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
the Spirit Here may you view him tugging with that roring Lion who seeks whom he may devour and reskuing out of his mouth that almost lost sheep there againe compast about with mighty bulls of Basan gaping on him with their mouths bayted with dogs even the assembly of the wicked and crying lowd for helpe that his soule may be delivered from the sword and the power of the dog Oft-times you may heare him like the Larke singing and mounting in his song his heart well tuned and his tongue coâ—sorting with it both full to the brinks and overflowing with praise and thanksgiving yet often mourning like a dove and chattering like a swallow his spirit drunke up and sinking in the deepe waters sticking fast in the mire where no stay is sometime faith even soring so high that it is sing'd with presumption sometime plunged in the deep labouring for life altogether benumbd and almost frozen in despaire In a word the Booke of Psalmes is a field where we may be most skilfully trained in all our Christian warfare where this great Commander famous for earthly but far more renowned for heavenly victories will breed us up in skill and courage by his owne example where of the one side wee shall learne to know all our spirituall enemies their colours weapons stratagems their manner of charging of the other side our Captain succours armours offensive and defensive our discipline conflict victory and triumph and all these not onely by relation but action in our fellow-souldier and an old experienced Commander This was the cause why having in the flock over which the great Shepheard hath set me for some yeers layed a foundation in the more contemplative and doctrinall parts of scripture I after desired to build on this ground and lead them on to the practicall here to learne of this holy Psalmiâ—t how to doe that which they have there learnt must be done In this little brooke this net hath not wholy beene in vaine which hath perswaded me to let it downe into the sea I haue not fished for vaine glory or applause of men nor used such trammels as may enclose any such game He that hath spent most labour this way hath tooke nothing but that prouerb He hath fished fair and caught a frog But if Christ may receiue any glory from hence or any of his members proâ—ite this is all my Ambition for which I will earnestly sue to him who delights to gloriâ—ie his power in humane weaknes and teacheth the onely wisdome by this reputed foolishnes To his grace in the Lord Iesus Christâ— I heartily commend thee true Christian Reader earnestly praying thou mayst grow in knowledge and more in practise of what thou knowest Thy fellow-servant Phinees Fletcher The Analysis 〈◊〉 the P 〈…〉 er 1. the Author Principall The holy Ghost Subordinate The Kingly Prophet David 2. The matter here obserue 1. the Scope Generall of all Scripture to to be a lampe unto our feete c. Speciall to discover 1. the blessednes of man 2. the miserie of man 2. The method where our Guide pointeth out 1. The right end desired of all 1. more confusedly and farre off in the summe Blessed c. 2. more distinctly aad neere hand 1. by similitude A tree 1. planted ver 1. 2. watered ver 1. 3. fruitfull ver 1. 4. flourishing ver 1. 2. by a part of it namely Prosperitie ver 3. And with the end the way to it 1. The left hand to be declined 1. ungodly counsel ver 1. 2. way of sinners ver 1. 3. seat of scorners ver 1. 2. The right hand to bee followed 1. delighting in the word amplified by the time day night v. 2 2. meditating in the word amplified by the time day night v. 2 2. The contrary end detested of all described 1. Negatiuely not so that is 1. not blessed but cursed ver 4. 2. not planted but wilde ver 4. 3. not watered but parched ver 4. 4. not fruitfull but barren ver 4. 5. not flourishing but fading ver 4. 6. not prospering but confounded ver 4. 2. Affirmatiuely 1. By a similitude As chaffe blowne away vers 4. 2. Simply 1. to be condemned ver 5. 2. to be separated ver 5. 3. The reason of both Gods providence over-looking both vers 6. over-ruling both vers 6. A Treatise or Commentarie vpon the first Psalme Psalme I. 1 Blessed is the man that walketh not in the Counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 And he shall be like a tree planted by the rivers of water that bringeth forth his fruite in his season his leafe also shall not wither and whatsoever he doth shall prosper 4 The vngodly are not so but are like the chaffe which the winde driveth away 5 Therefore the vngodly shall not stand in judgement nor sinners in the Congregation of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish BLessednesse is that greatest good of man which all desire and seeke for it selfe and all other things for it that Haven of rest to which man driues with all his sailes and oares and there vnfraughts all his thoughts and actions sits downe and so acquieteth his soule Where it is situate and how to shape our course to attaine it no Card or Compasse but onely Gods Word can direct vs. They which saile thither without this Needle doe but obserue them after with their guide they haue compassed Sea and Land finish their voyage in the dead Sea Most men and almost all that travaile this way are wasted by such Pilots that it is no maruaile to see them so widely or wildely to erre and wander The Covetous man sets Mammon at the sterne and makes no doubt but to arriue safely there with such a guide The Ambitious chuseth Lucifer and fully perswades himselfe to attaine it by his direction The Voluptuous takes along Beliall with him that dissolute and vnthriftie companion and feares not while he holds the rudder to touch at this Land of Happinesse The very best and wisest not onely of the Heathen but worldly Professours resting themselues vpon Morality and Forme haue seemed to themselues and others a long time to make a good voyage but all at length split at one rocke and meete in the gulfe of destruction Some few embarking themselues in that sure but despised Vessell of Gods word and vtterly reiecting all other Pilots giving vp themselues vnto the direction of the blessed Spirit haue not indeed without many stormes yet safely landed their soules in that blessed Haven and possessed the inheritance of rest and promise Hence it is that the Wisedome of God whose delights are with the children of men seeing such multitudes scattered and wandring as sheepe without a shepheard hath compassion on
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
in the will affections the same will which hâ—retofore refused to hearken anâ— pull'd away the shoulder now chuses and rests in that object of faith which before it rejected Mary hath chosen the best part The affections are from earthly changed into heavenly honouring and fervently loving what they despised heretofore and hated They who are fleshly savour the things of the flesh but the spirituall man savours the things of the spirit They who are risen with Christ take off their affections from the world and set them upon Christ. The last transformation is in the outward man both in words workes see Ephe. 4. 22 23 24 25 28. the like read Colos 3. 8 9 10 12 14. Man therefore by consenting to the Devill and revolting from God lost that divine image which was printed in him but received a new Character of Satan being wholy conformed to that Prince of darkenesse But God in much mercy having compassion on men and chusing them to his glory hath set out his word as a fire and hammer to melt and fashion them againe to that image which they left and so restore them unto their former puritie and estate Thus his word is his voyce crying oâ—t unto us Stand in the wayes and behold and aske for the old way which is the good way and walke therein and you shall find rest for your soules againe he puts forth his power with his voyce whence the word is called his power to salvation so that as in the creation he spoke the word and it was done his voyce being actiue and doing what is commaunded so in this new creation when he speakes the word let there be light let there be fruit instantly light and fruit insues when therefore men hearkning unto this powerfull word working salvation are renewed in their mind and walke in newnesse of life they find no little rest and peace to their soules for the present and are in the way to that eternall and glorious rest in which consists the supreame perfection and happinesse of man Wilfull continuance and stubborne perseverance in a sinfull course after warning and admonition from God in his word is a state much further from blessednesse then grosse ignorance He is lesse worthy of favour who knows his Maisters will and doth it not then he that neither doth nor knowes it rebellion is no better then witchcraft Those words Acts 17. 30. that time of ignorance God regarded not though they cannot be wrested to any connivence of God as if he winked and would not see those foule sinnes of the Heathen yet cannot but import more danger to such as continue in this ignorance when God hath suâ—ficiently revealed himselfe his will Lesse excuse haue they and much deeper condemnation who when light appeared loved darkenesse more then light then such who ever sate in darkenes and the shadow of death The long-suffering of God manifests it self abundantly in bearing forbearing granting longer time summoning by his workes and warning them by his judgements afflictions but especially by his word calling out to them and shewing their danger He speakes once or twice hee whets his sword before he strikes bends his bow and makes it ready before he shootes out those swift arrowes he cuts not off till there is no hope of healing he spares till there is no remedy But the more gracious he hath been in giving warnings the lesse favourable is he in his judgments you only haue I knowne of all the people of the earth therefore will I visite you for your iniquities This certainely is the reason why the Israelites before the comming of Christ were often more sharpely visited with the rod then any other Nation their neighbours after the comming of Christ haue been made the publike spectacle of all the world for misery because in the time of the Prophets the Lord affoorded them many glorious beames of spirituall light more then to all other people and afterwards gaue in unto them that great Light of the world to walke openly before them As their light therefore was more so was their rebellion as their rebellion so their punishment An old diseased body which hath worne out all medicines growes still worse is farthest from recoverie and health When that gâ—eat Husbandman expostulates with his Vineyard what could haue been more done unto my vineyard which I haue not done to it and yet complaines it brought forth wild grapes it was far from a blessing when the more we are smitten the more we fall away so that from the head to the foote there is nothing but swellings and sores full of corruption we are far from health When we turne the backe not the face to God let us know it had beene better for us not to haue known the way of righteousnesse then after we haue knowne it to turne from the holy Commandement Here is fit occasion and the times require it to confute and reproue our obstinate Papists who in name only are Catholikes who having been convinced or at least vexed with the light of the Gospell haue some hated resisted and blasphemed some winked and shut their windowes against itâ— that it might not enter stubbornly resolving to cleaue vnto that man of sinne and stand fast in his accursed and palpable errours Is not that child of perdition revâ—aled Hath not the finger of God in his word painted and pointed him out that hee who even shuts his eyes cannot but grope and feele him Haue not his stoutest Champions been driven by dint of that two-edged sword into shamelesse corners and beene forced in his defence to steele their fore-heads and without blushing to dâ—ny things as generally knowne confessed and openly in view as the Sunne in his brightnesse As namely that the ancient head-ship or government of Rome by Emperours stands yet firme that the Emperour of Germanie is the Emperour Commaunder or Head of Rome who yet hath lesse to doe there then the Popes skullian Are they not compelled to deny that other Kings haue shared out the Empire among them and so are bound to maintaine that this Territorie subject to their Emperour which is hardly equall to a Dukedome must bee divided into tenne Kingdomes Yea that the Kingdome of Antichrist shall bee not a mystery of iniquitie but an heathen persecution Are they not compelled to grant and maintaine impossibilities that the Devill shall beget Antichrist of a woman this woeman must be of the tribe of Dan that in three yeares and an halfe Antichrist shall conquer and subdue more Countries then it is possible for any man in that space to travell and run thâ—ough Fitly doth the Spirit compare the Grecian Monarchie to a Leopard the swiftest of foure footed creatures and yet winged nay beyond any fowle with foure wings for more speed because in so short a time as ten yeares that most
find among this kind of people One which more openly other that more secretly oppose it Of the one more grosse opposers we read in the old Testament Prophesie not say they to them that prophesie they shall not prophesie to them that they shall not take shame This is a rebellious people lying children children that will not heare the Law of the Lord which say unto Seers see not and to the Prophets prophesie not right things unto us speake unto us smooth things prophesie deceit Goe out of the way c. And the like we find in the new They commaunded them not to speake at all nor teach in the name of Iesus But when the Iewes saw the multitudes they were silled with envie and spake against those things contradicting and blaspheming Againe they opposed and blasphemed Such we see every where corrupt men sold under sin and heardned in it some drowned in a senselesse ignorance that neither doe nor will know any necessitie of this light and therefore wholy despising all prophecying And to cover their shamefull Atheisme they stand much upon prayer and doe not a little magnifie it in word But their words are wind they doe as much despise prayer indeed and as openly expresse the contempt of it in their actions as of preaching Some againe of more knowledge will not deny the necessitie of it as knowing it too shamefull to affirme there is no need of that which Christ openly testifies to be the one needfull thing Luk. 10.42 they will therefore come to it perhaps frequent it it may be pay for it but then they must haue preachers accoâ—ding to their owne not Gods heart If he will spend an houre in the pulpit in vaine flourishes of humane wisedome keepe off from their conscience and two or three houres in the Ale-house or Wine-Taverne this is the good Church-man nothing to deare for him But if he be such as dares not please men least he be turned out of Christ his service who would rather seeke their good then their good will if he bring home the rebuke of Christ to their hearts labour to beat downe their rebellion and draw them to the obedience of the Lord Iesus they will not abide him but devise an hundred slanderous discouragements and use all even the most wicked meanes to stop his mouth Many other are there which not so openly resist the word yet in some private and retired actions stand out in rebellion against the Lord. How many thousands liue among us convinced of their sinnes yâ—t living in them and following them with greedinesse Doth not the covetous know that he is an Idolatâ—r that extortioners usurers and oppressours shall not entâ—r into the Kingdome of God doth not the drunkard swearer curser Sabboth-breakâ—r know he liues in sinne and is under the curse and wrath of God yet doe they reforme their wayes and make conscience of dutie when they haue warning from God How farre are thâ—y from it Looke to the meaner sort they harden themselues in ignorance looke to the great ones they haue altogether broken the yoke Oh! that these would turne into their hearts and consider what they doe that they would well ponder first the folly then the heinousnesse and hatefulnesse of this their behaviour certainely nothing can be invented more fooliâ—h no marveile if the Wisedome of God continually debaâ—es these men with the title of fooles in the Proverbs for can any naturall folly be compared with this Find in all thâ— world such a foole that wilfully will runne into knowne and confessed destruction that will struggle with his Master whom he knowes stronger and able to over-master him And doe not men know and acknowledge God to be Almightie not to be resisted yet will they provoke him Are we not naturally afraid of those who can kill the body and where is the feare of him who can kill body and soule Now how odious it is and hainous may appeare in two circumstances first the greatnesse secondly the goodnesse of the person whom we offend provoke The Lord is the great King and his name dreadfull even among the heathen the pure Angels nay the rebellious devils tremble at his presence His goodnesse to us is unutterable he is our Father the fountaine of our life and all blessings which we enjoy expect or desire How great an offence is treason against a King the Lords annointed how hainous the rebellion of a child against a father how detestable the insurrection of unnaturall Absolon against David his King and Father so compleate a King so loving a Father how grievous to thy soule is the rebellion of thy wife child or servant hence God compares it to witchcraft for in it as in witchcraft the Covenant is broken God renownced and the Devill acknowledgâ—d for God and Lord our vowes of obedience to God utterly broken our soules delivered up unto the service of the Prince of darkenesse and disobedience What tongue can sharpen it selfe sufficiently vpon this occasion to cut a passage through rockes and Adamants unto the secure and carelesse hearts of men what trumpet can sound loud enough to awake their dead spirits God created us most blessed and gaue us power to stand in that happy estate we wilfully forsooke the meanes and it Since when we were carried downe in the torrent of our lusts into utter destruction and are even sinking into that bottomlesse pit he casteth out to us the cords of his loue to draw us haleth to us with a loud voyce to looke about to see and consider our danger betimes to take hold of mercy before we sinke and are past recoverie In the meane time as if we were rather bathing in the very fountaines of all felicitie then swallowed in these whirl-pools of death and hell we passe along plesantly never oâ—ce respecting his voyce or dreaming of any danger The Lord hath sent in among us his Heralds never so many never so loud they haue cryed out to us they haue lifted up their voices like trumpets and haue shewed us our crying sinnes what hath followed Some few as the shaking of an Oliue tree two or three berries in the utmost boughs haue hearkened and trembled at the word and taking hold of the rocke of their salvation haue tuâ—ned their feete into the old and good way some haue obtained but the rest are hardened How lamentable a spectacle is ready to meete us at every turne numberles numbers of men and women young and old rich and poore running a vie who shall safest plie himselfe in the wayeâ— of sinne and who shall first deepest plunge himselfe into hell Surely as the men of God were wont to go to the house of the Lord Psal. 42. 4 so go these men to the chambers of death with the voice of singing as a multitude that keepeth a feast how truly may God expostulate with us as once with his people by swearing lying and killing
refuse and answer that thou canst doe him as good service at home If thy father be in conference with thee direct thee how to assure to thy selfe and thy posteritie thy inheritance were it not an impudent contempt in the meane time to stand prating with some servant or lye downe and sleepe How palpable then is our base conceit of God and his words that when we heare his Wisedome affirming blessed are they that heare me wait upon the posts of my doors Get thee forth if thou wouldest finde me by the steppes of the flocks and feed thy kids by the tents of the shepheards warnes us not to forsake the Assemblies dare reply againe I shall doe as well at home in mine owne house as in his Courts I shall as soone finde him in my private walkes as among the flockes and shepheards The cause of this contempt questionlesse is that soveraigntie and dominion of lust in the heart which swayeth the whole man yea even rides him as with a snaffle turning him from the way it liketh not and driving him as with a spur to any action though never so unreasonable This the Apostle intimates where he giues a generall cause of this action in scornfull men namely their following of lusts more particularly those worldly lusts of covetousnesse are most strong this way to draw the heart unto this despising of the word All this heard the Pharises who were covetous and they mocked him Thus those mockers Ezâ—k 33. 31. Howsoever it pleaseth the Lord sometimes even out of the chaire of scorning to bring some home to his own dominion so to manifest the power of his word and the wonders of his grace yet certainly such are farthest off from his kingdome and in a more remote distance from happinesse then other degrees of sinners For in some kindes it is not with sinfull dispositions as with these postures of the body the body which walkes neither stands nor sits the body which stands neither sits nor walkes and that which sits neither walkes nor stands but that soule which stands in the way of sinners walks in the counsell of the ungodly and hee which sits with scorners both walkes and stands with sinners For as a reasonable creature includes and comprehends both vegetation and sense and as higher degrees of holines containe the lower so in sin he that sitâ— in the seate of mockers in the same instant walkes in the counsell of the ungodly and stands also in the way of sinners Mocking of Gods Messengers and despising the word is expressed by God to be the last and lowest degree of sinne in his people immediately going before destruction 2 Chron. 36. 16. scorners are an abomination to men therefore Sarah could not indure mocking Ismael to stay in her house with her son Gen. 21.9.10 How much more detestable are they in those most pure eyes of God and shall be thrust out of his house A fearefull curse God pronounceth upon any child that shall mocke his Father in the flesh or despiseth his Mothers instruction the ravens of the valley shall picke out his eyes Surely then that soule which mocketh his Creatour and despiseth the instruction of the heavenly Ierusalem that fowle of the ayre who pickes up that good seed shall devoure it Try here thy wayes see and consider how far thou hast proceeded in the paths of death hast thou hearkned to the counsell of the ungodly hast thou stood with sinners so that after conviction and checks of conscience thou hast still gone further and sate downe among the despisers and mockers Thou art even at the pits brinke there is but a step betwixt death and thee and if thou dost not quickly draw backe thy foote thou wilt soone fall into a bottomlesse perdition Now because every one flatters himselfe and drawes out his name from this number remember as before was shewed that God is mocked in his workes in his word in his Saints For even he that mocketh the poore reprocheth his Maker and all these kinds of mocking are either inward by despising see Prov. 1. 22. 24. 25. thus Michal despised David in her heart or outward partly by word injesting flouting scornfull speaking thus Elisha was mocked come up thou bald head come up thou bald head or by actions and gestures as Christ was derided by the Souldiers they cloth him with purple they crowne him with thornes they bend the knee c. Now then consider thy wayes The Lord in the Sabbath calls thee to remembrance of that great worke the creation of thee and all the world that greater of thy redemption by Christ hast thou not here sate with scorners For hast thou neither in thy heart lightly esteem'd nor in thy words jested nor in thy actions slighted this solemne day and so scorned that great work of God offering grace unto thee in his Ordinances How many must confesse themselues guiltie of this sinne For the word when thou hast heard it sometime threatning sometime promising hast thou not set it at thy heeles hast thou neither in thought word or action sleighted it When thou hast conversed with the Saints hast thou not despised that holy fellowship and skoffed like profane Ismael Common and ordinary is this abuse and too few who can exempt themselues from this sinne Looke therfore about thee and quickly retire thy seâ—fe least thou fall into that pit whence there is no returning for if thou continuest to goe on in this last degree thou maiest soon proceed so farre that thou shalt never be able to retire Certainely to crucifie Christ againe to make a mocke of him to forsake the holy fellowship of the Saints and after knowledge wilfully to plunge our selues into sinne not some particular sinne but that generall renounciâ—g of our holy profession which will easily and soone insue upon this scorning and is but the last degree of it is a state not onely dangerous but desperate see Heb. 6. 6. and 10. 25. 26. 27. How sharply then are all scorners to be rebuked as 1. Those who inwardly despise or outwardly deride God in his workes Do but consider how generall this sin is by some few particulars for how doth the pridâ— of the rich and wealthy carry them in heart to despise the poor and to expresse it in their words and actions How basely do they account of them as if they had no fellowship with them in the same nature and grace Let a man converse with us who bâ—ares an high sail whose lands wâ—alth friendsâ— apparrel are fair he hath all respect and curtesie from us be he never so poor in grace nay openly known to be a bondslave to sin and Satan But if a man of meane parentage and estate though indeed a sonne of God rich in grace and heire of glory have any thing to do with us we will hardly afford him a kind looke or word How common is this vanitie
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
of the Lord is perfect 2. By many necessary arguments it may be proved for that is perfect to which nothing may be added or from it detracted and thus is it with the Scripture Deut. 4.2 and 12. 32. Prov. 30.6 Rev. 22. 18. 19. And very idle is the cavill of the Papists who affirme that the Prophets and Apostles added many things But first for the Prophets it is cleere that they added no new doctrine as was said before but in their prophecies largely expounded further enforced the duties before coÌ„manded not the most prying â—apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered The Apostles disclaime all addition as before we saw Act. 26.22 Againe that w ch is able to make wise to salvation through faith that is a perfect rule doctrine such is the Scripture Nay that which is inspired by God to this end that the man of God even every faithfull Minister may be made perfect in his office to instruct refute exhort c. that surely is a perfect rule but such is the Scripture see 2 Tim. 3â—15 16.17 Let contentious heretickes search their braines to finde out thorny distinâ—tions and subtile shifts to delude the truth But farre be it from any who truely feareth God and hath tasted his loue once to imagine that he hath given to the wicked world a perfect light beside the lesser lights that he madâ— al things eveÌ„ the most abject creatures perfect in their kind but gaue his Elect an imperfect light not able to direct them sufficiently to lifeâ— that he made his word so excellent a creature lame and imperfect Surely though the Lord hath appointed Ministers as lesser lights and left some glimmering traditions to cleare some darker poynts yet he is wilfully blind that will not confesse the Scripture to be that great and set light from whose beames all other receiue their lustre so that whatsoever shines not with this light is but as rotten wood glaring in â—he night to such as erre in darkenesse bnt when it is brought to the light is indeed very dirt and of no use for any direction see Esay 8. 20. 2 Pet. 1. 13. 1. Those are here reproved who in practise of religion will either adde to this Law or diminish for many will put religion in many things which haue no warrant from this Law and other as farre wide on the other hand will take libertie to detract from it making no conscience of duties there commanded This fault is not onely palpable among the Antichriâ—stian Papists who haue addâ—d Lawes of perfection and rules of religion which they magnifie and extoll aboue the rule of Christ as of Dominicke Francis c. and place the top and pitch of their devotion in abstinence from meatâ—s marriage and other lawfull and holy ordinances of God lâ—aving the meaner degrees of holinesse to Laiks which consisteth in keeping the commandments of God but challenging the height of perfection to their religious orders Friers Nunnes c. standing only in wil-worship and devices of men So also they make light account of many precepts insomuch that they place among their veniall sins divers grievous and enormous transgressions of the Law as well against God as man affirming that they need no repentance but are taken off by sprinkling holy water the Bishops blessing saying a Pater noster although the person mindeth not what he sayes Thus it seemes that with them one grosse sinne may take away another But this offence is common also among many other ignorant people who are ever learning and never come to the knowledge of the truth Thus some put all their religion into their good meaning some place it in the outward and formall performance of some duties Many savoring strongly of the old leaven imagine they doe not a little please God in abstaining from some meates in the time of Lent They will serue God at home when they should be employed in his publike service by reading some good booke and saying some good prayers in their chimney corner nay even in the place and season of hearing they will be reading and so plucke down that curse on their heads He that turneth away his eare from hearing even his prayer shall be abominable There is no more common sinne thâ—n this presumption to prescribe unto God a worship of their owne devising and despise that wisedome of God in his perfect law by preferâ—ing their owne conceits before it curtailing his worship and cutting it off at their pleasure and piecing it out and lengthning it againe with their owne inventions This rebelâ—ioÌ„ as it raigned among the heathens so it prevailed even among Gods people so farre that it made all their service and their persons also most odious and abhorrâ—d to God as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15 What Prince will endure lawes to be by his subjeâ—ts prescribed to him what Father or Master will be obeyed at his childs or servants discretioÌ„ How strange is this pride that we should disdaine to receiue from a fellow-creature whom we wage for a fâ—w pâ—nce that usage service which we wil put upon God what madnâ—s in men to thinke that either they should know better then God how he should be worshipped or that God will take this insolent carriage at their hands to giue him what they list 2. Here comes under censure that impudence of men w ch deny God in his word some more grosly in speech others little lâ—sse palpably altogether as lewdly in their workes Oh! how many are there in every Congregation which deny the Lord and say It is not he The Prophets shall be as the winde and the word is not in them The generalitie of men are like Ahab 2 King 22. greedily they drinke in any flattery of Sycophants but if any speake to them that which is evill that is if we tell them they shall not proâ—per in their wickednes in their swearing oppression drunknes preseÌ„tly they hate both the word speaker and are ready to reply with those proud men thou speakest falsly the Lord our God hath not sent thee It is with the Ministers of Christ as sometimes it was with his owne person Luke 4. 22.23.24 c. At first they all gaue witnes to him wondered at the gracious words which he spake but when he came neere the quicke and began to grate upon their galled consciences presently they thrust him out of their Citie would haue slung him headlong from the brow of the hill Thus also inâ—inite numbers of people deny him in their workes utterly refusing to square their life practice according to this rule of Gods word whereby the Lord is manifestly denied For when they confesse with their tongues that it is Gods will yâ—t resolue in their hearts to doe their own their practice is as an hundred tongues to proclaime their deniall of God
I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
Christ aâ—firme that hee leaues not the worlds peace with the faithfull The Lord doth not there deny to giue peace but affirmes he giues it after another manner then the world Worldly men wish their friends prosperitie and perhaps would but cannot giue it and if they doe it lasteth a short time but Christ giues it effectually and keepes it to them This text much confirmes this point but yet further Doe we not see many true servants of God who tremble at his word liue not prosperously I answer No if we weigh well what is prosperitie and then compare their estate with it They liue in honour or riches it may well be so but honour and riches are no part of prosperitiâ— and but by accident no helps toward it For 1. They are vanitie and vexation of spirit how then can they bee any part of prosperitie 2 Riches and honours are often reserved to their owners for their evill No qnestion these things are to a man as a saile to a boat if the saile bee too great it sinkes the vessell but when it is fitted in a just quantitie then it causeth a swift and safe passage Thus wee often see when God giues a man riches honour c. in great quantitie but not grace and wisedome to manage this estate they are in continuall danger by every blast to sinke into some mischiefe Prosperitie therefore is such an estate when all things together worke for the best now this estate is promised by him that cannot lye to all them that loue him Rom. 8. 28. And obserue that God alway thus worketh Ioseph is sold into AEgypt and made a Bond-man but prospers in the house is put in prison but prospers there is brought out unto Pharaoh prospers with him is preferred to great dignitie prospers in that and becomes a meanes to saue much flesh Daniell is taken carried captiue and made a servant to an Idolatrous Prince prospers and findes favour with the chiefe Eunuch prospers with Nebuchadnezzar is accused and cast into the Denne of Lyons but prospers in all this for all these things tend to his advantage with God and men Yea so mightily doth God worke for them that even sinne also through his grace workes for their good Sinne workes godly sorrow godly sorrow care c. What thankfulnesse loue nay labour of loue and diligence to please did the sinne of Mary Magdalen and Paul worke in those Saints This then is a sure truth where the word is received with obedience prosperitie certainely followes it 2. Afflictions and troubles of the faithfull who heare and obey the word are if not parts yet meanes of their prosperitie this evidently followes from hence For if hee prosper in all things even afflictions shall tend to his good and worke for him that successe which his soule wishes for howsoever affliction as flowing from evill and ebbing againe into it of it selfe is evill yet as it is sanctified to those who loue God it cannot bee reckoned among evils but rather blessings Blessed is the man whom thou chastisest O Lord. Count it exâ—eeding joy when you fall into divers tentations Wee glory intribulation Paul esteemes the fellowship of Christ his afflictions aboue all earthly things so that hee accounts of all other things as dung and losse in comparison sorting this fellowship with the knowledge of Christ and the vertue of his Resurrection For enlarging this point a little further let us consider 1. What successe or good it brings in to us 2. How being evill in it selfe it is turned to our good It is a meanes of good 1. by preventing evill 2. by working out for us things profitable It prevents destruction of body and soule Man is chastened with paine upon his bed and the multitude of his bones with strong paine so that his life abhorreth bread and his soule daintie meate Loe all these things worketh God with a man oftentimes that hee may bring backe his soule from the pit c. Thus God commaunds earthly Parents With-hold not correction from the childe if thou smite him with the rodde hee shall not dye Thou shalt smite him with the rodde and shalt deliver his soule from hell so also hee practiseth with his owne children And as it prevents destruction so also sinne the cause of it and keepes us from our owne wickednesse It workes many good and profitable things in us By afflictions wee are partakers of the holinesse of God and this bitter roote shootes forth the pleasant fruit of righteousnesse The sappe of a Crab-stocke of it selfe is sower and distastfull but when it is digested in a good sience it makes the fruit so much the more pleasant It breedes patience Rom. 5. 4. It purgeth from sinfull evill without and within Prov. 20. 30. and this knew that holy Patient Hee tryeth mee and I shall come forth like gold Looke as silver and golden vessels if they gather rust must be rubbed with something which is rough and harsh before they can be cleered so is it with these precious vessels It teacheth us the way of God and putteth us into it Psal. 119. 67. 71. and as it helpes us in all grace so it furthers us in glory see Mat. 5.11.12 2 Cor. 5. 17. But how comes it to be good unto us which is so evill in it selfe 1. By the over-ruling hand of God who brings light out of darkenesse good out of evill 2. By the correcting nature of grace which not onely tempers the evill and noysome qualitie of it but makes it medicinable and wholesome Hence where this grace doth not over-rule the cursed nature of affliction it brings forth murmuring as in the Israelits falling away more and more Esay 1. 5. and open blaspheming Revel 16. 9. So that as in many Antidots the hand of a cunning Apothecary tempering some poysons and correcting them with other ingredients makes a most wholesome receit so the hand of God seasoning afflictions with grace brings them to bee of great use and profit to every Christian. But beside all this good which it brings with it it selfe also as sanctified is an evident testimony of our adoption that we belong to the Lord who corrects not bastards nor suffers any child to be uncorrected In all which respects it may be justly accounted not onely a meanes to further and prosper us in our hopes but not the least part of our prosperitie 3. Prosperitie and successe comes not from any other cause but from God For howsoever it pleaseth the Lord to employ and use divers gifts in man as meanes for working successe as wisedome courage strength diligence yet it is he who first bestowes these gifts and then workes by them so that we could neither attaine these parts whereby we worke nor by them effect any thing without him It is nothing therefore in man neither in body or soule which can bring about his hopes and purposes but onely the Lord worketh
receiue of it they doe not receiue with sincere affection as the word of God but keepe themselues free from it where they list yeelding some obedience in some particulars nay indeed not at all obeying but rather following some naturall inclinations of restraint put into them by God Thus doe we see some of them at this day plainely uncasing themselues and professing Christ liue like beasts Others when they haue for some sinister ends as Demas followed the truth for a time fall cleane off revolting either to Antichrist or to the world in covetousnesse and notable profanenes But many as the Iewes in Iohn Baptist can for a time rejoyce in the Minister and the word while they are fresh or as Herod till they come crosse of them but being not planted by the rivers of water onely for some respects using a while but not constantly conversing with the Gospell in a short space they wither and fall from their profession 1. Here first may those wilfully and even desperately blind persons be censured who being sunke in a deepe securitie against the light of Gods word and their owne reason will perswade themselues and presume that although they grow old in their wickednesse and liue in open grosse filthy sins yet haue they faith as good as the best as true a loue to God as any of them all a strong hope of their salvation they haue as much feare of God and more then these sermon-men c. Now as a man who being to travaile by night in a dangerous way where on the right and left hand are many steepe rockes and fearefull downefalls should yet refuse a skilfull guide with a lanterne or torch and further because he would not see his danger would shut his eyes and winke were but a foole worthy to bee begged and no better then a mad man and though hee should boast much of his skill and knowledge in the passage that he could blinde-fold and in the darke goe as safely and come as securâ—ly to the end of the way as he that journyed at mid-day with open eyes this bragging would make him but more ridiculous in the eye of any reasonable man such are these God hath given them the lanterne of his word and direction of his most wise Spirit to guide them the way is darke if they stray but a little on the right or left hand they are dashed in peeces against the stumbling stone and fall into perdition but they refuse the word hearken not to their owne reason but following their sense like bruit beasts wilfully proceed till they fall headlong into everlasting destruction both of body and soule would they take the word along with them they would soone perceiue their wilfull errour That would tell them Faith purifieth the heart Every man that hath this hope purgeth himselfe as hee is pure Purge out therefore the old leaven that yee may bee a new lumpe It will teach us This is the loue of God to keepe his commandements If any man loue mee hee will keepe my word The feare of the Lord is to hate evill Our reason if we would open the eyes of it would shew us that when wee trust upon any for matters of great importance and haue hung our hopes upon him wee will set our selues to please him and will do nothing which may kindle his anger and breed dislâ—ke of us that if we loue and feare our Prince wee will liue in his subjection and obedience to his lawes that if our children loue and feare us they will obserue what we commaund and deny their owne wills to content us Now what pleaseth our Lord Will he be pleased with thousands of rammes will hee be pleased with saying Lord Lord and calling our selues his servants He hath shewed thee oh man what is good in his sight and what the Lord requireth of thee surely to doe justly to loue mercy and to humble thy selfe to walke with thy God to doe the will of thy Father in heaven Mat. 7. 21. That humble and subject denying thy selfe that is thine owne wisedome to bâ—e governed by his word thy lusts to bee ruled by his will this is that which God delights in Now then when men will folâ—ow their owne conceits and deceits in matter of religion without the word when they will walke after their owne hearts when they cannot bee brought to forsake so much as open grosse and palpable sinnes knowne and confessed but still walke in them is this to walke with God or can any man who hath any light from God in his word nay from his owne reason not see here his wicked and deceitfull heart that perswades him all is well when hee is yet in the very bond of iniquitie and gall of bitternesse The carelesnes of men in the weightiest matter which can concâ—rne them must heere be rebuked They make no doubt at all of obteining the kingdome of God There is no question they thinke and say of all this well what is the ground of this so strong confidence Certainly it is a Castle in the ayre without any foundation but onely a presumptuous conceit of an idle braine Had the Spirit planted in them this perswasion the flesh would lay batterie to it and labour to weaken it objecting an hundred feares and shaking it with wavering nay the Spirit also would make this advantage of the enemie to use more diligence to make their calling and election sure by fortifying that which is weake and adding grace unto grace But this is the device and worke of Satan that strong man who having possession keepes all in his peace The Devill having got them in this his cradle of presumptuous securitie rockes them in sleepe of sinne by this pleasing dreame and were their eyes never so little open that one sparke of spirituall light might enter they could not but see how they are besotted For aske them Is not eternall life the gift of God They cannot deny it And on whom doth hee bestow it but on his faithfull servants And how doe wee serue him but in holinesse and righteousnesse Doe you thus serue him Is swearing profaning the Lords day by doing our owne will neglecting nay despising the word Sacraments prayer publike and private are these any parts of holinesse Is lying railing cursing spightfull dealing stealing c. any part of righteousnesse Doe you not liue in these or some of these sinnes doe you keepe your mouth as with a bridle feare an oath detest a slander as well as a slanderer Doe you tremble and rejoyce in the word do you coÌ„tinue in prayer c. Here they haue no other refuge but those miserable fig-leanes which cannot hide their nakednesse Are you say they without your faults wee cannot be Saints on earth c. To reply to these poore shifts No man liues without sinne but thousands even all the faithfull liuâ— not in sinne they serue not sinne in the lusts of
utter darkenesse there shall bee weeping and gnashing of teeths Where wilt thou seeke for helpe from the world It is all on fire and all thy workes wherein thou delightedst In thine owne heart there thy conscience hath alreadie kindled the fire of hell In the Saints those thou derided'st on earth In the good Angels they defie thee as the enemie of God and vassall of Satan In the evill Angels whom thou served'st they wrought thy damnation and are thy tormenters In that mercifull Saviour the date of mercie is out and this is the day of judgement vengeance and recompence 1. Thy consorts are witnesses against thee Thy conscience confesseth guiltie 2. The heavens shut thee out which thou in thy life neglectedst Hell stands open for thee the Angels detest thee the Saints even thine owne Father Mother and children abhorre thee the frownes of that angry Iudge strike through thy soule with infinite horrour and which is most fearefull the gracious Saviour of all the world laughes at thy destruction thou shalt heare him who hath so long besought thee in vaine to bee reconciled to him openly sentence thee Depart from mee thou cursed into everlasting fire prepâ—red for the Devill and his Angels After that sentence what canst thou say for thy selfe what excuse can all the world yeeld thee wilt thou say Lord Lord haue notâ— I professed thy name was I not baptized have I not in thy name prophecied but thou shalt heare I know thee not depart from mee thoâ— worker of iniquitie thou carelesse servant neglecting dutie thou curser thou swearer thou Sabboth-breaker what wilt thou plead for further audience why then didst not thou giue audience Alas thou canst not plead that worst of a fooles excuses to say I had not thought for he will tell thee to thy face I fore-told thee of this day I warned thee againe and againe I hid nothing from thee of all that thou seest and feelest but testified it to thy face I will not hold thee guiltlesse Thou wilt not bee able to say so much as Lord have mercie upon mee for if thou shouldest thou shouldst soone heare a bitter answerâ— with what face dost thou now call for mercie Thou hadst no mercie on thy selfe I offered thee grace I importuned thee to receiue it I even thrust mercie upon thee but thou waitedst upon lying vanities and forsookâ—dst thine owne mercie Ion. 2. 8. Thou hadst no mercie on my members abused'st reviled'st spoked'st of them the worst of evill and discouragdst them all thou couldst Thou shewedst me no mercie thou piercedst crucifiedst mee thou trampledst my bloud under thy feete Oh how shall we then cry for sorrow of heart and houle for vexation of minde Esay 65. 14. Let the day perish wherein I was borne why died I not in the birth why did I not giue up the ghost when I came out of the belly Cursed bee the day that ever I was borne O that my mother had beene my grave Oh that I might once liue againe oh that at length I might die oh death oh anguish oh hell oh infinite torment without measure without end Oh that now there were an heart in us to consider our latter end Wee knowing the terrours of the Lord desire to perswade you and wee are made manifest to God oh that wee were also made manifest to your consciences that you might be worthy to escape all these things Luk. 21. 36. that you might lift up your heads with joy at that day that wee that sow and you that grow we that reape and you that are reaped might rejoyce together Let us therefore be exhorted to fasten first in our memorie then in our heart this great and terrible day of the Lord. Let us set open our eares to those heavenly summons and know that it is not in vaine that our Iudge who desires to bee our Saviour so often warnes us to take heed Binde it as a signe upon thine hand and set it as a frontlet betweene thine eyes make thy soule to bee affected with it that thou mayest feare and depart from evill and turne this terrible day to thy comfort and everlasting happinesse Consider for motiues first the great consequence depending on it It is not a light matter that little concernes thee but thy life or death thy unspeakable happinesse or miserie and that not for a day but for ever which then is in action Now in great affaires we never content our selues with any measure of diligence how shamefull and full of unbeliefe then is this negligence Secondly It is impossible to keepe our feete in the right way from errour if we haue not this often in remembrance for as there are infinite wayes mis-leading us so there is no meanes better to direct us in the right way then by remembring our end But how should we fasten this day in our hearts First by faith perswading our hearts that this is truth and to that end observing not onely the frequent testimonies of the Lord in the word but also the assent even of our reason and the confession of our conscience scoring up our faults against that day Even the heathen themselues upon firme and undeniable grounds haue built this conclusion now indeed when we beleeue it and haue brought our hearts to yeeld unto it we shall not easily forget it Secondly Labour by prayer for sense and feeling of the Spirit that God would take out this securitie and awake thy sluggish heart to wait upon him and expect his comming Proposition 2. The sinners shall not stand in the congregation of the just For explication of the words who are to bee accounted sinners was before delivered pag 45. namely such as liue in any open and notorious breach of Gods commaundement Secondly The Congregation signifieth here a certaine Assembly or societie of men gathered together and so intends nothing else but the Church Now the Church is diversly taken sometime for the Catholike Church that is the whole bodie of Christ comprising in it all the faithfull from the first to the last member of his mysticall bodie living in the world Thus you will finde the word taken Ephe. 1. 22. 23. sometime for some member of that bodie distinguished according to divers respects incident to it thus the Church is divided into the triumphant which raignes with Christ in heaven or militant which fights under his banner against sinne the world and Satan here on earth The militant Church hath many subdivisions and is either visible in severall Congregations professing openly the name of Christ or invisible which are the faithfull in those Congregations confessing also in heart the Lord Iesus and his truth who although as men are visible and may bee discerned by any bodily eye yet as the faithfull and truely sanctified cannot ordinarily or generally be distinguished from many hypocrites living with them in the same assemblies So likewise the visible Church hath many branches some greater as
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
is evident enough their thoughts counsels enterprises nay also their outward dignitie glory authoriritie c. So likewise what this knowledge is may be easily discerned namely the Lord indeed knowes to take notice of them for their confusion but to approue or respect them knoweth them not Lastly that is said to perish which attaines not the end to which it is aymed but comes to nothing The meaning is The Lord also sees all the devises and plots of wicked persons rejects despises and hates them and their wayes therefore they shall certainely bee destroyed and consumed Proofe Mat. 7. 23. and 25. 12. Psal. 9. 17. Grounds as in the former proposition so here are First the over-ruling power of God who doth whatsoever he will Secondly the weakenesse of his enemies not able to resist as being even the proudest of them and most rebellious â—his foot-stoole Thirdly his infinite justice which cannot hold the guiltie innocent Exod. 34. 7. 1. Whatsoever is in the wicked whatsoever belongs to them or is done by them is rejected despised and even scorned by God For their persons Hee that dwells in heaven shall laugh the Lord shall haue them in derision The foole shall not stand in thy sight thou hatest all them that worke iniquitie With the scorner he scorneth For their estate Hee casteth away the substance of the wicked for the lust of the eyes the pompe and splendour of the wicked and the pride of life is of the world hatefull therefore to God Nay if we looke to their religion it is a burden and hatefull Incense is abomination to mee I hate your new moones c. their sacrifices abominable their best workes bâ—t glittering sinnes as sayes truely that good Father in which respect our Saviour aâ—firmes that which is highly esteemed among men to bee abomination in the sight of God Hence God more commends a poore child then an old King which refuses admonition Verily even in that most meeke Lambe of God we cannot but see a wonderfull hate and scorn of reprobate wicked persons even of those which were most magnified among men either in regard of their temporall or spirituall estate How contemptuously doth he speake of Herod Tell that Fox how sharpely and bitterly doth hee abase the Pharises Mat. 23. from the 13. verse to the 34â— especially in that comparison verse 27. where they are resembled to white graues swarming with wormes and stinking with rottâ—nnesse Aboue all the rest how zealous an indignation doth he expresse verse 33. you serpents you generation of vipers how should you escape the damnation of hell The reasons also necessarily concluding this truth are evident for if we consider the ungodly either in their persons estates or actions there is in them all the true object of rejection hate and scâ—rne and if we looke upon God as he hath described himselfe in his word wee cannot but see in him those excellent properties w ch necessarily thus worke upon such an object For what is the object of rejection but evill Now the ungodly are evill in their persons states actions There is no good in them Rom. 7. 18. but a continuall course of evill Gen. 6. 5. So what is the object of hate but contrarietie And wicked men are in all things contrarie to God contrary to his holinesse hee light they darkenesse hee infinitely pure they wholy and extreamly polluted contrary to him in his rule and government ever resisting and rebelling What is the object of scorne but folly and proud beggerie Such are all the wicked continually called fooles by the wisedome of God and most justly for certainely naturalls are not so sottish in things temporall as they in spirituall and eternall They are beggars having nothing but almes from God not a bit of bread not a mouth to put it in yet so brutishly proud that they despise the Giver Psal. 10.4 Now in God there is an infiâ—ite purenesse goodnâ—sse wisedome and majestie in whose eyes therefore such persons and all their wayes cannot but be abominable The persons of wicked men their thoughts enterprisâ—s honours and whatsoever most shines and glitters in carnall eyes shall come to nothingâ— perish and consume For their persons Thou hast set them in slippery places and castest them downe into desolation How suddainly are they destroyed perished and horribly consumed Lo they that with-draw themselves from thee shall perish see Iob. 21. 17. 18. and Ier. 17. 5â— 6. For their thoughts counsels and enterprises The Lord breaketh the counsel of the heatheâ— and bringeth to naught the devises of the people His braeth departeth he returneth to his earth and his thoughts perish so likewise see Esa. 8. 9. 10. For their pomp honour and glory They thinke their houses shall continue for ever and call their landes by their names but mad shall not continue in honour he is like the beasts that dy He shall take nothing a way when he dieth his pompe shall not desend after him Hell hath enlarged it selfe and hath opened his mouth with out measure and their glory and their multitude and their pompe and he that reioiceth among them shall desend into it Nay all their hopes die with them When a wicked man dies all his hope perishes This truth is very frequently exemplified in the scripture especially in those wicked Kings and many other persons see also Ier. 22. from the 13. verse to the 20. Consider the rich man in the Gospell Luk. 12. 18. 19. and 1 Thes 5. 3. Herod in all his pomp is smitten and dies eaten with lice Act. 12. 23. Reason also will strongly backe this truth For first the very nature of all these things is earthly and therfore turning againe to earth 1 Pet. 1. 24. made to perish and perishing in the use The uery use of life and all things perteining to it consumes it so that the more it growes the more it decreases Now the life of a wicâ—ed man and all that belongs to him are eaâ—thly There is no price to make it liâ—e for ever Psal. 49. 8. 9. were there nothing then to further it did not the vengeance of God wait on it it would fall of it selfe Secondly as their persons so their counsels and enterprises and all their authoritie is set against God and are contrary to him now two contraries cannot consist together but one shall fall but as God himselfe lives for ever so his counsell shall stand for ever Pro. 19. 21. and Ier. 44. 28. Ezech. 1. 6. And evident is it that their wisdome is enmitie with God it cannot therefore but perish For as when an earthen pot will dash it selfe against a rock or an iron uessell it will soone be cracked and broken So when we earthen wormes fall upâ—n this stone we shall be broken and on whomsoever it shall fall it shall grinde him to powder see Psalm 2. 9. It is therefore impossible
sweetnes of present gaine for future promises a certainetie for an vncertaintie oâ— a bird in the hand is worth two in the bush With the drunkard he will plead wilt thou change thy merrie companie for such a sowre and joylesse life with the beginning Christian seest thou not all men generally goe another way seest thou not how many reproches what spight what contempt will meete thee in the face If thou takest that way never looke for good houre after all thy former credit and reputation is lost How many silly soules hath he strooke with these affrightings and drawen them head-long from their profession But if we laugh at those that are scared with a vizard how ridiculous to be amazed with such emptie shewes of evill Awake and open thine eyes and see the vanitie of these scar-crowes Thou loosest the pleasures of sinne true and is it not a pittifull thing for a swine to loose his tumbling in the mire Thou loosest thy sinfull profits and is this so woefull a matter to loose a milstone off thy necke when thou art now in a deep water Thou loosest thy credit friends no doubt a shrewd losse to misse his good word who is himself stark naught to lose a coÌ„panion who will bring us to the gallowes summe up thy losse thou shalt finde this is the totall thou loosest death and hell but what dost thou get nothing by this losse thou changest fading and stinking pleasures for the pleasuâ—es at Gods right hand thou changest earthly riches for heavenly reputation among men for the praise of God In a word thou changest vanitie and vexation of spiâ—it for sound and everlasting happinesse and even dung for Christ hee that winnes the whole world and looseth his owne soule makes but a fooles baâ—gaine and as Deborah sings Iudg. 5. 19. get no gaine of money If you tell a true Christian that he hath a great losse in forsaking Father Mother c. he will but pitty thy ignorance when he hath already in possession an hundred fold gaine beside the certaintie of an inheritance infinitely beyond his owne thought excellent Here may divers Christians take good occasion to chide and shame themselues in their own hearts when they looke upon their sloathfulnesse in the harvest of Christ Haue we felt the sweetnesse of Christ his yoke Haue we shaken off those not more heavy then loathsome chaines of Satan doe wee feele the ease of this heavenly libertie why then doe we not call on others and invite them Tast and see how gracious the Lord is When Christ hath taken us by the hand why doe wee not catch hold on others such especially as are neere us when hee draweth us why dâ—aw not wee those that are linked with us in kindâ—ed friendship acquaintance and pull them after Though the labourers reape and binde the sheaues yet even children gleane and gather some handfuls to carry home The Minister is the workman hiâ—â—d by God to gather in his harvest but the very weakest may by his helpe who delights to glorifie his power in infirmitie and ought in private to helpe forward and picke up some â—ooâ—e and straggling soules as God giues them opportunâ—tiâ—â— is he a faithfull servant to the Lord of the harvest who seeing a poore soule separated from the sheaues the Church of God lying as a prey to that Fowle of the ayre will not stretch forth his hand to take it up and bring it home Hath he any charitie who suffers a weake soule bound many yeares in the prison of Satan and pressed under the burden of sin to lie still kept downe with that hellish waight and puts not to his hand to raise it should'st thou see thine enemies oxe straying wouldst thou not driue him home Sawest thou thine enemies Asse fallen under his load would'st thou not heâ—pe him up if thou hast loue to man thou wilt if obedience to God thou must lend him thy helpe And what shall the beast of thine enemie be more precious in thine eye then the soule of thy brother Oh canst thou thinke thy best endevours too much for that for which thy Master the Wisedome of God thought not his best bloud too good Where is thy loue What I pray thee what can be the reason why thou a parent shouâ—d'st beat thy braines toile thy weary and wâ—ake body to inrich thy children traine them up in some serviceable qualities prefer them to great bountifull persons and yet bee altogether carelesse oâ— very cold to stocke them in grace to bring them up in instruction of the Lord fit and commend them to his service who is not onely ready to accept them but to giue them not a corruptible living but eternall life not a poore farme but a rich inheritance to instate them with himselfe in a Kingdome of glory What is the cause that being a Husband who from deare loue to thy wife canst purhase her a joynter whereby shee may liue comfortably when thou art dead canst not draw on thy yoke-fellow to this partnership with Christ Why is it that out of loue to thy brethren allies friends and acquaintance in the flesh thou canst cheerefully shew them all civill curtesies ride runne sue and worke out some good for them mourne with them in their sorrow rejoyce with them in their prosperitie and yet thou on earth worse then Dives in hell wilt never labour to prevent that they come not to that place of eternall torment The truth is the cause of this spirituall carelesnesse is want of spiritual loue and grace Christian loue expresses it selfe in Christian duties as naturall loue in civill offices had'st thou so much as one graine of heavenly loue rooted in thy heart it would spring bud and yeelde this true fruit of doing some good It is a propertie of goodnesse to bee communicatiue of it selfe which effect is as naturall to it as to fire to warme therefore God being infinite Goodnes and working infinitely communicates himselfe even personally to his creature namely to the humanitie of Christ and hath by him united all the Elect to himselfe to bee one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth in his owne likenesse they being partakers of his divine naâ—ure cannot but communicate it with others so farre as they are able to work and diffuse it abroad to those with whom they converse as we heard before There is no signe then of grace in that heart which doth not pitty succour as it is able the soules of their brethren which are intangled in the snare of Satan Those are here deepely censured who stop their cares against the warning of God Come out from among them and separate your selues saith the Lord as first those wilfully blind soules who having devoted themselues to that whore of Rome will not open their eyes to see her filthy nakednesse so plainely discovered by God in
his word That Angell of God to whom he hath given great power hath cried out mighâ—ily it is fallen it is fallen Babilon that great Citie aâ—d the often-doubled voyce of God from heaven hath called Goe out of her my people that yee bee nâ—t partakers of her sinnes Revel 18.4 And yet how many still cleaue unto her and dote upon her wrinkles Surely if Christ had not so painted out to us his Rivall the Antichrist almost in every limbe by that un-erring finger of his Spirit or had not wee lived in those times when the accomplishment of those predictions hath given broad light to these misteries did not that Man of sinne with a whorish and shameles forehead stand out to accept and avouch those blasphemous titles the Monarke Spouse and onely head of the universall Church from whom it receiues even spirituall influence did hee not make good the flatteries of his slaues in receiving and justifying the Papall Omnipotencie challenging to be Vice-God there might bee some shew of excuse in these blind wretches But alas what hope is there to pull them from the embraces of this spiritual strumpet when they are so strangely bewitched with her painted face that they make and imagine the beames of the Sunne to borrow light from her eyes even the Scriptures to receiue authoritie from the Church and that the Pope only must giue the sense which is the light of them There is no other meanes but onely prayer to that incomprehensible light that he would annoint their eyes with eye-salue that they may see and being mercifull unto them would catch them by the hand and lead them out of Sodome So likewise halfe Christians halfe Antichristians some that would be Mediatours betwixt Christ and Antichrist and bring them together to make them friends which still are sicke of the dregges which they haue drunke in her cup of fornications They put religion in superstitious abstinence from meates and drinkesâ— They cannot approue the marriage of Ministers many such dreames trouble them all which God himselfe hath branded as Antichristian merchandise and doctrines of Divels And how many besides these who haue not yet made any separation in judgement will affection or practise from ungodly men minding earthly things despising the riches of Gods mercy luke-warme and key-cold heartlesse to any good dutie and even frozen in their dregs whose mouthes are ever vomiting unsauorie and rotten speech hands full of oppression bribery and gifts feete swift to evill having not so much as a shew of godlines whose sinnes goe before into judgement Nay I would there were not too many who having beside these outward warnings inward checkes of conscience shewing the scarres of former wounds received by wicked companie and their experienced weakenesse not able to stand out in tentation calling to them to avoid these occasions yet still linger and make no haste to get away Hence it comes that they are first bruised with some open shamefull fall before they free themselues but oh remember if thou canst not hate father mother wife and children brethren and sisters credit nay living and life for Christ thou canst not bee his Disciple Those reputed Christians are heere condemned and may iudge how farre they are from that estate they professe and boast of who finde no relish of happines in this separation but rather delight themselues in worldly and sinfull pleasures As for that libertie of Christ his easie and sweete yoake they esteeme it a burden and â—ccount that strictnes of holy life and waynednes from this world a discomfortable ioyles condition Hence is it that abusing Christian libertie unto fleshy license they condemne revile and scoffe such as will not runne with them to the same excesse of riot This their behaviour openly proclaimes them Infidels and those fooles which say in their hearts there is no God For a Christian beleeuer knowes that the Lord is the Spirit and where the Spirit of the Lord is there is libertie That bond therefore which drawes them neerest and ties them fastest to the Lord Iesus they account a most happy and pleasant knot And contrary the rebellious dispositions of their nature yet cleaving to them which as uneaven nooks and corners suffer them not to lie so close to the foundation they deadly hate lament and giue them vp to the hammer of Gods word to be hewen off I cannot therefore but marveile which way these men goe about to make their hearts beleeve that they are Christians Can they be ignorant that in the death buriall and resurrection of Christ not some but every member of Christ descended into his graue and rose againe Why do they or how can they thinke that man a member of Christ who was never conformable to his death by dying to sinne nor felt the power of his resurrection through that quickning Spirit renewing him in all holinesse and righteousnes Every member of Christ is crucified to the world and the world to him They that are risen againe with Christ haue taken off their affections from earthly things and removed them to their due place even where Christ sits at the right hand of God and as Citizens of the heavenly Ierusalem haue there their conversation Traveling through this world and wildernes to their Canaan they use the world as not abusing it Let these men therefore cast their counters againe and consider well how farre they are short of their account Oh whosoever thou art that goest vnder the name of a Christian and yet shakest off that bond of strictnes and power of Godlines which turneth the fountaine in the heart and the streame of mens actions from this world toward heaven despising such a course in thy selfe deriding it in others doe but a little yet seriously consider how base account thou makest of heaven and much more of the Lord of heaven Surely if a willing restraint from sinfull delights as fooles esteeme and call them is a miserable estate the heavenly Saints are more wretched then earthly men and the God of heaven blessed for ever is of all most miserable whose very essence and nature doth necessarily free him from all sinfull inclinations and know that cannot be in the least degree miserable which is in him in the highest degree who is infinitely blessed Consolation Whosoever art hated in this world separated reviled despised and reiected of earthly men whosoever art esteemd a strange creature in that thou runnest not into the same excesse of riot with the wicked comfort thy selfe Open thine eare and let in that heavenly voyce lay it up in thy heart as a cordiall Blessed are you when men hate separate and reproach you and cast out your name for evill for Christ and for the Gospell rejoyce in that day and leape for joy for behold your reward is great in heaven Harken unto me you that know righteousnesse the people in whose heart is my Law feare you not