some so grossely painted that the daubing being melted in the Sunne hath hung by drops upon their cheeks discovering their deformitie publishing their shame Thus it is with this painted whore of Rome As thus they spue out their gall upon the Scriptures in generall for they are those two faithfull witnesses which vex these earthly men so especially hath that Piller of the Councell held in Constance disgorged his splene against the booke of Psalmes in particular David sayth he wrote some fâ—w Psalmes why might he not For even now no Prince is forbidden to make rithmes psalmâ—s or verses in the praise of God all sorts of us learned and unlearned turne Poets Thus far the Cardinall Consider now whether this be not the beast which usurpes the hornes the power of the Lambe but speakes with the tongue of the Dragon Reproofe 1. First those are here to be rebuked who from this gracious dealing of God continually plying them by ceaseles teaching admoniâ—hing and exhorting take no notice of their indisposition and backwardnesse nor giue any credit unto this truth when this their untowardnesse is evidently discovered unto them It is strange to see what strangers men are at home like some idle Gallants who wander through all the world and know nothing of their owne Countrey So these Salomons fooles their eyes walke through the world but never looke into their owne hearts Surely as the eyes of our body stand naturally outward and cannot turne themselues to spie out any thing within so the mindes of naturall men can rowle themselues every way but haue no sight inward Hence it is that wicked men being altogether unacquainted with themselues and meere forreiners in their owne hearts cannot endure to be alone which the Philosopher giues as a good reason why impious men hate solitarinesse and hence flowes that vaine and proud conceit of our owne abilities despising censuring others discerning every mote in our neighbours but not the beame in our owne eye How scornfully did the Pharises heare themselues taxed with blindnesse They could soone spie the Apostles hands unwashed but never dreamt of their own unwashed hearts and those stinking in-sides which never felt any water How soone could they finde out the Apostles not so frequently fasting as themselues but the stewes in their owne eyes fraught with adulteries the carrion of their owne spirits rotting in the graue of hypocrisie but fairely whited over they never thought of it As the blind man in the Gospell could perceiue nothing till his eyes began to be opened but then soone had feeling of his imperfection in sight and the first thing he saw was his want of perfect sense discerning men as trees so while we lie in the darkenesse of ignorance we discover no weaknesse but so soone as the light of Gods spirit enters into the heart we presently finde out a world of wickednesse what man is able till God set in his hand to make the ignorant man see and acknowledge his ignorance As the naturall so the spirituall foole the greater ideot he is the better hee conceits of himselfe as wiser then seven men that can render a reason The truth is they haue not so much wit as to know they haue none who can perswade the naturall man that his heart is an Adamant that his eare is im-passable and must be bored See the conceit of men Deut. 5. 27. Doe but you say they to Moses heare God and declare it to us and wee will heare and doe it this they ignorantly and arrogantly spake of themselues when yet God had not given them hearts to perceiue eyes to see eares to heare unto that day Thus is it at this day with those whose eyes eares and hearts God hath not opened they neither doe nor can perceiue their owne wants and so thinke and speake proudly of themselues that they haue good hearts to God that they haue good intents strong faith loue to God with all their soules c. But when God sheds his light into their soules what a cloud of ignorance hardnes of heart what coldnesse what deadnes what unbeliefe what a world of factious flesh rebelling against the spirit doe they perceiue in thâ—mselues Take heed of this spirituall pride rooted in ignorance for as the corne must grow downeward before it can shoot upward so must thou fall in thy selfe before thou canst rise in Christ dye to thy selfe before thou canst liue to him learne first to bee a foole before thou canst be wise Here likewise is fit occasion to reproue that heedlesse disposition never considering that God speakes in his word whither we heare or readâ— If Christ had not known both our carelesnesse in hearing and danger of this negligence he would not needâ—esly haue warned us take heed how you heare and so frequently haue wakened our attention crying out he that hath eares to heare let him heare Some out of weakenesse together with Satans lying in waite and want of right preparation soone forget what they are doing never imagining that the work of their salvation is in hand and that Christ himselfe by the mouth of his messâ—ngers is treating with them When we read the word too seldome doe we obserue who holds the hand of the writer and thus the devill steales away our life from us Certainely most hearers are as the high way their hearts and eares so traversed and trampled by vaine thoughts and worldly cares going and comming and continually passing to and fro that they heare little obserue lesse profit nothing why doe not we spie out our dissolute behaviour and judge our selues before God Nay how many are there which deny the Lord and say it is not he The obstinate resolution of many to continue in sinne so hardens their hearts that they deny their ownâ— knowledge and will not beleeue what they dare not nor cannot gaine-say See those Israelites they knew Ieremy a true Prophet for they had a deare-bought experience of God speaking by him therefore they come to inquire of him and solemnly sweare to follow the advice of God given by him yet when he crost them in their particular and purposed designes they giue him nay indeed their owne consciences witnessing for him the lie Thou speakest slalsly Thus when the covetous heareth the thunders of the word against riotours or the riotour against the niggard they can yeeld some honour to it and at least in word acknowledge the voice of God but when the reproofe is brought home to their owne doores and layd to their hearts then presently we shall heare the Prophets shall be as the winde the word is not in them thus shall it be to them If we could but open our eyes to see the danger of this carelesse behaviour surely it would provoke us to more diligence the danger either in respect of God or the creature The crowes are not so busie in thy seed-time 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
loues us out of his loue prepares us for grace and then giveth it when he hath fitted us for it and all this without promeriting nay any concurrance on our part that after he worketh in us and perfits what hee begins and crowns what he hath perfited and for our consolation that it is not in him that willeth or runneth but in God that shewes mercie and not for our righteousnes but because he hath chosen us that his purpose according to election may stand not of workes but of him that calleth so is there great use of it in wicked persons for warning and caution Neither can I see how any desperate person can pervert this but in the like manner he may abuse any other doctrine to his destruction as the Papists this day abuse that point of justification by faith and not by workes and many other we must therefore not onely retaine this truth but apply it to that end for which it was given by God making our calling and election sure 3. So also the neglect and despising of that truth namely that the Lord doth loue and honour the persons and wayes of godly men is here reproved Hence might wicked men tremble to see how hatefull and abominable their wayes and persons are in his sight who can recompence and surely will reward them according to their workes And how justly might thousands of Christians tremble when they see their affections in this particular so contrary to Christ For they account basely of those whom God honours hate those whom God loues shew to them all contempt and malice in reviling slandering or any abuse that they can or dare offer What member of Christ art thou who despisest such as thy head hath crowned with his heavenly Kingdome How farre from a Christian who hast no loue to such whom Christ hath loved beyond his life So also by forgetting this lesson many depriue themselues of much comfort For how much joy might the weake Christian gather here if hee did continually remember He that hath given mee an heart to loue him he first loved me he hath set his heart upon me for good and therfore hath drawn me from my wicked vaine conversation to serue him and if he hath loved me when I was an enemie will he forsake me now he hath seasoned my heart with some measure of loue and desire of his service What a cordiall would this bee against all the revilings contempts and despitefull usage of the world we are therefore much to blame that we make no better use of a truth so full of profit and consolation Hence may the faithfull soule in any necessitie and upon all occasions draw endlesse comfort How did this hearten David in all persecution of Saul and slanders of his enemies Psal. 18. 10. c. Psal. 7. 3. c. yea indeed in all his trouble nay when he found his tongue unable in that dutie of thankfulnesse to poure out his heart 2 Sam. 7. 20â— this yet offered him much consolation Thou Lord knowest thy servant The like see in Ieremie in much tentation and many grievances Ier. 12. 3. Especially remember Iob who when hee was assaulted on everie side without and within his friends accusing him of hypocrisie and fighting craftily against his faith the enemie bringing all the terrours of God in a full armie against him and making him possesse the iniquities of his youth yet could uphold his soule and keepe it from sinking in this storme with the remembrance of this truth and strongly applying it to his heart found powerfull consolation in this He knoweth my way and tryeth me That excellent Apostle persecuted by bloodie Infidels Iewes and Heathen slandered and wronged by false Brethren nay too little esteemed by his owne children in the Spirit accounted the off-scouring of all things could fully satisfie his owne soule and comfortably wait on God on this knowledge God was his witnesse 1 Thes. 2. 13. and could therefore â—light that censure of man 1 Cor. 3. 3. 5. Wee should therefore apply this for comfort when we are reviled as hypocrites by the world or inwardly accused by Satan that God sees and will judge when we are despised by men that God hath chosen us when we and our actions in Gods service are hated and abased that God hath loved and honoured both Labour for such wayes as are acceptable to God such as he hath chosen and commended such as he loues and honoureth For motiues oh remember thy heart is very deceitfull and will easily blind thee with counterfeit shewes and false hopes if thou lookest not very narrowly to it Learne therefore of this Saint to consider thy paths and with hast putting away delayes to turne thy feete into the wayes of God Say with thy selfe All the wayes of man are cleane in his owne eyes but the Lord weigheth the spirits Every way of man is right in his owne eyes but the Lord pondereth the hearts Now what shall it profit mee if I as those vaunting Pharises justifie my selfe when the Lord knowes and condemnes me what good shall I reape from man that my actions are highly esteemed in the world when they are abomination to God Let mee never forget that there is a way seeming right unto man but the issues thereof are the wayes of death thinke with thy selfe what horrour will assaile and daunt thee in that day when having securely trusted in thine owne heart and wayes thine eyes are at length opened to see thine errour that thou and all thy workes are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates yea the most afflicted when thou canst say in truth that thou hast tryed and weighed thy pathes before they come to that great tryaâ—l to bee pondered by the Lord and hast unfainedly taken up those wayes and walked in them uprightly with thy best endevour which God himselfe hath chosen and set for thee and will accept in his mercie Learne therefore to trust in the Lord with all thy heart and leane not to thine owne wisedome in all thy wayes acknowledge him and hee shall direct thy wayes Proposition 2. But the way of the ungodly shall perish In the former words the Prophet giues an infallible reason why the faithfull shall prosper in their wayes and bee blessed here also he useth a necessary argument why the ungodly cannot haue good successe nor ever attaine to happinesse Now how soever he leaues out the Antithesis or opposite axiom to the former God knowes not the way of ungodly men yet is it here without question to be understood I will therefore handle it fully and annexe the cause with the effect in this intire proposition God knowes not the way of the ungodly therefore they their wayes shall perish The words haue beene before sufficiently cleered as well who are the ungodly what also is ment by their wayes
them and aswell by his owne as by this his King of Heralds voyce and by his Sonne the wisest type of Wisedome calls to these wandring wretches Forsake your way yee foolish and you shall liue and walke in the way of vnderstanding Now of this Psalme where our happy estate is excellently described and the way to it plainely poynted out to vs it is fit to consider aswell the Authour as the matter The Authour is either principall or subordinate our head Iesus Christ who by his Spirit indited it and the Prophet David whom he vsed as his Secretary or hand to write it The scope as of all other Scripture is to be a lampe vnto our feete and a light vnto our paths and as the very finger of God to point out the new and dangerous but intising way to misery and the old and safe way which leads to happinesse The method or order is this First our Guide shewes us a farre off a generall confused view of blessednes the end of all our travell then points out the left-hand way which to an unwary eye seemes faire and likely and warnes us to take heed of it which more perfectly he describes by the severall periods of it These are three 1. walking in the counsell of the ungodly 2. standing in the way of sinners 3. sitting in the seate of the scornefull All this in the first verse Secondly he sets out the true way to happines which seemes the farthest about but is the neerest homeâ— and our severall journies in it which are but two first delighting secondly meditating in Gods word which is amplified from the time day and night And this is contained in the second verse Thirdly in the next place he more distinctly and severally discovers this happinesse that so he may winne us to it First by a most familiar and elegant similitude of a tree 1. planted 2. watered 3. fruitfull 4. flourishing then by a part of it namely prosperity This in the 3 verse Fourthly hâ— displayes the woefull estate of those who goe the other way first negatiuely They are not so not blessed not planted not watered not fruitfull not flourishing they prosper not Againe affirmatiuely by a comparison they are as chaffe blowne away with the wind and therefore shall be separated from the wheat and burnt with fire This is deliverâ—d in the 4 and 5 vâ—rses Lastly in the sixt he giues an infallible reason of all he speakes namely the providence of God over-looking and disposing both Now as a Guide who undertakes onely to bring us in the right way to our journies end in our passage will beguile the way with some discourse or name to us the Townes Castles Rivers c. by which we passe So this holy Saint leading us forward entertaines the way with much profitable matter pointing out though obscurely old Babilon and new Ierusalem the false and true Church with their lawes and manners Having thus prepared the way let us now enter upon it and in the first wee 'l obserue the Guide himselfe from whom we gather this proposition The Prophet David and in him the holy Ghost is the Author of this Psalme And that we may profit the more by this Teacher let us consider how he is qualified for this office wise Princes if they cannot make men fit for any place will chuse such as are already made to their hand But the Lords election prepares and enables his servants for any calling in his Church Let us then behold him either in his spirituall or temporall estate First God tooke him the youngest of many brethren from following the sheepe and made him a Shepheard of men King over his onely people the house of Israell and so filled his heart with wisedome valour and other gifts necessary for government that never any Prince joyntly in them all was more or indeed equally renowned He blessed his raigne with many famous victories was with him wheresoever he went cut off all his enemies and made him a great name like the name of the great men which are on the earth Secondly his spirituall estate may be considered either in his publike office as he was a Prophet a man of God none more famous among the Prophets or in his private disposition a man after Gods owne heart propounded as a patterne especially to Princes whence it is that all his successours are either condemned for not following him or commended for treading in his footsteps For confirmation of this Proposition it is evident that the Holy Ghost is the prime Author of the Booke of Psalmes For all Scripture is inspired and holy men spake as they were moved by the holy Ghost Moreover our Saviour reckons the Psalmes with Moses the Prophets as holy Scripture and David by Christ is entituled to this Booke and the Scripture giues evident witnesse of the Spirit speaking by him The Spirit of the Lord spoke by me and his word was in my tongue It will not be vnprofitable to lay downe some reasons or grounds of this action aswell in God the principall as in David the subordinate Author The cause then why God writes and writes in this kinde by songs and why he employes David as his hand are either in himselfe in vs or in this holy Prophâ—t In himselfe his gracious will and wisedome He reveales and conceales these things because it so pleaseth him See also Exod. 33. 13. 17. and Numb 12. 6 7 8. In vs whom he teacheth there are some occasions as 1. our difficulty in learning especially things spirituall 2. our naturall delight in Musicke 3. A certaine aptnesse in numbers to convey to our mindes and settle in our memories these profitablelessons The reasons why he vseth David in this imployment may be 1. the gift of Musicke in which he excelled 2. the sanctifying gifts of Gods Spirit which afforded ditties to his notes and by expressing his holy affections filled others on all oâ—casions to lay open and poure out their hearts to God in prayer In Dauid the cause of writing may be 1. his Faith I beleeved therfore I spake 2. his loue desiring to draw others on to that happinesse which himselfe had found Ioyne these together and we shall find a good ground of this action We are vnapt to learne there is an aptnesse in this kind of teaching to sinke easier and deeper into our mindes God knowes in his wisedome what is best for vs and his loue will effect it therefore having-fitted David with this qualitie of holy Musicke he stirres vp his heart to vtter by faith what he had learned and by loue to draw on our lagging affections to the like gracious practise Now beâ—ause the Word of God whether written or preached is given for our vse and profit for teaching confuting trying comforting and exhorting that by applying it partly to our vnderstanding we might grow in light and be better informed in
these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground How lamentable were the estate of a Towne halfe affamished and round beleagred with a strong enemy who kept them from all succour that they might see even at their gates store of corne sent by their friends but no entrance for it by reason of the enemy This is their condition The food of eternall life is sent by Christ brought by his messengers stands ready at the eare to enter but the devill barres the gate and turnes it from them In respect of God the danger is yet greater for he hath protested to yeeld us the like measure as we shall see more largely hereafter if we suffer him thus to goe after us intreating us to turne and be reconciled and we are carelesse the tide shall change when we shall as earnestly cry and howle for mercy and he will laugh at our destruction see his word Prov. 1. 24 26 28. and the deed answering it Zach. 7. 12 13. Exhortation Let us therefore shake out this spirituall drowsinesse wake our eares and watch them to keepe them waking let this thought be ever in thy heart to hold them open I see indeed a man but I heare the Lord the voice is mans but the word is Gods whether I consider the power and authoritie or the loue of the speaker or matter of the speech necessity of attention lies upon my soule He is my soveraigne Lord in whose hand is my life and death temporall and eternall his loue wonderfull passing the loue of all creatures passing knowledge the subject of his speech is my happinesse laying downe plainely before mine eyes the way of my eternall life and should I neglect such a speech and such a speaker Thus when we haue provoked our hearts to this dutie let us inquire the meanes enabling us to performe it and constantly practise them Meanes 1. Labour to emptie thy heart and to cast out the ignorant conceit of knowledge he feedes the hungry Away with that proud opinion of goodnesse and abilitie 2. Consider the necessitie and the nature of the word purposely sent to supply it being the wisedome and power of God to saluation Verse I. Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners nor sitteth in the seate of the scornfull The body of this Psalme hath these two especiall members 1. The double estate of man 2. The cause of it both which the Holy Ghost propounds as the strongest incentiues to godlinesse The first is as a cord of loue to draw the second as a whip to driue us The estate of man is either blessed and happy or cursed and miserable The blessed described first more confusedly and generally in that word Blessed or as in the Hebrew blessednesses where thus God reasons with us Thou desirest to be blessed all thy actions all thy wishes tend to this issue but loe yonder is true blessednes and I am here ready to be thy Guide and haue to this end lent thee my word to be a lampe to thy feete and a light to thy pathes up then follow me and I will certainely bring thee to all thy wishes Secondly he points out the way to attaine it and first that which must be left and forsaken which is three fold 1. the counsell of the ungodly 2. standing with sinners 3. sitting with the scornefull Then he sets out the path which we must take and walke in namely the Word this we doe as well by delighting as meditating in it these are the two feete which carry us in the way to happinesse and this meditation amplified by the time day and night so thus God pleads with us would'st thou goe in the strait way to happinesse the shortest cut nay the onely tract is by holinesse take heed therefore of those three left-hand paths thou shalt see ungodly men walke in evill counsell obstinate sinners stand in perverse wayes mockers sit downe in the chaire of scorning all these may seeme to flesh and bloud faire and likely but take thou heed turne aside and enter not into them and know that they lead thee through vanity to destruction but loe there lies directly before thee a narrow path of meditating and delighting in the word of God set in thy foot here take this strait way and it shall certainly bring thee to thy desired ends and know howsoever it seemes at first hard and much about thou shalt finde it pleasant and the neerest way to thy home Thirdly this happy condition of man is more particularly set out to the view and clearely revealed unto us 1. by a most elegant similitude of a tree 1. planted 2 watered 3. fruitfull 4. ever flourishing 2. by some part of it namely Prosperitie where thus againe our Guide confers with us Lift up thine eyes now and behold right before thee the joy of life the crown of thy labours the haven of all thy desires see how directly this path leads thee to the true vine Christ Iesus and grafts thee in him in whom onely thou art blessed with all spirituall blessings behold how these waters of the Sanctuary flowing from the well of life fill thee with fruit and sustaine thee in a most flourishing estate consider from the time thou hast constantly set thy foote in this way I will blesse thee and make aâ—l thy wayes to prosper In the next place the cursed state of man is laid downe 1. negatiuely not so the wicked that is not blessed but cursed not planted but wilde not watered but parched not fruitfull but barren not â—lourishing but withering and blasted not prospering but confounded 2. positiuely 1. by a comparison of chaffe driven by the winde 2. by a double consequent they cannot stand in the day of judgement nor in the congregation of the just Lastly he shewes the cause of bothâ— namely the Providence of God over-looking and over-ruling all creatures where yet further we may heare our gracious God instructing us Looke yonder and view well the issue and end of these men which take the other way â—â—e further they goe the further they wander from that which they seeke they are in a very wildernes wilde dry and barren see there how they are stubbed up and cast into the fire how sodainly are they destroyed perished horribly consumed Know then the pathes of men are directed by the Lord waite thou therefore on the Lord and keepe his way and hee shall exalt thee and thou shalt inherit the Land when the wicked men shall perish thou shalt see it Now in this first verse obserue 1. the way 2. those that goe in it 3. their proceedings or journies every one of these expressed in three severall degrees In the way marke 1. the entrance counsell 2. the continuance or progresse the habituall practise of sin more specially here called the way 3. the uttermost extent
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
sweetnes of present gaine for future promises a certainetie for an vncertaintie oâ— a bird in the hand is worth two in the bush With the drunkard he will plead wilt thou change thy merrie companie for such a sowre and joylesse life with the beginning Christian seest thou not all men generally goe another way seest thou not how many reproches what spight what contempt will meete thee in the face If thou takest that way never looke for good houre after all thy former credit and reputation is lost How many silly soules hath he strooke with these affrightings and drawen them head-long from their profession But if we laugh at those that are scared with a vizard how ridiculous to be amazed with such emptie shewes of evill Awake and open thine eyes and see the vanitie of these scar-crowes Thou loosest the pleasures of sinne true and is it not a pittifull thing for a swine to loose his tumbling in the mire Thou loosest thy sinfull profits and is this so woefull a matter to loose a milstone off thy necke when thou art now in a deep water Thou loosest thy credit friends no doubt a shrewd losse to misse his good word who is himself stark naught to lose a coÌ„panion who will bring us to the gallowes summe up thy losse thou shalt finde this is the totall thou loosest death and hell but what dost thou get nothing by this losse thou changest fading and stinking pleasures for the pleasuâ—es at Gods right hand thou changest earthly riches for heavenly reputation among men for the praise of God In a word thou changest vanitie and vexation of spiâ—it for sound and everlasting happinesse and even dung for Christ hee that winnes the whole world and looseth his owne soule makes but a fooles baâ—gaine and as Deborah sings Iudg. 5. 19. get no gaine of money If you tell a true Christian that he hath a great losse in forsaking Father Mother c. he will but pitty thy ignorance when he hath already in possession an hundred fold gaine beside the certaintie of an inheritance infinitely beyond his owne thought excellent Here may divers Christians take good occasion to chide and shame themselues in their own hearts when they looke upon their sloathfulnesse in the harvest of Christ Haue we felt the sweetnesse of Christ his yoke Haue we shaken off those not more heavy then loathsome chaines of Satan doe wee feele the ease of this heavenly libertie why then doe we not call on others and invite them Tast and see how gracious the Lord is When Christ hath taken us by the hand why doe wee not catch hold on others such especially as are neere us when hee draweth us why dâ—aw not wee those that are linked with us in kindâ—ed friendship acquaintance and pull them after Though the labourers reape and binde the sheaues yet even children gleane and gather some handfuls to carry home The Minister is the workman hiâ—â—d by God to gather in his harvest but the very weakest may by his helpe who delights to glorifie his power in infirmitie and ought in private to helpe forward and picke up some â—ooâ—e and straggling soules as God giues them opportunâ—tiâ—â— is he a faithfull servant to the Lord of the harvest who seeing a poore soule separated from the sheaues the Church of God lying as a prey to that Fowle of the ayre will not stretch forth his hand to take it up and bring it home Hath he any charitie who suffers a weake soule bound many yeares in the prison of Satan and pressed under the burden of sin to lie still kept downe with that hellish waight and puts not to his hand to raise it should'st thou see thine enemies oxe straying wouldst thou not driue him home Sawest thou thine enemies Asse fallen under his load would'st thou not heâ—pe him up if thou hast loue to man thou wilt if obedience to God thou must lend him thy helpe And what shall the beast of thine enemie be more precious in thine eye then the soule of thy brother Oh canst thou thinke thy best endevours too much for that for which thy Master the Wisedome of God thought not his best bloud too good Where is thy loue What I pray thee what can be the reason why thou a parent shouâ—d'st beat thy braines toile thy weary and wâ—ake body to inrich thy children traine them up in some serviceable qualities prefer them to great bountifull persons and yet bee altogether carelesse oâ— very cold to stocke them in grace to bring them up in instruction of the Lord fit and commend them to his service who is not onely ready to accept them but to giue them not a corruptible living but eternall life not a poore farme but a rich inheritance to instate them with himselfe in a Kingdome of glory What is the cause that being a Husband who from deare loue to thy wife canst purhase her a joynter whereby shee may liue comfortably when thou art dead canst not draw on thy yoke-fellow to this partnership with Christ Why is it that out of loue to thy brethren allies friends and acquaintance in the flesh thou canst cheerefully shew them all civill curtesies ride runne sue and worke out some good for them mourne with them in their sorrow rejoyce with them in their prosperitie and yet thou on earth worse then Dives in hell wilt never labour to prevent that they come not to that place of eternall torment The truth is the cause of this spirituall carelesnesse is want of spiritual loue and grace Christian loue expresses it selfe in Christian duties as naturall loue in civill offices had'st thou so much as one graine of heavenly loue rooted in thy heart it would spring bud and yeelde this true fruit of doing some good It is a propertie of goodnesse to bee communicatiue of it selfe which effect is as naturall to it as to fire to warme therefore God being infinite Goodnes and working infinitely communicates himselfe even personally to his creature namely to the humanitie of Christ and hath by him united all the Elect to himselfe to bee one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth in his owne likenesse they being partakers of his divine naâ—ure cannot but communicate it with others so farre as they are able to work and diffuse it abroad to those with whom they converse as we heard before There is no signe then of grace in that heart which doth not pitty succour as it is able the soules of their brethren which are intangled in the snare of Satan Those are here deepely censured who stop their cares against the warning of God Come out from among them and separate your selues saith the Lord as first those wilfully blind soules who having devoted themselues to that whore of Rome will not open their eyes to see her filthy nakednesse so plainely discovered by God in
prosperous Commaunder Alexander the great brought into subjection the greatest paâ—t of the earth then knowne But what beast what fowle must this Papisticall Aâ—tichrist be How many feete must he haue How many wings Who in much lesse then halfe this time shall bring under his yoake and raigne over many moe Countries and people then ever Antichrist â—new Is it possible in reason that any who hath not pluckt out his eyes should thinke the Pope Christ his subject nay Deputie who opposeth and exalteth himself aboue all that is called God Doth he not challenge to be unto the Vniversall Church an head to giue influence a Monarch to giue Lawes nay a Spouse to giue and receiue benevolence so that to be subject to the Pope is of necessitie to salvation nay doth he not usurpe and with all tyrannie maintaine a Monarchicall Omnipotencie Surely that judgment mentioned by Tertullian is fallen upon them They beleeve without Scriptures that they may beleeve against Scriptures We evidently see the Prophesie of the Apostle fulfilled in them Because they received not the love of the truth that they might be saved therefore God hath sent them strong delusions that they should beleeve lies that all they might be damned which beleeved not the truth But the Popish Faction aâ—firme that they cannot bee accounted heretickes because they haue never beeâ—e convicted nor condemned by a generall Councill But first it is suâ—ficient conviction to proue an hereticke that his errour is manifestâ—d unto him by the Scripture unlesse wee will thinke Simon Magus no hereticke untill hee was dead and rotten because no Councell before his death condemned his errours Againe the Papists maintaine things openly interdicted in generall Councels Thus they use defend in their Pope the title of chiefe or highest Priest censured and forbidden by the 3. Councell of Carthage so also the worship of Angels is by them stiffely maintained yet condemned plainly by the Apostle in the old heretickes Colos. 2.18 and after by the Councell of Laodicea They set up images in Churches prohibited by the Councell of Eliberis But what hope is there that this harlot will reforme any errour who in her head Paul 4. in his Epistle to Gropper condemning certaine abuses doctrines as being such which could not by that way that is by Scripture be defended yet never reformed any either abuse or doctrine nay who in her whole representatiue bodie the Councill of Trent is not ashamed to confâ—sse that Christ ordained and distributed to his Apostles non conficientibus not adâ—inistring the Sacrament both bread and wine and cannot deny but that it was so continued in the primitiue Church yet take upon themselues power to determine that whole Christ the true Sacrament is received in the bread alone and that the Church hath authoritie to alter this institution of Christ with a most brasen face challenging right to change any thing in the Sacrament excepting the substance and so consequently denying the bloud of Christ reprâ—sented and presented in the Cup to be of the substance of the Lords Supper Let every soule try here his claim to this true blessing Two notes â—re here offered unto us by which we may come to an infallible knowledge of our estate 1. How art thou disposed to that word of God which cals thee out of thy sinne be it either some gracious promise or sharpe reproofe how standest thou affected to it The word is a fire to melt and soften the iron heart of man that it may be fit to receiue the impression of Gods image Thus Iosiah melted the hearts of Gods people tremble at his voyce and when they profit are pricked in hearing Either thou standest in the way of sinners or else it is thus with thâ—e Amaziah can with some patience heare and follow the commaund but hate the reproofe of the word Ahab can approue and obey the counsell of God in ordering his Armies but hates Michaiah who would order his conversation according to the rule of God Oh! then considâ—r how thou art disposed to the rebuke of Christ as Moses who preferred it before the treasures of AEgypt or as Herod who beheaded his messenger How ofâ—eÌ„ hast thou heard that gentle reprehension joyned with a gracious invitaton O yee disobedient children returne and I will heale your rebellions doth thy heart then answer Behold we come unto thee for thou art the Lord our God we lie down in our eonfusion and our shame covereth us Hast thou lamented with Ephraim Thou hast corrected me and I was chastised Convert thou me and I shall be converted for thou art the Lord my God Surely after I converted I repented c. Thus doe these heires of happinesse they will lament they will mourne as for an onely sonne they will abhorre themselues and lye downe in ashes 2. Examine thy estate by thy care and endeavour to rise after thou art slipt and fallen Dost thou consider thy wayes and turne thy feete into the testimonies of the Lord Dost thou make hast and delayest not David strucken downe with that sinne of adulterie and murder and benummed with so many blowes of Satan lay a while as dead but when the rebuking voyce of God called unto him and testified Thou art the mâ—n how soone did hee awake from his swoone and expressed a whole world of griefe in one word I haue sinned As thou hast fallen with that Saint so hast thou risen with him and renewing strength hast fortified thy selfe and art become even impregnable on that side The more foule thy sinnes are the more are thy teares and sorrow the more thy loue to thy gracious Lord pardoning such and so many offences Obserue every where this disposition in the Saints and happy art thou if thou canst finde it in thy selfe But thou shalt see Ahab humble himselfe in sackcloth but still proudly and rebelliously disposed in heart Thou shalt heare the sinner say They haue stricken mee but I was not sicke they haue beatâ—n mee but I knew not when I awoke therefore will I seeke it yet still If it be thus with thee if thou confessest thy sinne with thy lippes but forsakest it not in thy heart how shouldest thou find mercy If thou tremblest for feare of judgement as Felix and yet nourishest in thee a corrupt heart and puttest off the word I will heare another time what art thou better nay how much worse then that Heathen Consider what strâ—ames of teares flowed from the eyes of Mary Magdalen What fire of loue burned in her heart How did Paul humble himselfe in respect of his persâ—cution How ardent his loue to Christ flaming out in all his actions Thus will thy heart be affected thus thy actions directed if thou art in the same estate Here come under reproofe 1. Those rebels which wilfully set themselues to resist the word of God and put it from them Two sorts may we
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
strongly enough in that filiall awe which is due to his parent and shall not the feare of Gods anger hiding his face shall not his threatning word at which the hearts of his children melt like wax nay shall not his roddes so many so smarting hold our slippery neckes in his yoke from such a desperate and finall contempt of his authoritie see Iob 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude how shall he runne into all disorder whose steppes are ordered by God Psal. 37. 23. how shall he lose his way whose wayes are preserved by God Prov. 2. 8. and to whom purposely is given wisedome and knowledge to keepe him in the good way and to deliver him from evill wayes and evill men Pro. 2. 10. 11. 12. 13. 14. Try we here whether we are transplanted from our natiue soile that dry wildernesse of sinne into the Paradise of God They that are planted in the house of the Lord shall flourish in the Courts of the house of our God they shall bee fruitfull c. Looke now into thine heart and consider what fruit thou findest there Doth that peace of God rule in thy heart Hast thou striken a covenant with the Lord Art thou washed in the blood of the Covenant so hast received reconciliation This is a sure fruit of thy transplantation But take heed least thy peace bee with Satan thy covenant with hell if thou art at peace with the world and the world with thee if thou art in league with sinne thou hast no peace with God 2. See where thy joyes are seated If thy joy haue the root in the Spirit it is busied in spirituall objects Obserue then what is that w ch stirs up thy heart to rejoyceâ— if the loue of God to thee in Christ if the loue of thy soule to God if other gifts of the Spirit if the promises of God in Christ applied and brought home to thy heart by faith this joy is a fruit of the Spirit but if thy joy be earthly so art thou if thy joy sinfull thou art no other thou rejoycest because the world comes in upon thee it makes thee to smile to see the world smile on thee thou rejoycest when thou dost evill and when thou prosperest in the evill which thou dost thy joy is sensuall and divellish Thus is it in the rest Dost thou cry for knowledge dost thou blow up thy loue to God labouring to fasten thy soule to Christ in that feare the bond of our covenant Dost thou sigh and grone under the burden of unbeliefe Dost thou stirre up thy soule to hold Christ and rest upon him Dost thou bring on thy soule to delight in the Lord These are the fruits of the Spirit the contrary certaine signes of a naturall man So is it in those fruits of righteousnesse and sobrietle If thou findest thy soule make on in this way all is well but if thou flatterest thy selfe in thy sinne if thou livest in thy unrighteousnesse in intemperance thou canst not inherite the Kingdome of God 1. Those are here censured who giue no credit to this testimony of God that by a constant delight and meditation in the word they shall assuredly be fruitfull as well in grace as in glory Neither are Papists here onely to be abhorred and accursed who revile and blaspheme this holy word openly and commonly aâ—firming that the reading it by ignorant men is dangerous the way to make them heretickes as the Rhemists say and all the whole Rabble of them without feare giving the lie to the Spirit who testifies that it giues wisedome to the simple Nay further write that to giue this generall libertie to people of conversing with the Scripture is to shew our selues friends to heresie that it is pernicious and impious But our carelesse Professours negligent in this duty are here to consider their folly and hypoâ—risie dissembling with God and man professing that with their mouth which is farre from their heart For aske them doe you desire to be fruitfull in grace and glory Truth will make them confesse the oneâ— and shame the other and doe you beleeue God witnessing that by delight and meditation in the word of God you shall attaine this fruit this they dare not deny and why then doe you not use this meanes why are you so negligent and averse from this practice that you cannot be drawne to it that so many exhortations haue beene spent in vaine upon you Is not this most grosse hypocrisie Should a man make solemne protestation of earnest desires to doe us good yet if some easie meanes were shewed him of doing what he promises and he neglects them will not every man know his former words were nothing but complement and dissembling And is it not so with these who affirme that they indeed desire to be fruitfull in grace but yet when the Lord propounds so easie a way through his blessing to obtaine it neglect this meanes and goe on in a contrary course Oh this is not our practice in earthly affaires and profits The Husbandman upon hope of fruit will take sore paines and tarry long the Merchant will venter life and goods upon likelihood of increase Men will labour hard in studying Physicke Law or other Arts by which they may reape knowledge and profit in those sciences Had therefore thy heart received this truth of God with as much faith as the Devils that thou thoughtest it true and then there were grounded in thee a desire of this fruit it were not possible but thou shouldest set thy selfe to this endeavour especially knowing the fruit is everlasting and glorious the meanes easie and certaine 2. Here many of the Saints are to be reproved whose longings make them so hastie in these fruits that they expect a full growth as soone as they are blossomd or knit that they should be ripe before they are growne But why doth the Lord so often and almost continually compare them to fruits but to teach us that they must haue time to grow up and ripen Now then as he would shew no little folly who as soone as his corne is put into the ground expects it should presently be fit to reape so men shew more passion then wisedome who are ready to repine that the graces of Gods Spirit are not growne and come to maturitie in them when indeed they haue had no time for this fulnesse of growth and are yet but newly enâ—red and grafted into Christ Hee that beleeveth will not make hastâ— This over-hastinesse in setting God his time for accomplishment of his promises is presumptuous and proceeds from unbeliefe and impatience Faith breeds patience we must not therefore limit the holy one of Israell but wait upon the Lord. We our selues will make our children attend upon our leasure especially in those gifts which are of any moment because our experience teacheth us when it is most fit for us to bestow and
me I will bring in life to thy soule Heare and thou shalt liue I will bring in all blessings blessed are they that heare mee but if thou sinnest against mee thou hatest thine owne soule and all that forsake mee loue death Let us seat our soules by these waters of life bee not foolish consider that the wisedome of God calleth thee as fast to this dutie as thine owne flesh from it shew now thy selfe to be a Christian in following Christ and his advice Search the Scriptures in them you thinke you haue eternall life if thou deniest not all the world and thine owne selfe to follow Christ thou art none of his If thou art therefore the servant of God as his servants cleaue to his word Psal. 119. 31. choose it as thine inheritance Psal. 119. 111. Remember for motiues to provoke thee to this duty 1. The practise of all wise men who if they may choose their dwelling will looke first to health and with it if it may bee profit and pleasure This affords thee all and hence is it that never any forsooke it who were once throughly seated by it 2. The infinite commodities which wee shall reape from thence and many inconveniences following upon the rejecting of it before mentioned And remember how steadie a comfort it will bee to thy soule as at all times so especially in the evill day when thou canst say with that holy Patient I haue not departed from the commandement of his lips haue esteemed the words of his mouth more then my appointed food And as the Prophet Remember and visite mee for thy words were found by mee and I did eate them and thy word was to mee the joy and rejoycing of my heart Proposition 3. 3. The Prophet affirmes that an ungodly man is not like a tree fruitfull in her season and ever flourishing The words haue beene sufficiently opened before we must remember that by fruit here is not onely meant the increase of grace in this life but of glory also in the life to come And indeed even these of grace differ from those of glory rather in measure then in kind the first being yet in growth and unâ—ipe the other perfect and mature surely the highest pitch of mans happinesse even in glory consists in his perfect conformity to the image of God by seeing him as he is some other complements are added but this is the substance and this estate of grace is but a contiâ—uall reforming and transforming more and more to this image by beholding him in that mirrour of his word So the seâ—se is The Prophet affirmes that the ungodly man never attaines either any true saving grace of Gods sanctifying Spirit in this life or that perfection of glory in the life to come but whatsoever hee seeâ—es to haue falls and perishes The proofe is here sufficiently cleered and may bee further confirmed concerning grace thus in duties to God they haue no feare of God but are full of Atheisme and contempt of God for righteousnesse see Psal. 10. 7. 8. 9. for glorie see Psal. 9. 17. how farre from flourishing and continuing in it read Psal. 37. 35. 36. Grounds are here as before partly that knowledge which he had gotten in the Sanctuarie partly loue desiring to turne men from death and destruction to life and salvation the first gaue him power to discerne the second will to speake this truth 1. It is altogether impossible that ungodly or wicked persons such as follow evill counsels stand in the way of sinners sit with scorners neglect the word and meditation in it should be â—ruitfull in grace those saving and sanctifying gifts of Gods Spirit This truth as it is evidently affirmed by the Prophet so hath it a cloud of witnesses to ratifie and confirme it Let favour bee shewed to the wicked he will not learne righteousnesse in the land of uprightnesse hee will deale unjustly and will not behold the majestie of the Lord. Can the AEthyopian change his skinne or the Leopard his spots then may you also doe good which are accustomed to evill They are dead in sinnes cannot perceiue cannot repent cannot beleeue Therefore the Lord compares them to such grounds as either betray resist or choake the seed Reasons further to assure this point are many and evident For 1. These graces doe not nâ—y cannot spring from nature but are planted by Gods Spirit and called his fruits Gal. 5. 22. Now not the Spirit of God but the Spirit of rebellion worketh in the disobedient that Prince of the ayre Ephe. 2. 2. And certainely as the sower first with the plough cuts up the weedes by the roote before he casteth in any good seed into the land so this great Husband man mortifies in us these earthly members before he creates the new man he therefore that continues still in his wickednesse cannot haue this fruit of the Spirit Secondly True saving grace as it is planted so is it nourished by the word of God It is a right hearing of the word and receiving it with obedience which makes us fruitfull Colos. 1. 5. 6. Faith comes by hearing The word sanctifies Ioh. 17. 17. and indeed is the very seed of those fruits Luke 8. 11. Now then as since the curse which the Lord layed on the earth we find by experience that our grounds without tillage and seed bring forth no other fruit but weedes and nettles briars thornes and thistles so even reason will teach us that since the curse hath devoured our Fathers we cannot without this spirituall tillage and seed of Gods word be fruitfull in this harvest for God hath appointed seed for every fruit and although he can yet will not worke without it where he giues it now we know that wicked persons haue no loue to this truth hate it reject it and will not yeelde their strength unto it Thirdly The heart of a wicked man so farre forth as it is wicked is incapeable of these fruits of holinâ—sse for whereas all these graces consist in subjection and conformitie to the law of God our flesh cannot bee subject to this Law Rom. 8.7 It is with our barren nature as with some hungry soiles they must be mended nay new moulded before they can be fruitfull that salt of the Sanctuarie must be cast into us as into the waters of Iericho before we can be healed Looke as that water received into the suspected wife if shee were defiled entered into her bowels and rotted her if innocent hurt her not but made her fruitfull Numb 5. 27. 28. so this water which we drinke in the house of God when wee receiue it into a polluted soule workes to our destruction but when we cleered by our high Priest and by him justified receiue it with a pure affection it fills us with the blessed fruit of all holinesse Fourthly Wheresoever is this spirituall life of holines it
alone Church and Spouse of Christ True it is that as the body of that Antichristian Synagogue is covered with sheepes clothing so the head hath put on the front of the Lambe Rev. 13.11 but indeed the body when it is stript easily discovers it selfe to be the beast and the head when it speakes in the doctrine proclaimes the Dragon You shall know these false Prophets which come in sheepes clothing by their fruits that is by their teaching which is the proper fruit of a Teacher They teach perverse things saith the Apostle Acts 20. 30â— to draw Disciples not after Christ but after themselues How by their traditions and vaine inventions they haue made the word of God of no effect may appeare by these few points of their religion But first let us remember that Pietie consisteth either in inward or outward duties to God the one being as the soule the other as the body of religion Of the first those are principall knowledge loue feare of God faith in him and his word Of the second Prayer hearing the word administration of the holy mysteries and right observation of the Sabboth Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship may very briefly appeare to them who will duely consider it For knowledge they deliver that hellish proposition Ignorance is the mother of devotion to which their other doctrines and practise are squared labouring to hold the mindes of their people in grosse darkenesse and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures but affirming that he is a friend to heretikes who maintaines an ordinary reading of Scripture nay that it is pernicious and impious For loue they haue utterly broken the bond of spirituall marriage First by that Saint-adoration deifying holy men and allowing them Altars prayers c. Secondly also by their digressing and wilfull departing from the word and Ordinances of Christ which is a manifest breach of loue Ioh. 14. 24. For the feare of God the very bond of our Covenant Ier. 32. 40. first they haue made it in vaine by the traditions of men Esay 29. 13. Secondly in place of that filiall feare knitting our soules to him in reverend loue they plant an hellish feare of God in the hearts of their people to be afraid to approach unto him by prayer as being a great King and a rigide observer of all that is amisse For faith they haue wholy unsinued it not onely in teaching faith and prayer of faith to creatures as a right object of both but delivering no other faith then that which is common to many reprobates and Devils For that second kinde their invocation of Saints asking of them whatsover a creature should aske of God the neglect and contempt of the word setting up against it the false light of their traditions perverting the Sacraments despising the Sabboth a sinne so notorious among them and maintained make evident what religion they professe and whence they had it But especially obserue their rejecting of Christ in all his oâ—fices as King as Priest and Prophet allowing him indeed the names but detâ—acting in effect the power and exercise of these dignitiâ—s from him For first whereas the Lord God hath given us onely Christ to be his King over us the head Monarch of his Church Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. and absolutely interdicted all â—itles and exercise of Lordly authoritie to his very Apostles they doe not onely ascribe full power to the Pope over the universall Church on earth nay under the earth also namely that which they dreame to be in a purgatorie yea even of that which is in heaven for they take upon them to commaund Angels but also call him openly and justifie those titles the head the Monarch and Spouse of the whole Church Nay saith Bellarmine Hee is the supreame head to giue outward influence of doctrine faith and Sacraments Secondly for the Priesthood of Christ they abase that perfect sacrifice and whereas the Scripture so highly prefers it before the Leviticall they as low depresse it by the same argumentâ— namely the frequent and indeed infinite repeatings of it and to supply it they adde their owne satisfactions and merits whereby they remoue temporall punishments and haue invented a new sacrifice of Christ unbloodie and a new priesthood of Masmongers Thirdly whereas Christ is our onely Prophet or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine they haue so tied the eare of the Church to the tongue of the Pope that they do not only ascribe unto him an uâ—erring power in teaching but most brasenly affirme that if the Pope should erre in commanding vices or forbidding vertues the Church were bound to beleeue that vice were good and vertue naught So is their practice for whereas God pronounceth surfeting and druâ—kennesse to be sinnes excluding from life they affirme that eating of flesh in Lent though in all sobrietie is a greater sinne then it the breach of the Popes more heinous rebellionâ— then the breach of Gods commandement Thus to burne in lust is a filthy and hatefull sinne in the sight of God they teach that marriage in a votarie is greater so that when God commaunds they which cannot containe let them â—arrie this command of God in their votaries they call and maintaine a sinne a very great sinne so to liue in burnings in a votaâ—ie which is a foule sinne in Gods account is not onely with them an holy estate but full of merit and superâ—rogation Thus their doctrines the fâ—uit of false Teachers discover them so that those blind ones from whom the God of this world hath concealed the â—ight of the Gospell excepted every one sees through their grosse hypocrisie Certaine is it that all those doctrines wherein they differ from us haue neither suâ—ficient ground from the scriptures but are devises and traditions of men nor haue any aime to the glory of God but wholy tend to the advancing of the Pope and enriching his Treasurie and Clergie Heere that blockishnes of people some hellishly ignorant some obstinately wilfull is to bee rebuked who though they liue in open and confessed sinnes and rebelliously maintaine themselues in that course neyther reforming nor purposing to reforme themselues nay hating and scorning the name of reformation so desperately impure that they laugh out the name of puritie yet still suppose themselues members of Christ and such as shall stand in the Congregation of the iust There are many who imagine themselues free from those grosse and apparent sinnes of the time or at least from that measure which they see or suppose to see in others and consider themselues in the fâ—attering glasse of their owne partiall opinions as being no common drunkards swearers whoremasters theeues oppressours nay keeping their Church well living honestly among their neighbours and by them esteemed
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