sighs and bottles up their teares as a memoriall for them For in the cloudie and darke day when Satan drawes their eyes wholy either to the sinfull actions which they haue committed or to their sinfull affections yet remaining and fighting and oft prevailing in them they make no question but God sees all their misdeeds and sinnes but that the Lord should behold their spirits sighing under the burthens groaning under this oppression of Satan that hee should in mercie compassion and loue behold the wrastlings struglings and the bitter griefe of their hearts thus yoked with the body of death they utterly forget But because they despise their owne poore and weake endeavors as being low in their owne eyes they suppose they are also despised by God This we must carefully amend fasten this truth in our memories that the Lord cannot despise his owne worke in his creatures but sees perfectly knowes all the thoughts of our heart so that our desires thirsting for his righteousnesse and our cries calling out to bee delivered from this woefull yoke-fellow of sinfull corruption are all heard and noted by him So likewise are here many to be rebuked who make no good use of that doctrine so plainly and comfortably layde down by the Spirit and frequently handled in the scripture namely the election and predestination of the Saints Some are so impudent that they would wholy silence this truth not considering that things revealed belong to us and our children Some even devillishly blaspheme it as a dangerous and desperate doctrine which driveth men to hell and desperation Others eschew it as a rocke and dare not touch or meddle with it and very few who make right use of it Certainely as it is very full of use for the faithfull for humiliation as remembring that God chuseth their persons yet not being before they are called before they know him that he predestinates all their workes for them and ordereth them to their handes that he giues wil and deed in a word that he foresees us