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
Certainly the ground of this disobedience and rebellion is grosse infidelitie even a resolute unbeliefe of Scripture Had the Iewes beleeved Moses then would they also haue beleeved Christ. But if they beleeved not his writings they could not beleeve Christ his preaching how truely may we apply this sentence of our Saviour to this unbeleeving generation Had you beleeved Christ you would haue beleeved us for he spokâ— of us and hath told you He that heareth you heareth me But if you beleeve not his writing how should you beleeve our preaching If you despise his word in his hand you will easily scorn it in our mouthes And indeed this unbeliefe is more apparent because the more men urge and presse the Scripture on the conscience and practise of men observing the rule of his Spirit in preaching to edification and labouring to beat downe whatsoever exalts it selfe against Christ that everie thought may be subjected to his Scepter the lesse credit estimation and good opinion they gaine among men the lesse their doctrine and persons regarded But if neglecting the evidence of the Spirit they sticke their sermons full of Rhetoricall flowers and witty conceits of men if they come in ostentation of much reading stored with the citations of Poets Rabbies Schoolemen and with the sentences of ancient Doctors of whom there is no doubt very good and much profitable use in their season the more they goe on in this course where the conscience is not stirr'd as being altogether loose from man the more are they admired reputed and followed Oh this word of God is sharpe a two-edged deepe-cutting sword whose downe-right blowes cleaue the heart of our sinfull nature when those vaine flourishes never moue us hence it is feared and hated by those who liue in sinne and resolue to rest in the forme of godlinesse Therefore that most fearefull judgement fals often upon them there shall bee like people like priest The people rise up earely to follow drunkennes and the Priests ready to invite them Come I will bring wine and we will fill our selues with strong drinke when the people are deafe the pastor is blind they desire to be soothed he fills his tongue with flattâ—ry The people desire Cause the holy One of Israell to cease from us and the Lord justly giues them up to the doctrines of men and vaine flourishes of humane wisedome In a word as they wish so they receiue from God in his just judgement Ministers not after Gods but their owne hearts that they who haue no pleasure in the truth may beleeve lies and vanities and putting from them the power of Gods salvation may sinke in their owne perdition 3. Those are here sharpely to be rebuked who haue no relish in the word of God noâ— finde any sweetnesse in it The complaint of the Prophet is now verified in many who make no question but they are Christians good enough They haue uncircumcised eares they cannot heare the word os the Lord is unto them as a reproach they haue no delight in it How woefull is their estate if they had any sense to apprehend it and how much more woefull that they haue no feeling of this their woefull miserie That man is farre spent who being diseased cannot abide either good physike or wholesome meat but wholy delights in such a diet as is prescribed him by his distemper and how neere is that soule to hell who loathing all remedie cannot tast any thing which should doe it good but longs for all sinfull matter whereby it is every houre made riper for hell Certainely where the conscience cannot but confesse a life to come how fearefull is this condition which evidently shewes the soule to be dead unto that life dead in sinnes and trespasses for what life can be in any creature which desires not and that necessarily the meanes whereby this life is maintained thriues and prospers what affection of life where we delight not in that which preserues it Now were this death as in the death of beasts the deprivation onely of life and so a perpetuall sleepe without dreams a senselesnesse without any either pleasure or trouble it were the lesse miserable But when the heart knowes that after this life so short there succeeds another which is endlesse where both soule and body againe united shall continue for ever either in a most joyfull glory or an hellish torment no hope of change how miserable is this estate which testifieth to our face that we haue no signe of this life but are marked to that endlesse and fearefull perdition Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules If thou findâ—st thy heart take pleasure in this word thou canst say as the Prophet and as he truely say Thy word was found by me and I did eate it and it was the joy and rejoycing of my heart thou shalt finde the same comfort which is there given to that Saint and assure thy selfe that God will make good to thee what here he promiseth Thou shalt be blessed Surely even then when thy disquiet soule working in thee boiles in griefe and vexation to see that law of thy members rebelling against the Spirit and so strongly opposing that thou canst not do the good thing which thou wouldest then this delight in the law concerning the inward man will be a soveraigne comfort to thy afflicted spirit so that thou wilt be able with peace to say It is not I but sinne that dwells in me neither shall it be imputed to me but to the enemie prevailing against me Suffer then the words of exhortation and labour for this delight in the law of God Striue with thy dead heart to bring it to this dutie that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it Can there be a more easie command then this namely to delight in thine owne good and happines Now there is nothing in the word of God but that w ch wholy tends this way nothing in the yoke of Christ but that which is sweet and easie Remember how sweet the mouth of Christ is to those who haue beene acquainted with his word and exercised in it But what meanes should we use to worke our soules unto this delight in the word of God 1. Thou must purge thy tast from delight in sin when wickednesse is sweet in thy mouth and thou hidest it under thy tongue when thou favourest it and wilt not forsake it thou canst not possibly favour the word of God 2. Thou must earnestly intreat the Lord to open thine eyes that thou maiest see thy estate how naked blind poore and miserable thou art in nature that so thou mayest haue more sense how necessary this Ordinance of God is and how wretched thou art without it Be instant therefore with the Lord to giue thee this hunger
concerning this truth He was the wisest that ever lived the Commaunder and Soveraigne of a great Kingdome wonderfully rich gaue his heart to pleasure joy and all outward blessings till he might finde out that good of man Now after he had passed through all outward good things and had tasted the uttermost sweetnesse of them the Lord brings him forth as the most able Iudge and witnesse and by his mouth giues us to understand and leaues it upon record to all ages that they are all vanitie and vexation of spirit and that the feare of God and walking in his commandements is the All of man Eccles. 2. 17. and 12. 13. Certainely if any outward thing could make blessed then as that woman in the Gospell Blessed were it to bee the Mother of him who is the Father of all to beare him who beares up all things by his mighty word to nurse him who nourisheth every creature But even of this the wisedome of God aâ—firmes that they rather are blessed who heare the word of God and keepe it on which words rightly builds that holy Father Augustin Mary therefore was more blessed by receiving the faith of Christ then conceiving the flesh of Christ her motherly neerenesse had nothing profited unlesse shâ—e had more happily borne Christ in her heart then in her wombe And againe My mother whom you call happy is therefore happie because shee kept the word of God not because the Word in her was made flesh Now as the Lord himselfe is a witnesse beyond all contradiction so even reason it selfe especially as it is setled upon confessed grounds of the word will further convince our understanding and inforce our judgement to witnesse this truth For first whereas it is knowne and acknowledged by all that because the soule is immortall and the body mortall there must bee a double life of man one present while the body and soule are conjoyned another to come after that separation whereof the former is short a span a vapour appearing for a moment the oâ—her lasting and everlasting and againe that both of these haue certaine peculiar blessings annexed which make that estate comfortable and pleasant it cannot be denied but that these fading things perishing in the use can by no meanes helpe us in that other estate which is for ever and howsoever they may bee some poore comforts and refreshings to this momentarie life yet to that other they are altogether dead Now as wee neither doe nor can account that man rich who dwels in a faire house but yet a Farme hath much cattell money and goods but another mans and at the yeares end must bee turned out naked without a ragge to his backe so all these temporall blessings cannot make us happy because howsoever we haue a short use of them yet it is manifest that as we came in so shall we goe out of the world naked and stript of all earthly goods and not onely the things themselues but all our thoughts about them perisâ— utterly Secondly Those things cannot of themselues blesse us which unlesse they are blessed by some other fill us with curses and bring us to destruction But thus is it with all these they are sanctified by the word and by prayer and againe To the pure all things are pure but nothing pure to them that are dâ—filed and unbeleeving Doe not wee see by experience â—hat riches turne to the hurt of the owner see also Prov. 1 19â— Consider it exemplified in that wicked Ahab and Naboths vineyard 1 King 21. Thus also honour to those who by want of grace dishonour God is a burden which presseth them body and soule to utter ruine as wee see in Ieroboam and all his Successours So we finde that strength beautie health worke to the destruction of the owners by intemperance wantonesse murthers oppressions nay even wisedome it seâ—e in Achitophel wrought to the ruine of himselfe and many others Lastly Those things cannot make a man happy which neither are any part of our supreame good nor yet singly or joyntly of themselues any helpers to advance him to that highest good unto which he is created But all these things are no other For first they are all desired for some farther end and no man doth or can rest in them and the highest good is the divine and glorious conformitie to God which is not helped forward by any of these Earthly riches are commonly snares to inveagle and entice us from him but of themselues neither they nor any such as thâ—y helpe us to enjoy him onely as they are sanctified by grace and over-ruled by it they giue some opportunitie to expresse our loue to him in his Saints Even our wisedome in this case is folly and enmitie and must bee utterly cast out and wee become fooles before wee can enter into this estate Thus both God himselfe and our reason also will readily testifie unto us that there is no happinesse in any outward blessing 2. Learne we here what is the most and onely accursed odious thing which makes a man miserable There is nothing but sinne and wickednesse which can bring the curse and miserie upon man Sinne is the breach of Gods Law and cursed is every man which continueth not in all things which are written in the booke of the Law to doe them And whereas miserie consists in the deprivation of good things and pressure of evill evident is it that sinne of it selfe is a meere privation of all true good belonging to man and the greatest evill that is or can bee to him For that good of man which enobles him aboue the common ranke of ordinary creatures is holinesse and righteousnesse that image of God in which we were created now sinne is the privation of holinesse as darkenes of light Doe but consider what is the excellence of man exalting him aboue other creatures Other creatures haue strength and continuance as stones some haue life as trees some a soule sense and motion as beasts some singular understanding and knowledge as Devils yet a man may excell them all if his excellencie stood in strength and durance the very stones went beyond him if in life many trees would justly claime prioritie if in sense dogges eagles apes yea spiders were more eminent if in understanding he were inferiour and worse then those cursed spirits the worst of creatures yet the faithfull apparantly excell all these there is nothing therfore but holinesse whereby he out-goes other creatures Now sinne is the privation of this holinesse nay not only a meere privation as darkenesse of light but a deâ—truction as ruine of an house or death of life Againe sinne it selfe is the greatest evill the most filthy and detestable evill of all the world the abominable thing which God hates Ier. 44. 4. continually therefore compared by God to things most abhorred to clutterd bloud to mire and mud to a vomite so loathsome that if it were
frequent idolatrous houses of Papists till at length by Gods just judgement they are snared Will men yeeld to the voice of God Keepe not companie with drunkards Doe they presently obey the heavenly warning doe they not despise these admonitions not of man but of God aske them what profit haue you by such companie what credit doe you not sometimes fall into many inconveniences temporall and spirituall by this societie Can you bee in the fellowship of the Saints and of God through Christ when thus your heart cleaveth to wicked sinfull persons Haue you any right to that holy Hill when you make much of a man vile unprofitable and noysome and the righteous is contemned in thine eyes Psal. 15. 4. nothing awakes them 3. That stiffe unbeliefe of heart resisting this evident truth and resolving to giue no credit to it when wee heare the Wisedome of God witnesse to us the righteous man is more excellent then his neighbour doe we seale to this testimonie that it is true when we heare the Lord speake so contemptuously of wicked persons that they are dogges swine drosse filth corruption doe our hearts answer truth Lord and humbling our soules with that Cananite confesse our selues no better in nature so abhorre our owne filthinesse and uncessantly blesse that glorious Saviour who hath washed clensed and changed us to his glorious image Oh! how few stand thus affected witnesse our common behaviour for are we downe the winde streightned in a low base and despicable condition and are there any meanes offered to rise and prefer ourselues who doth not instantly apprehend and pursue them be they difficult be they dangerous be they almost desperate venturing our liues by sea by land to attain to a better estate though in hope onely wee will often put our liues in venture when our hopes are but in peradventure Are we now got up unto some comfortable or honourable place doe we know that by want of such or such observances we shall quickly fall againe but stand and increase by performance of some no hard service who neglects it What Farmer obserues not a good Land-lord what Courtier doubles not his diligence to a bountifull Prince that he may still enjoy his favour But now turne your eie upon the behaviour of Christians the Lord tells us thou art as base in thy nature as the earth thou treadest on as the dung thou scornest to tread on it is sinne makes thee thus base and abject Desirest thou the true honour and dignitie of my kingdome know they certainely attaine that constantly seeke it If by continuance in well-doing thou seekest glory honour and immortalitie thou shalt reape eternall life To every one that doth good shall bee honour and glory but to the contentious and disobedient to the truth and obeying unrighteousnesse shall bee indignation and wrath Tribulation and anguish upon every soule that doth evill Now when so gracious meanes are offered who takes hold of them who giues up his soule to obedience of this truth who withdrawes his heart from the subjection of sinne by this wee manifest our grosse unbeliefe and contempt of God and his word 4. The cursed securitie of our sluggish nature never trembling at the judgements of God denounced in his word till they over-take and attach vs. Is God gracious wee abuse his grace to wantones Is he patient wee abuse his patience to hardnesse and encouragement to sinne Is he silent expecting our returne wee abuse his silence to blasphemie and thinke him like our selues nothing moues us till we are arrested by the judgements of God Oh how farre are we from that melting heart of good Iosiah we can heare thunders of the law with lesse feare then boyes their owne squibs and crackers we can see the roddes of God on every hand of us and â—â—ver feare the same punishment although we are even in the same or some worse sinne Oh then let us be stirred up to abhorre this sinfull vanitie which turnes us into chaffe and exposes us to certaine perdition Say oh say to thy soule Dost thou carefully provide against disgrace and contempt of this world dost thou cast about and find out an hundred devises to under-prop my credit and dignitie on earth and what wilt thou suffer me to fall into eternall shame and confusion It is sinne it is onely sinne which can debase mee povertie reproaches despising of men cannot vilifie me but in the sight of fooles but rather enobles me in the sight of God Angels good nay even heathen men Bend then all thy forces against sinne and never let that finde any grace or favour in thine eyes which heapes upon thee all disgrace and scorne in the eyes of God Destroy it which else certainely will bring thee to destruction Vse therefore carefully the meanes Let that sword of the Spirit bee ever drawne in thy hand to cut off this corruption which else will certainely cut thee off from GOD himselfe and all his blessings for evermore Psalme I. Verse V. Therefore the ungodly shall not stand in the judgement nor sinners in the congregation of the righteous HEEre the Prophet further aggravates the cursed estate of wicked persons by a double consequent certainely attending them 1. They shall not stand in the judgement 2. They shall not stand in the congregation of the righteous Whence arises this conclusion The ungodly shall not stand in the judgement Little explication shall need who were the ungodly was before opened The word strictly taken is confined to the breach of the first table and in this place though I would not absolutely restraine it to that sense yet it is very probable that it doth here especially point out such as neglect God in his worship and the word sinners the unrighteous they are joyned often certaine is it where ungodlinesse is rooted there unrighteousnes flourisheth and where unrighteousnesse is fruitfull ungodlinesse is there deepely grounded 2. Iudgement is double either in this life or the other the temporall judgements see described 1 Pet. 4. 17. Psal. 82. 8. and 96. 13. For hee commeth for hee commeth to judge the earth and is either exercised in the inward court of the conscience or in the outward by afflictions Secondly the judgement of that other life is called the generall judgement and the judgement of the great day Iude 6. the judgement after death Heb. 9.27 3. To stand in judgement is a phrase of speech signifying to overcome or to bee cleere when wee are judged compare Rom. 3. 4. with Psal. 5. 5. So the Latines say that a man falls in judgement when he looseth the day So then they shall not stand in judgement is all one as if it were said they shall be cast in judgement yea cast downe for ever and shall rise no more The sense then is Such as are without the feare of God and care to please him as Atheists hypocrites both when God rises
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
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
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
any man he driues him thâ—ough all the degrees of sinne carries him headlong and suffâ—rs him not to stoppe unlesse the Lord over-rule him till hee bee plunged in the bottomlesse pit Hence it is that the faithfull are first awaked and commaunded to stand up to receiue light and being once raysed and quickâ—ed with Christ they goe from strength to strength till they appeare all of them before the Lord in Sion They mend their speed and runne in the way of Gods commandements burning in loue they forget what is behind reach forth to that which is before presse hard toward the marke for the price of the high calling of God in Christ Iesus Hence is it that wicked men wax worse and worse rush into all impietie as an horse to the battell and being caught and violently driven as a ship in a storme with the tempest of their sensuall desires never stop but in eternall death So as the godly goe on from faith to vertue from vertue to knowledge from knowledge to temperance c. so the wicked man laying a foundation in ignorance buildeth upon it wilfulnesse wilfull darknesse growes up to obstinacie and hardnesse of heart hardnesse procures senslesnes want of feeling ushers into wantonnes and delight in sinne and this delight brings in greedinesse O there is in the sinfull heart of man a praecipice and strange downefall in the desire and practise of iniquitie which will not indure any stay till it be cut off by God being either stopped by his grace and turned into the good way or stroken with death and sent to their place hurried with sensualitie they cannot cease to sinne drinke iniquitie as a thirstie man water as it drawes them so they draw it with cart-ropes they will take great paines to doe â—ickedly And as a man that wilfully flings himselfe from an high rocke or steeple cannot stay but still fals and the further hee goes sinkes with more force and speed so is it with our sinfull nature altogether like those swine in the Gospell which being left to the Devill were carried by him and could not stop till they came to those steepe rockes nor stay there till they had cast themselues downe into the sea and were stifeled Obserue it in some particulars When Satan had kindled in the heart of Cain that hellish brand of anger it could not be quenched with the neerenesse of bloud and deere relation of an onely Brother till anger had enflamed it with hatred and hatred broke out into actuall murder So in Sodome fulnesse of bread or luxury breedes idlenesse idlenesse lust and lust rushes into that bestiall filthinesse against nature And would to God some remnants of this cursed disposition remained not still in the faithfull howsoever it be over-mastered by his Spirit dwelling in them and raigning for Christ. When David gaue his eyes leaue to wander in wanton lookes his eyes draw his heart to wanton thoughts and desires and his heart driues on his body to actuall uncleannesse Thus was he carried headlong to adultery adultery puls him on under pretence of saving his credit to make Vriah drunke and at length to murder him Consider this with feare and not onely know the falsenesse and cunning deceiveablenes of the heart but remember that when men even Gods chosen giue way to sinne God often suffers them to be carried down in the current of it that before they can thinke of it they are almost sunke and swallowed in death and despaire There is that vnmeasurable pride in the heart of man that it will with no great difficultie be brought to mock God in his word in his works in his Saints For as God is denied so is he derided eyther in word and open profession of Atheism or more secretly in rebellious actions proceeding from inward contempt of God As there are some which haue denied God in words through feare and weakenes which yet confessed him in their heart so are there many who professing God in their words deny him in workes being altogether abominable disobedient and to every good worke reprobate Neither are these Atheists to be found among Heathens onely but every where swarme in the visible Church of God How often doth the wisedome of God complaine of and threatens the despisers of his word How often doe the Prophets cry out of them I am in derision daily every one mocketh me the word of God was made a reproach to me and a derision daily see the manner of their skosting They say unto me where is the word of the Lord let it come now Thus Ezekiell chap. 33. 32. So likewise God is mocked in his workes by those Atheists which being foretold by the Apostles wee see daily walking after their lusts Numberles are they that mocke God in his Saints see Psal. 14. 6. and 69. 7. 9. 11. 12. It might seeme a strange and marveilous thing that even those who professe Christ should mocke him should mocke him in his word and despise his wisedome in those ordinances which himselfe appointed and commended to his Church unlesse the Spirit had shewed us the cause of it namely the naturall man discernes not the things of God but judges them folly now we know that folly is the most proper object of scorne And many hipocrites are in the visible Church who haue Lord often in their mouthes yet never in their hearts but are in deed howsoever in shew they seeme otherwise naturall sensuall and divellish Doe but obserue the ordinarie behaviour of men in this open light how common is it for men to absent themselues from the publike service of God in the Sabboth never blushing in plaine termes to prefer their owne vaine conceits before the ordinances of God affirming and maintaining that they can serue God as well at home and in the chimney corner by reading some good booke c. as in the Church by hearing the Preacher And so wilfully blind are they that they cannot see how basely in this they esteeme of Gods wisedome who continually employes his servants and commands them to be instant the wisedome of God sends them Prophets Apostles wise men c. If God send them dare wee thinke it needlesse were hee not more then fond who would send a Guide with a man who without any direction can as well come to his journeyes end How ordinary is it to draw neere to God in his word to set before him yet openly by sleeping reading nay many times talking proclaimâ— the contempt and scorne in which they hold that Ordinance the power of God to salvation This behaviour were intollerable toward men yet God must take it at our hand Offer such service to thy Prince and try whether he will be content with it and accept thy person If he commaund thee to attend his pleasure at the Court and sets thee a day darest thou breake day with him darest thou
to despise the wisdome of the poore Though the wisdome of God hath openly testified The poore which walketh in his uprightnes is a better man then the rich which peruerteth his way yet will not men beleeve it For the better man ought to haue more respect we finde it by experience too true that friends and Brethren reiect thâ— poore be they never so instant with them so gâ—nerall is it that he ascribes it to all what the cause of this contempt is God himselfe telleth us The sinner despiseth his neighbour but he that hath mercy on the poore is blessed where despising and shewing mercy being opposed by God teacheth us that when wee withdraw our hand from doing them good or oppresse them then we despise them and this despising is not onely sinfull but rises from grosse customary sin so that when we are hardned in rebellion then we proceed to despise the poore and God in him But oh thou vaine man thou proud earth art not thou the same clay of the same potter and who hath separated thee who makes rich and poore How presumest thou to despise the worke of God being thy selfe the worke of his hands Looke to thy beginning and ending and spie out if thou canst any difference betwixt thee and the poorest Art thou not servant to the same Lord wearest thou not the same livery of skin and flesh dost thou not sleepe in the same dust and nakednesse wa st thou borne with lands treasure or scepters in thy hand what difference in the graue betweene thy mace and his mattocke Oh if thou hast so much light looke a little into thy heart and see there a farre more miserable and desperate povertie How poore is thy understanding in spirituall light and treasures of knowledge how poore thy heart in bowels of mercie how needie art thou in faith loue and those heavenly riches Thou which art beggerly in the true canst thou despise the want of wicked riches Hast thou not received all from God Art thou not his debtour why boastest thou of thy debts of that of which thou art onely a Steward and accountable to thy Master Certainly as that earth which is replenished with precious mettals is altogether in the superficies barren and unfruitfull so is it with â—arthly men who when they are swolne up with this worldly wealth are most miserable beggers in the true and durable riches insomuch that the Truth himselfe hath spoken it a Camell shall as soone be drawne through the eye of a needle as those men into the Kingdome of God Boldly I dare aâ—firme it that he hath never felt his inward miserie who despiseth outward povertie Againe consider how contemptuously other workes of God are used by most men for to omit many that worke of his mercy in having patience with us and forbearing us how is it despised how scornfully abused May we not say to thousands with the Apostle thou despisest the riches of his bountifulnesse and patience and long-suffering doe we not see with our eyes the complaint of Salomon verified among us because sentence against an evill worke is not speedily executed therefore the heart of men is fully set in them to doe evill Nay certainely so profane is the heart and so full of cursed Atheisme that when the Lord holds his tongue men begin to thinke that God is like to themselues But surely in nothing more palpably appeares our contempt of God in his workes then in the open wilfull even despitefull breach of the Sabbath so often and nâ—ver enough reproved For first it is a day consecrated and set out by God as holy for remembrance of those two greatest workes of Gods power wisedome and goodnesse towards us namely the Creation and Redemption Againe it selfe is one of those workes of God which especially manifesteth his grace towards us and is one of his loue-tokens in that he hath set out this day as a signe a working and eâ—fectuall signe whereby we in â—anctifying it to him shall finde and feele he is our God who sanctifies us to himselfe Besides in setting downe that precept he hath particularly hedged in our transgressing nature provoking us by many strong motiues to obserue itâ— laying forth meanes to helpe us tying a threed of remembrance about our hearts that wee might bee wholy without excuse so that whosoever with care reads it he cannot but see that the Lord more presseth that commandement and inforceth it upon our conscience then all the rest as being the meanes whereby hee writeth all the rest in our hearts Doe but now behold the practise of men and not to mention the Papists who holding not the head Christ Iesus regard not his day but abuse it maintain the abuse to any journey or other affaires but deifying the Saints most superstitiously obserue dayes by the Pope dedicated to their service lâ—t us look unto our selues Are not Ministers charged nay fearfully adjured to preach the word to be instant in season out of season yet how many despise the very season of sowing that precious and immortall seede As great a charge is given to the people for hearing and as great and more is their neglect and contempt openly proclaimed by them as well by their spending some of those few houres of Gods publike worshippe in their owne workes abroad in the field or at home in their beds by their fires c. as also by an impudent avouching and defending their sinne scorning all reproofe and deriding the reprover Nay even some that are called and reputed honest men and boast themselues to bee good keepers of their Church make no conscience to mispend the rest of the Sabboth in any vaine or idle employment taking liberty to dash out any instruction they haue received with ordinary nay many times unlawfull and at any time sinfull recreations Whence can this behaviour proceede but from a notorious contempt of God from a grounded Atheism and wilfull unbeliefe of heart And what Art thou indeed stronger then God Dost thou provoke him to anger and dost thou not provoke thy selfe to confusion of face Oh! know and remember God is not mocked and when hee denounceth so frequently unto thee for this sinne destruction of body and soule he mockes thee not Thine owne reason will teach thee as thou sowest so shalt thou reape if thou sowest the wind thou shalt reape the whirlwinde if thou sowest contempt thou shalt reape derision with the scorner hee scorneth 2. Mocking God in his Saints must here bee reproved the most common sinne of this Age. Everie abject scornes Christ in his members and indeede despiseth not so much the person as holinesse in the person Holinesse without all question is that Attribute of God in which he most excells and delights the very beautie of the Lord. Here wee admire his power grace mercy but in heaven the Saints and glorious Angels beholding his face
are ravished with that beautie of his holinesse and in their prayse double this propertie Holy holy holy Lord God of Hosts In man it is the very image when hee is begotten unto God as his child through the immortall seed of his word hee doth resemble his heavenly Father which therefore the Lord commaunds us to follow and to labour for it and sets downe the penaltie of our neglect wee shall never see his face but shall bee banished from his presence It is the very end why God hath chosen us why Christ hath given himselfe for us yea the effect of his bloud the especiall worke of Gods Spirit dwelling in us In a word it is the very nature of God communicated to us There is no sinne therefore which more evidently exalts it selfe against Christ none that reacheth so high toward heaven in defiance of God as this when men despise in heart this image and nature of God and in despitefull termes and gestures publish themselues the scornefull enemies of holinesse How common this divellish profanenesse is may easily bee seene first in fastning the odious name of Sectaries and Heretickes upon those which desire and endeavour to flie the corruption which is in the world through lust and in truth of heart to follow after righteousnesse for if a man with feare and trembling striues to eschew evill and doe good and hath set up his resolution to walke godlily righteously and soberly in this present world how soone is hee branded by worldly and wicked men with the name of a Puritane Which being ancient Heretikes sheltring their ranke and stinking sinnes under that abuse of Scripture To the pure all things are pure pretended themselues to be cleane pure and holy in the practise of all filthinesse Nay they are not afraid if they discerne in any more shewes of godlinesse then ordinary to deride him by applying to him that title which is the most honourable that belongs to a Christian as This is one of the holy Brotherhood one of the holy Sisters Surely if they think them not such and speake ironically accounting them hipocrites of whome they thus speake for thus they excuse themselves then are they most vnexcusable who dare abuse to mockery the greatest honour that ever God vouchsafed the creature to be a Brother and heire with Christ and to apply a name appropriate to Gods Saints unto such as they esteeme no better then whited tombes and painted sepulchers And because folly is the especiall object of contempt they are come to that height of bold Atheisme that they will impudently terme such Gods fooles But as the Apostle affirmes the folly of God to be farre aboue the wisedome of men so these fooles as they call them of God are farre aboue these worldly wise Achitophels who with all their policie can never escape nay by it runne into destruction and perdition of body and soule That these should be Christians who mocke Christianitie that these should bee children of God who scoffe at the Brotherhood of Christ let them beleeue who can for my selfe I cannot see how the greatest charitie which is alwayes joyned with wisedome can otherwise account of these men then of most wretched Infidels filled with contempt of Christ and hellish Atheisme well therefore may we pray against their wickednesse let the lying lips be made dumbe which speake grievous things proudly contemptuously against the righteous We are a reproach to our neighbours a scorne and derision to those that are round about us Render seven fold into their bosome the reproch wherewith they haue reproched thee O Lord. Those that despise the word of God and him in this his Ordinance are here evidently condemned Let such know it is impossible to separate the despising of the meanest in Gods Ministrie from the contempt of Christ and God his Father he that despiseth you despiseth me and he that despiseth mee despiseth him that sent mee where Christ in generall speaketh of all Ministers whom hee employeth in the glad tydings of salvation and particularly of such as were not Apostles but the seventie Disciples who if we consider them at that time in the knowledge of Christian mysteries of faith were farre inferiour to the most ordinary Professours at this day In vaine therefore shall men plead before the tribunall of Christ Lord when did we heare thee preaching unto us and scorned thy word for he will nay hath already answered he that heareth whom I send heareth me and therefore what you haue done to the lowest of these my messengers you haue done unto mee Moreover there is nothing more certaine then this judgement of God that hee will mockâ— and scorne thy word when thou with as much earnestnes shalt sue to him as he now to thee Bâ—cause you despised all my counsell I will laugh at your destruction and mocke when your feare commâ—th See also Psalme 2. vers 4. And herein the Romish Church manifesteth her whordome in that shee hath and still doth make a mocke of that most holy word of Christ. Surely that which Pope Leo 10. spoke the rest of that Hierarchie thinke and are not dainty to expresse their thoughts in their actions who blasphemously boasted that the fable or tale of Christ had brought them no small advantage Evidently in those two actions doe they discover themselues what they thinke of Religion 1. That they turne the whole streame of it into the bottomlesse gulfe of their covetousnesse and ambition frame it wholy to earthly ends accepting no doctrine nor allowing it as good which tends not to the advancement of the Clergie and either directly or by some fetching about brings them in profit or honour This cannot but appeare to any man who doth not winke or lookes not through Iesuiticall spectacles 2. In that they equall such humane writings with the divine in which shines no sparke of divine light but are branded with manifest untruths and impossibilities and ascribe such workes to the holy Ghost wherein the Authour protests his end of writing to delight the eare of the reader nay desires to be excused for slender and bare speaking Hence arises much consolation to an afflicted soule which having a deepe sense of sinne speakes as the Apostle I am chiefe of sinners How farre soever thou hast gone in evill if thou turne from it and â—efusest any longer to sit in the chaire of scorning thou shalt be accepted and blessed There are three degrees of men departed this life the first when a man is newly dead and layd out another cosâ—in'd and going to the graue a third buried and stinking in the tombe Christ raised all these Iairus daughter in the house the widowes son upon the beare going to the graue Lazarus in the sepulchre he quickens by his spirit not only those that are dead but buried also in sinnes and trespasses Feare not therefore but come unto Christ or rather
the sheepe of Christ yet common is this precept to be in some kinde a builder But you Beloved build up your selues in youâ— most holy faith The word must dwell richly in us that wee may teach and admonish one another we must exhort one another and edifie one another Reason also will enforce it For in common good workes evâ—ry one should put to his helping hand Children and women may forward a building and thâ—ugh the Masons and Carpâ—nters be the principall yet the house will sooner be finished where many hands make light worke why are we called members one of the other if not in this respect The principall mâ—mbers are especially appointed for the good of the rest but no member unprofitable in the coâ—mon good of the bodie The head conveyes sense and motion the heart life to the more speciall parts but these deriue it to others and those other to the rest Thus is it in the mysticall body Againe the more we build up others the more our selues are builded up in faith and every grace Thus the Apostle knew that by strengthning the Romans himselfe should receiue further strength and comfort As a good Prince the more he inriches his Kingdome the more he encreaseth his owne revenewes and fils his Exchequer The Saints also regulate their practise by this precept Thus Aquila and Priscilla take home unto them Apollos an eloquent Teacher and instruct him more perfectly in the way of the Lord. David and Bathsheba instruct Salomon their sonne Abraham his houshold nay even a woman feares not to admonish David Therefore as the Minister being appointed by God and set over any flocke is bound by the Lord to employ the gifts bestowed on him to the building of that people to bring forth old and new as a good Scribe to shew the light of the word to those that sit in darkenesse for instruction to the ignorant for refutation to those that erre for reproofe against such as sinne for comfort to the afflicted for exhortation to the sloathfull so likewise is every Christian bound as God giues abilitie and opportunitie to apply the same word to the same ends where they see need of it Surely if men that are rich in this unrighteous Mammon are charged not to store it up in chests but in those living bags even everie needie Christian how much more doth the Lord require it as an especial dutie at our hand to succour any Brother distressed in any spirituall want so far as he enableth us with the riches of his grace 4. It is not enough for a Christian to heare and read the word frequently to thinke and speake of it to apply it to others but he must also bring it out into his practise and must in all his carriage and conversation shew forth the fruit of this good seed Thus the Apostles are commaunded both to haue this light kindled up in their own hearts and to set it out in their good workes So the Apostles commaund others not onely that it must dwell richly within them but also to hold forth the word of life Doing is frequently in the Scripture and in our practise ought ever to be coupled with hearing See Iam. 1. 22. Mat. 7. 24. Luk. 8.21 Iohn 13.17 Reason will also further presse this dutie For 1. God therefore reveales and teacheth us his will to that very end that wee may doe it See Deut. 6.1 and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it that man is an unreasonable creature who would doe a thing to no end and no better then a foole that will doe it but to a wrong end 2. It is not the hearing but the doing of the word which makes us blessed see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing but doing the way to happinesse 3. Learning without doing will heape up more vengeance Luke 12. 47. For when we know the will of our Prince Father Master this makes our negligence to bee contempt not onely unexcusable but heynous It was a good advice of a Morall Philosopher who counselled not onely women but even men also to carry a looking-glasse continually about them but to this end that often beholding their feature and forme in it if they found the outward proportion comely then to labour that the inside might be correspondent but if they perceived any naturall deformitie in the body then to striâ—e to hide or out-shine it with inward beautie How good counsell is this for a Christian with a little change wee should ever haue this excellent mirrour about us to this end that by it we might mend all our imperfections and take away the spots of our defiled nature For certainely to little purpose doth that man behold himselfe in this Glasse who when he hath seene any blots or filthinesse in himselfe doth not presently employ his best endevors to wash and clense his soule Verily there is nothing that settles and rootes the word in the heart of man but this practise For as in any other trade or Art when any precept is layd downe to us and we presently put it in practise we make it our owne for ever but if our practise follow not our Masters instruction we soone forget it so is it here see Iames 1. 23. 24. 5. A Christian that intends to come to this happy estate must continually meditate in the word of God that is he must heare read thinke of speake and practice this word frequently at all occasions not neglecting any opportunitie sometime he cannot heare but then hee may read sometimes he may not read but then he may heare sometimes neither of both but then hee may thinke of it recall it into his memorie and even digest it sometime he hath fit opportunitie to speake of it conferring with others when none of the other can bee used All these haue or ought to haue their seasons For the former we must set out some times for them but in practice no time omitted This part of meditation in the word must be without intermission Thus are we commaunded Read all the dayes of thy life Deut. 17. 19. Rehearse them continually Talke of them sitting downe rising up lying downe walking abroad Deut. 6. 7. Meditate day and night Ioshua 1. 8. Heare as new borne babes 1 Pet. 2. 2. Doe and keepe them all the dayes of our life Deut. 6. 1. 2. Thus likewise the Ministers are commaunded to bee instant in season out of season 2 Tim. 4. 2. In the morning to sow their seede and in the evening not to cease Eccle. 11. 6. Our reason also will perswade this frequency and continuance For 1. We know not which the Lord will blesse which shall prosper whether this or that or whether both shall be good a-like Wee know not the way of the Spirit Eccles 11.5 6. 2. We are very forgetfull in nature even in civill
divelliâ—h eye full of lies succeeds it The losse of the former necessarily inferres ignorance of good the other presents to us evill in the forme and appearance of good As fooles by want of naturall wisedome know not the worth of things excellent and by a childish folly esteeme highly of vaine uselesse and unprofitable things or as mad men that haue no knowledge of their friends but esteeme them enemies and desperately in spight of all good counsell runne into any danger or mischiefe so senselesse man hating indeed God himselfe and all the meanes and offers of life willingly followes the Devill through sinne unto hell can discerne no goodnes in that which is truely good but seemes to see much content in vanitie and that which leads him to destruction In a word before our transplantation our fruits are described by the Spirit namely adulterie fornication uncleannesse lasciviousnesse Idolatry withcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revilings and such like after our implanting we may see the spirituall fruits set out in the same place love joy peace long suffering gentlenesse goodnesse faith meekenesse temperanee and such like see also 1 Cor. 6. 9. 10. 11. Necessary is this change seing we are all naturally accursed but without it there can be no passage from cursing to blessing from one contrary to another Againe God the Father hath decreed for the honour of the Sonne that all nations shall bee blessed in him and none saved but by his name that he shall bee the head of every creature Now then wee must of necessitie be cut off from the first Adam before we can be grafted into the second Adam and cannot be blessed in him till we be grafted into him 2. Whosoever forsakes his sinne and with delight meditates in the word of God day and night that word shall bee to him as water to a plant it shall continually nourish him in the life of grace and that gracious and holy Spirit shall as a River feede and sustaine him in this blessed life that he may continue and daily encrease in this spirituall fruitfulnesse This is here evidently aâ—firmed by the Psalmist often and strongly confirmed by other Scriptures and the examples of the Saints He that heareth me hath everlasting life He makes them to rest in green pastures and leads them by the still waters They shall bee as a watered garden and like a spring of water whose waters faile not And againe Their soule shall be as a watered garden Certainely that holy Spirit himselfe enters into us by his word Gal. 3. 2. Acts 10. 33.44 And even hence is it that the Spirit compareth the word so often to seed and food as the meanes whereby life growth and strength spirituall is given us Every severall creature hath his peculiar nourishment but this onely is the food which nourishes the new creature to life eternall True is it of the bodily much more of spirituall life that man liues not by bread onely but by every word that commeth out of the mouth of God Thus when the Thessalonians received the word not as mans but Gods it was effectuall and wrought mightily in them â— Thes. 2.13 Thus whensoever the Prophet â— found himselfe dull heartlesse and dead in performance of any dutie he had recourse to this word and found quickning grace Psal. 119. 50.93 And indeed as every creature hath his force and worke by Gods appointment and ordinance and not by any thing of it selfe and therefore worketh only to that end which he hath set out for it so this word is by him ordained to this purpose namely to giue and maintaine spirituall life and hence it powerfully worketh and misseth not this effect Manifest is it that in the word written the image of the essentiall word even of Christ is engraven and figured by the Spirit of God and evident that our soules are as waxe liable to any impression good or bad Now then when that blessed Spirit applieth this word to our hearts having before prepared and fitted them for it and often by delight and meditation renewes this impression hee will bring in us still continue and daily renew the same forme and image in our soules 3. Wheresoever this word hath made an effectuall entrance and brought in with it the spirit of grace that word and Spirit shall be not onely as water but as rivers of water Standing waters will soone be corrupt stinke and become unhealthfull and noysome to the body but running waters are ever sweete and wholesome Standing waters will dry up and faile but the Rivers fed with living Springs continue and endure even in heat and drought Such as forsaking this word follow their owne devices are like those who make pits and forsake the rivers their pits yeeld unwholesome and poysonous waters and soone are dryed up and faile but hee that cleaues to the word and Spirit working in it shall be certaine to finde health and continuall supply This comparison is used by the Spirit Ier. 2. 13. Obserue those words in the Prophet Ezek. 47. 8. 9. 11. There we shall perceiue that those running waters of the Sanctuary are very healthfull but when wretched men mingle them with their owne mire their owne muddie braines and inventions they shall be as salt pits not healed There is no doubt but these waters are the Apostolicall doctrines delivered by them first in preaching secondly in writing This is that wholesome doctrine so often commended to the Ministers of God 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13 Tit. 1.9 and 2. 1. So likewise it continues and stayes by us when this seed is sowen it abideth in us It shall not be taken from us Marke the covenant of God He puts his law into the hearts of the faithfull and writes it in their inward parts so that this law shall not be razed out nor the Covenant broken as the former but such a feare of his name there setled that they shall never depart from God Read Ier. 31. 33. and 32.40 It shall be as a living fountaine in the heart springing up to life eternall See Iohn 4. 14. and 7. 38. 39. The word of God is an immortall seed and abides for ever not as earthly seed which when it is sowen and is fruitfull dyeth and emptieth it selfe to fill up the eare but this still continues and is a living roote ever sending forth the fruits of spirituall life Men perish the best of men faileâ— The very Prophets which are vessels bringing this word are as speakes the Apostle earthen vessels and are broken but the word which they bring surviues them and thousand generations after them Read Zach. 1.5.6 To shut up this point for continuance both of the word and Spirit we haue that faithfull promise made to our head As for me this is my covenant with them saith the Lord My spirit which is upon thee and my words which
strongly enough in that filiall awe which is due to his parent and shall not the feare of Gods anger hiding his face shall not his threatning word at which the hearts of his children melt like wax nay shall not his roddes so many so smarting hold our slippery neckes in his yoke from such a desperate and finall contempt of his authoritie see Iob 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude how shall he runne into all disorder whose steppes are ordered by God Psal. 37. 23. how shall he lose his way whose wayes are preserved by God Prov. 2. 8. and to whom purposely is given wisedome and knowledge to keepe him in the good way and to deliver him from evill wayes and evill men Pro. 2. 10. 11. 12. 13. 14. Try we here whether we are transplanted from our natiue soile that dry wildernesse of sinne into the Paradise of God They that are planted in the house of the Lord shall flourish in the Courts of the house of our God they shall bee fruitfull c. Looke now into thine heart and consider what fruit thou findest there Doth that peace of God rule in thy heart Hast thou striken a covenant with the Lord Art thou washed in the blood of the Covenant so hast received reconciliation This is a sure fruit of thy transplantation But take heed least thy peace bee with Satan thy covenant with hell if thou art at peace with the world and the world with thee if thou art in league with sinne thou hast no peace with God 2. See where thy joyes are seated If thy joy haue the root in the Spirit it is busied in spirituall objects Obserue then what is that w ch stirs up thy heart to rejoyceâ— if the loue of God to thee in Christ if the loue of thy soule to God if other gifts of the Spirit if the promises of God in Christ applied and brought home to thy heart by faith this joy is a fruit of the Spirit but if thy joy be earthly so art thou if thy joy sinfull thou art no other thou rejoycest because the world comes in upon thee it makes thee to smile to see the world smile on thee thou rejoycest when thou dost evill and when thou prosperest in the evill which thou dost thy joy is sensuall and divellish Thus is it in the rest Dost thou cry for knowledge dost thou blow up thy loue to God labouring to fasten thy soule to Christ in that feare the bond of our covenant Dost thou sigh and grone under the burden of unbeliefe Dost thou stirre up thy soule to hold Christ and rest upon him Dost thou bring on thy soule to delight in the Lord These are the fruits of the Spirit the contrary certaine signes of a naturall man So is it in those fruits of righteousnesse and sobrietle If thou findest thy soule make on in this way all is well but if thou flatterest thy selfe in thy sinne if thou livest in thy unrighteousnesse in intemperance thou canst not inherite the Kingdome of God 1. Those are here censured who giue no credit to this testimony of God that by a constant delight and meditation in the word they shall assuredly be fruitfull as well in grace as in glory Neither are Papists here onely to be abhorred and accursed who revile and blaspheme this holy word openly and commonly aâ—firming that the reading it by ignorant men is dangerous the way to make them heretickes as the Rhemists say and all the whole Rabble of them without feare giving the lie to the Spirit who testifies that it giues wisedome to the simple Nay further write that to giue this generall libertie to people of conversing with the Scripture is to shew our selues friends to heresie that it is pernicious and impious But our carelesse Professours negligent in this duty are here to consider their folly and hypoâ—risie dissembling with God and man professing that with their mouth which is farre from their heart For aske them doe you desire to be fruitfull in grace and glory Truth will make them confesse the oneâ— and shame the other and doe you beleeue God witnessing that by delight and meditation in the word of God you shall attaine this fruit this they dare not deny and why then doe you not use this meanes why are you so negligent and averse from this practice that you cannot be drawne to it that so many exhortations haue beene spent in vaine upon you Is not this most grosse hypocrisie Should a man make solemne protestation of earnest desires to doe us good yet if some easie meanes were shewed him of doing what he promises and he neglects them will not every man know his former words were nothing but complement and dissembling And is it not so with these who affirme that they indeed desire to be fruitfull in grace but yet when the Lord propounds so easie a way through his blessing to obtaine it neglect this meanes and goe on in a contrary course Oh this is not our practice in earthly affaires and profits The Husbandman upon hope of fruit will take sore paines and tarry long the Merchant will venter life and goods upon likelihood of increase Men will labour hard in studying Physicke Law or other Arts by which they may reape knowledge and profit in those sciences Had therefore thy heart received this truth of God with as much faith as the Devils that thou thoughtest it true and then there were grounded in thee a desire of this fruit it were not possible but thou shouldest set thy selfe to this endeavour especially knowing the fruit is everlasting and glorious the meanes easie and certaine 2. Here many of the Saints are to be reproved whose longings make them so hastie in these fruits that they expect a full growth as soone as they are blossomd or knit that they should be ripe before they are growne But why doth the Lord so often and almost continually compare them to fruits but to teach us that they must haue time to grow up and ripen Now then as he would shew no little folly who as soone as his corne is put into the ground expects it should presently be fit to reape so men shew more passion then wisedome who are ready to repine that the graces of Gods Spirit are not growne and come to maturitie in them when indeed they haue had no time for this fulnesse of growth and are yet but newly enâ—red and grafted into Christ Hee that beleeveth will not make hastâ— This over-hastinesse in setting God his time for accomplishment of his promises is presumptuous and proceeds from unbeliefe and impatience Faith breeds patience we must not therefore limit the holy one of Israell but wait upon the Lord. We our selues will make our children attend upon our leasure especially in those gifts which are of any moment because our experience teacheth us when it is most fit for us to bestow and
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
me I will bring in life to thy soule Heare and thou shalt liue I will bring in all blessings blessed are they that heare mee but if thou sinnest against mee thou hatest thine owne soule and all that forsake mee loue death Let us seat our soules by these waters of life bee not foolish consider that the wisedome of God calleth thee as fast to this dutie as thine owne flesh from it shew now thy selfe to be a Christian in following Christ and his advice Search the Scriptures in them you thinke you haue eternall life if thou deniest not all the world and thine owne selfe to follow Christ thou art none of his If thou art therefore the servant of God as his servants cleaue to his word Psal. 119. 31. choose it as thine inheritance Psal. 119. 111. Remember for motiues to provoke thee to this duty 1. The practise of all wise men who if they may choose their dwelling will looke first to health and with it if it may bee profit and pleasure This affords thee all and hence is it that never any forsooke it who were once throughly seated by it 2. The infinite commodities which wee shall reape from thence and many inconveniences following upon the rejecting of it before mentioned And remember how steadie a comfort it will bee to thy soule as at all times so especially in the evill day when thou canst say with that holy Patient I haue not departed from the commandement of his lips haue esteemed the words of his mouth more then my appointed food And as the Prophet Remember and visite mee for thy words were found by mee and I did eate them and thy word was to mee the joy and rejoycing of my heart Proposition 3. 3. The Prophet affirmes that an ungodly man is not like a tree fruitfull in her season and ever flourishing The words haue beene sufficiently opened before we must remember that by fruit here is not onely meant the increase of grace in this life but of glory also in the life to come And indeed even these of grace differ from those of glory rather in measure then in kind the first being yet in growth and unâ—ipe the other perfect and mature surely the highest pitch of mans happinesse even in glory consists in his perfect conformity to the image of God by seeing him as he is some other complements are added but this is the substance and this estate of grace is but a contiâ—uall reforming and transforming more and more to this image by beholding him in that mirrour of his word So the seâ—se is The Prophet affirmes that the ungodly man never attaines either any true saving grace of Gods sanctifying Spirit in this life or that perfection of glory in the life to come but whatsoever hee seeâ—es to haue falls and perishes The proofe is here sufficiently cleered and may bee further confirmed concerning grace thus in duties to God they haue no feare of God but are full of Atheisme and contempt of God for righteousnesse see Psal. 10. 7. 8. 9. for glorie see Psal. 9. 17. how farre from flourishing and continuing in it read Psal. 37. 35. 36. Grounds are here as before partly that knowledge which he had gotten in the Sanctuarie partly loue desiring to turne men from death and destruction to life and salvation the first gaue him power to discerne the second will to speake this truth 1. It is altogether impossible that ungodly or wicked persons such as follow evill counsels stand in the way of sinners sit with scorners neglect the word and meditation in it should be â—ruitfull in grace those saving and sanctifying gifts of Gods Spirit This truth as it is evidently affirmed by the Prophet so hath it a cloud of witnesses to ratifie and confirme it Let favour bee shewed to the wicked he will not learne righteousnesse in the land of uprightnesse hee will deale unjustly and will not behold the majestie of the Lord. Can the AEthyopian change his skinne or the Leopard his spots then may you also doe good which are accustomed to evill They are dead in sinnes cannot perceiue cannot repent cannot beleeue Therefore the Lord compares them to such grounds as either betray resist or choake the seed Reasons further to assure this point are many and evident For 1. These graces doe not nâ—y cannot spring from nature but are planted by Gods Spirit and called his fruits Gal. 5. 22. Now not the Spirit of God but the Spirit of rebellion worketh in the disobedient that Prince of the ayre Ephe. 2. 2. And certainely as the sower first with the plough cuts up the weedes by the roote before he casteth in any good seed into the land so this great Husband man mortifies in us these earthly members before he creates the new man he therefore that continues still in his wickednesse cannot haue this fruit of the Spirit Secondly True saving grace as it is planted so is it nourished by the word of God It is a right hearing of the word and receiving it with obedience which makes us fruitfull Colos. 1. 5. 6. Faith comes by hearing The word sanctifies Ioh. 17. 17. and indeed is the very seed of those fruits Luke 8. 11. Now then as since the curse which the Lord layed on the earth we find by experience that our grounds without tillage and seed bring forth no other fruit but weedes and nettles briars thornes and thistles so even reason will teach us that since the curse hath devoured our Fathers we cannot without this spirituall tillage and seed of Gods word be fruitfull in this harvest for God hath appointed seed for every fruit and although he can yet will not worke without it where he giues it now we know that wicked persons haue no loue to this truth hate it reject it and will not yeelde their strength unto it Thirdly The heart of a wicked man so farre forth as it is wicked is incapeable of these fruits of holinâ—sse for whereas all these graces consist in subjection and conformitie to the law of God our flesh cannot bee subject to this Law Rom. 8.7 It is with our barren nature as with some hungry soiles they must be mended nay new moulded before they can be fruitfull that salt of the Sanctuarie must be cast into us as into the waters of Iericho before we can be healed Looke as that water received into the suspected wife if shee were defiled entered into her bowels and rotted her if innocent hurt her not but made her fruitfull Numb 5. 27. 28. so this water which we drinke in the house of God when wee receiue it into a polluted soule workes to our destruction but when we cleered by our high Priest and by him justified receiue it with a pure affection it fills us with the blessed fruit of all holinesse Fourthly Wheresoever is this spirituall life of holines it
washes and clenses it will not suffer any sinfull wickednesse to dwell peaceably in the heart much lesse beare rule or haue dominion there The Spirit lusteth against the flesh The strong man is cast out by the stronger and his goods spoiled They therefore who liue in rebellion under the dominion of sinne where wickednesse keepes quiet possession as it is in all ungodly persons cannot possibly haue any fruit of the Spirit For as where health and life by receit of some good Physicke begin to grow more strong there nature wrastling with the disease workes to cast out the sicke humour so when the death and resurrection of Christ are effectually ministred unto us this life of God being planted in us struggles against this death of sinne and will not cease till it haue expelled this hellish infection Lastly wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit and therefore wheresoever predominant keepeth out and driues away that by which it selfe is â—tterly destroyed Now in every wicked man sinne hath the upper hand whence they haue their denomination the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter But as when Ierobam had usurped the Kingdome over the tâ—n Tribes he would not suffer the sonnes of David or any of their favourers to stay in his jurisdiction and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter and for this cause cast out the Levites and worship of God least the people by such meanes might haue beene drawne from his obedience so where wickednâ—sse hath dominion it keeps out the Kingdome of Christ resists the word of the Kingdome and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus 2. It is altogether impossible that wicked persons such as despise God in his word and embrace the wayes and counsels of the ungodly should enter into the glory of God This the King of glory often avoâ—cheth Not they that say Lord but they that doe the will of the Father shall enter into the kingdome of heaven Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome There shall enter into it no uncleane thing c. see also 1 Cor. 6. 9. 10â— Ephe. 5.5 6. And our reason will manifestly confirme it especially helped by Gods Spirit For First God is of pure eyes and cannot behold wickednesse but is a consuming fire to such Looke as in God is unspeakable mercy and grace which hath opened a way by faith and repentance to this his kingdome through Iesus Christ so likewise is in him a most pure nature infinitely averse nay adverse to all sinfull uncleannesse a righteousnesse which cannot justifie the wicked and revenging justice persecâ—ting the disobedient sinner and eternally punishing unrepentant wickednesse Thus hee makes himselfe knowne to us Exod. 34.6.7 Nahum 1.3.2 Thes. 1.7 8. 9. Secondly The wicked follow such guides and goe on in such wayes as are altogether opposite to this kingdome of God they follow the world the flesh and the Devill carnall worldly and devillish men in the wayes of rebellion which lead to destruction thus they are here and every where described and when they are called to the narrow gate and the old and good way they desperately refuse to walke in it Now every one shall eate the fruit of his owne wayes see Rom. 3. 16. His owne iniquitie shall take the wicked and he shall be holden in the cords of his owne sinne 3. The glory of Gods kingdome which wee shall enjoy with him consists principally of righteousnesse holinesse and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate But these are infinitely and unreconcileably contrary to wickednesse and cannot possibly stand together Fourthly Whosoever enters into the Kingdome of God must passe through Christ who is the doore and the way neither is it possible to come to salvation by any other name or meanes But the wicked haue nothing in Christ no part or portion he prayes nor for the world but for the faithfull that they may bee where hee is and the glory which God hath given him hee giveth them nay they haue no faith by which onely they are entred into Christ seing faith purifieth the heart Lastly Holinesse is necessarily required to that glorious vision of God whereby consists our perfect happines not onely as a condition but as that nature which enableth us to see him The superiour and transcendent nature cannot bee perceived by the inferiour a beast may see the shape but not the reasonable nature of a man whereby hee farre surmounteth such creatures a bodily eye neither doth nor can perceiue spirituall substances not so much as the soule which dwels with it and in it and by which it seeth whatsoever it seeth Now holinesse is that nature of God in man 2 Pet. 1.4 which giues him power to behold God in his divine nature and it is confessed that wicked persons are altogether void of holinesse and that without holinesse no man shall see God 3. Learne here not onely that wicked persons abiding in the visible Church and making an hypocriticall profession shall by some notable fall discover themselues and be uncased that all the world may know what they are but the cause also why thus they fall off and goe away they are not planted by the rivers those running and living waters which continue with them They forsake the fountaine of flowing waters to digge themselues pits which will hold no water Whosoever hath saith our Saviour to him shall bee giuen nay hee shall haue abundance and whosoever hath not from him shall be taken even that which he seemeth to haue and therefore addes that caveat Take heed how you heare Thus Dâ—mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine which when hot weather comes is instantly exhausted and dried up so these men take in some of the word but not the fountaine it selfe the whole word Necessarily must offences come â— yea to this end that those whom God approues might bee knowne and others also might be layd open certaine it is that no hypocrite doth constantly delight in the whol word or meditate in it nor intirely giue up himselfe to it For either because it is new and fresh they rejoyce in it for a season Mat. 13 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the tâ—rrours of the Law they will then desire this water of life as when men are in a fit of an Ague but after the fit is off nothing regard it Thus was it with Pharaoh so with Zedikiah Ier. 37. 17. And that little which they
whatsoever hee will in heaven and earth 4. His infallible truth that cannot lie or deceiue Heaven and earth shall passe but not one word that hee hath spoken Proposition 5. In the second part of this verse the Prophet sets downe the cursed estate of the wicked by a plaine but excellent comparison of chaffe driven with the winde where the proposition is evident namely The Spirit and the Prophet by the Spirit affirmeth the wicked to bee as chaffe driven with the winde For opening the words consider what is this chaffe and what is the resemblance betweene the chaffe and the wicked and also what answers in this comparison to the winde 1. This word chaffe doth not signifie the huske covering the graine of which though there is not much yet is some use but that dust which by beating of the corne rises from the chaffe those aâ—omes as we may call them or motes of the chaffe which are altogether unprofitable and which we fan out and cast away 2. But what is the resemblance betweene them Not to be curious 1. The chaffe groweth up in the same field and is brought home into the same barne with the wheat so wicked hypocrites are in the same visible Church and are mingled in the Congregation of the Saints 2. The chaffe and wheat are both beaten with the same flaile and the wheat purged by it but the chaffe turned into dust and filth so the wicked and saithfull are partakers of the same gracious word and rods and the Saints are indeed refined and clensed by it the wicked grow worse and worse 3. This chaffe-dust is profitable no way noysome many wayes it hurts our eyes spreads our garments with filth thus there is no good to be reaped from wicked persons but much hurt they will hinder us in our light they will draw us to defile our garments 4. Every Husbandman will separate in his time the chaffe from the wheat so will Christ make a separation betweene the Goats and the sheepe 5. Lastly in that separation the chaffe is destroyed and consumed so in that day of the Lord the wicked shall bee burned with unquenchable fire 3. The winde in this similitude is compared to the judgements of God either in this or in the other life in this afflictions and troubles without and within in the other their finall condemnation So that the sense is Howsoever wicked men are in the Church partakers of the same ordinances of God yet receiue they no profit by them but become altogether unprofitable noysome therefore God will in his time separate them cast them into utter perdition of body and soule Proofe See Psal. 35. 5. Esay 17. 13. Ier. 15.7 Mat. 13. 12. Grounds are 1. In God Hee seeth not as man seeth but beholdes the heart and thâ—refore that which is highly esteemed by man is despised by God 2. In the Prophet his knowledge gotten in the Sanctuarie which we haue so often mentioned 1. Heere wee learne that a wicked man or woman is profitable for nothing but many wayes noysome to all and in all respects To that end here compared by the Spirit to chaffe or dust of chaffe so in that whole chapter Ezekiel resembled to the wood of an unfruitfull vine which cannot so much as make a pin to hang up any vessel and by our Saviour to a tree that bringing no fruit cumbers the ground They are altogether unprofitable Rom. 3 12. In respect of God they bring to him nothing but dishonour Ezek. 36. 20. Rom. 2. 24. In respect of any country they are the very banes of common wealths not onely by infecting whole countries with corrupt manners as scabby sheepe but plucking the wrath of God upon it Ier. 5.7.9 Thus wicked Princes and namely Ieroboam brought infinite plagues upon that people One Achan can trouble all Israel pernicious are they to the families in which they liue as was that Achan and infinite others nay to their owne both soules and bodies Pro. 11. 5. 6. The very earth as it was at first so since is often cursed for them Esa. 24 5.6 Psal. 107.34 The very earth is defiled by thâ—m iâ— sicke of them till it hath spned them out Levit. 18. 25â— 27. 28. It is also apparent in reason For 1. Who caâ— thinke it possible that he should be good to any other who is altogether evil in himself for himself or shoulâ— bring any profit to any who is wholy unprofitable 2. The curse and vengeance of God cannot but continually follow him and wait upon him that as a blessing comes in with a righteous Ioseph so with wicked Ahab and his societie a curse may come to a good Iehosaphat 3. As their companie is very infectious so our nature very catching Sin and wickednesse is that which most aviles and debases a man in the eye of God neither indeed is there any thing which iustly breedes and bringes contempt upon a man but sin neither any man or creature so base and contemptible as a sinfull and wicked creature Looke as brasse or copper mingled with gold tinne or leade with silver makes it base so that it is reiected and will not goe currant so doth the wickednesse of a man or nation see Ier. 6.28 29. 30. Ezek. 22. 18. Psal. 119. 119. They are reprobate silver brasse tinne drosse Nay even holy men how much more the most holy God can account wicked men vile and despise them in that respect Psal. 15.4 Hence are they called Bastards Heb. 12. 8. and continually compared to the most abject and loathsome creatures To dogs and swine 2. Pet. 2.22 to Serpents Psal. 58.4 their heart to a raging sea foaming out mire Esa. 57. 20 their throat is an open sepulchre belching out stinke and rottennesse Psal. 5. 9. Nay indeede to very dung Mal. 2. 3. and meere corruption Psal. 5. 9. Evident reason will further coÌ„fesse and confirme this truth For basenesse is nothing else but a degeneration or fall from that excellencie which is natiue to any creature Thus coynes are said to be embased or men when they are cast downe from any dignitie or honour which formerly they enioyed Now wicked men are wholy degenerate from that exellencie of their creation being borne Sonnes of God and deiected themselves under not onely other creatures but the basest of creatures Satan and worse then any creature Sinne it selfe being once the rulers over all the creatures and now become vassals to their owne filthy and noysome lusts In which regarde it is manifest that every creature the wicked Spirits onely excepted is far more noble then a wicked man Certainely in the â—oad and Serpent there remaines yet that sense and life in which they were created But man is altogether dead and rotten in respect of that life of grace in which he was made having lost not onely the noble sense of spirituall seeing but that necessary sense also of feeling altogether
alone Church and Spouse of Christ True it is that as the body of that Antichristian Synagogue is covered with sheepes clothing so the head hath put on the front of the Lambe Rev. 13.11 but indeed the body when it is stript easily discovers it selfe to be the beast and the head when it speakes in the doctrine proclaimes the Dragon You shall know these false Prophets which come in sheepes clothing by their fruits that is by their teaching which is the proper fruit of a Teacher They teach perverse things saith the Apostle Acts 20. 30â— to draw Disciples not after Christ but after themselues How by their traditions and vaine inventions they haue made the word of God of no effect may appeare by these few points of their religion But first let us remember that Pietie consisteth either in inward or outward duties to God the one being as the soule the other as the body of religion Of the first those are principall knowledge loue feare of God faith in him and his word Of the second Prayer hearing the word administration of the holy mysteries and right observation of the Sabboth Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship may very briefly appeare to them who will duely consider it For knowledge they deliver that hellish proposition Ignorance is the mother of devotion to which their other doctrines and practise are squared labouring to hold the mindes of their people in grosse darkenesse and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures but affirming that he is a friend to heretikes who maintaines an ordinary reading of Scripture nay that it is pernicious and impious For loue they haue utterly broken the bond of spirituall marriage First by that Saint-adoration deifying holy men and allowing them Altars prayers c. Secondly also by their digressing and wilfull departing from the word and Ordinances of Christ which is a manifest breach of loue Ioh. 14. 24. For the feare of God the very bond of our Covenant Ier. 32. 40. first they haue made it in vaine by the traditions of men Esay 29. 13. Secondly in place of that filiall feare knitting our soules to him in reverend loue they plant an hellish feare of God in the hearts of their people to be afraid to approach unto him by prayer as being a great King and a rigide observer of all that is amisse For faith they haue wholy unsinued it not onely in teaching faith and prayer of faith to creatures as a right object of both but delivering no other faith then that which is common to many reprobates and Devils For that second kinde their invocation of Saints asking of them whatsover a creature should aske of God the neglect and contempt of the word setting up against it the false light of their traditions perverting the Sacraments despising the Sabboth a sinne so notorious among them and maintained make evident what religion they professe and whence they had it But especially obserue their rejecting of Christ in all his oâ—fices as King as Priest and Prophet allowing him indeed the names but detâ—acting in effect the power and exercise of these dignitiâ—s from him For first whereas the Lord God hath given us onely Christ to be his King over us the head Monarch of his Church Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. and absolutely interdicted all â—itles and exercise of Lordly authoritie to his very Apostles they doe not onely ascribe full power to the Pope over the universall Church on earth nay under the earth also namely that which they dreame to be in a purgatorie yea even of that which is in heaven for they take upon them to commaund Angels but also call him openly and justifie those titles the head the Monarch and Spouse of the whole Church Nay saith Bellarmine Hee is the supreame head to giue outward influence of doctrine faith and Sacraments Secondly for the Priesthood of Christ they abase that perfect sacrifice and whereas the Scripture so highly prefers it before the Leviticall they as low depresse it by the same argumentâ— namely the frequent and indeed infinite repeatings of it and to supply it they adde their owne satisfactions and merits whereby they remoue temporall punishments and haue invented a new sacrifice of Christ unbloodie and a new priesthood of Masmongers Thirdly whereas Christ is our onely Prophet or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine they haue so tied the eare of the Church to the tongue of the Pope that they do not only ascribe unto him an uâ—erring power in teaching but most brasenly affirme that if the Pope should erre in commanding vices or forbidding vertues the Church were bound to beleeue that vice were good and vertue naught So is their practice for whereas God pronounceth surfeting and druâ—kennesse to be sinnes excluding from life they affirme that eating of flesh in Lent though in all sobrietie is a greater sinne then it the breach of the Popes more heinous rebellionâ— then the breach of Gods commandement Thus to burne in lust is a filthy and hatefull sinne in the sight of God they teach that marriage in a votarie is greater so that when God commaunds they which cannot containe let them â—arrie this command of God in their votaries they call and maintaine a sinne a very great sinne so to liue in burnings in a votaâ—ie which is a foule sinne in Gods account is not onely with them an holy estate but full of merit and superâ—rogation Thus their doctrines the fâ—uit of false Teachers discover them so that those blind ones from whom the God of this world hath concealed the â—ight of the Gospell excepted every one sees through their grosse hypocrisie Certaine is it that all those doctrines wherein they differ from us haue neither suâ—ficient ground from the scriptures but are devises and traditions of men nor haue any aime to the glory of God but wholy tend to the advancing of the Pope and enriching his Treasurie and Clergie Heere that blockishnes of people some hellishly ignorant some obstinately wilfull is to bee rebuked who though they liue in open and confessed sinnes and rebelliously maintaine themselues in that course neyther reforming nor purposing to reforme themselues nay hating and scorning the name of reformation so desperately impure that they laugh out the name of puritie yet still suppose themselues members of Christ and such as shall stand in the Congregation of the iust There are many who imagine themselues free from those grosse and apparent sinnes of the time or at least from that measure which they see or suppose to see in others and consider themselues in the fâ—attering glasse of their owne partiall opinions as being no common drunkards swearers whoremasters theeues oppressours nay keeping their Church well living honestly among their neighbours and by them esteemed
offered and hast now long continued in thy folly even despising in thy carnall conceit the wisedome of God in his word yet if thou now returnest leanest not still to thine owne wit but yeeldest vp thy selfe to the yoke of Christ thou art heere already and shalt be must more heereafter happy and blessed To witnes this truth beside many other the whole 15. chap. of S. Lukes Gospell may be fitly cited where in those parables especially that of the Prodigal spending rioting never returning till by extreme miserie he was scourged home yet then graciously receiued entertained with a feast and clothed with the best robe our Saviour aâ—firms much ioy to be in heaven for one sinner that converteth Even scorners are called to repentance and grace offered and the Prophet invites and cals to such Be no more mockers least your bonds increase And it is more then probable that some of those who mocked the Apostles as if they had beene overtaken with wine were not onely called by the word but throughly recalled and pricked in their hearts baptised and saved The grounds and reasons of this as the former proposition may be 1. In God his infinite and unutterable mercie taking no delight in the death of the sinner but calling to returne and ready to receiue Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will haue mercy upon him and to our God for he will abundantly pardon 2. In David who had both by the word and no question by experience seene this worke of Gods mercie in many notorious sinners Gather hence these instructions 1. There are divers degrees of sinnes and sinners many steppes and staires in the descent of death some lower then other and neerer to the gates of hell Some transgresse of ignorance some of knowledge sinnes of knowledge are some of infirmitie not without strugling some of presumption nay even these of presumption some of them not committed without feare or remorse with purpose of ameÌ„dment some with an high hand as in defiance of God and open contempt of his justice There are many respects which aggravate sinnes and make them either more or lesse odious The sinne of an eminent person more scandalous and hainous and therfore not onely punishments but which is not to be read with neglect sacrifices of greater price set out for them Sinnes of ignorance in a Priest were propitiated with a yong Bullocke the same sinne in a Ruler reconciled with a male goat in other with a female A Priests daughter if shee play the whore must be burnt with fire So the excellencie of the person offended aggravates the offence reviling the Prince more then railing at a subject blaspheming God worse then slandering man Many circumstances there are w ch lessen a trespasse or increase it whence our Saviour more deeply censures the Iewes then Pilate they Gods people he an heathen they from outrage and furious malice with threats and tumult driue him against his judgment to corrupt judgement and abuse the Ordinance of God even his justice but he desirous to content the people fearefull to incurre Caesars displeasure labouring to saue the innocent was at length overcome by their importunitie and clamours therefore had they the greater sin Verily the justice of God proportioning a greater measure of damnation to some then others necessarily argues the sinnes of men to be of divers size and measure The sinne of Bethsaida Capernaum Chorazin more intollerable then those of Tyre Sidon Sodome or Gomorra Sinnes and sinners may well be resembled to diseases and diseased bodies Every disease as it more distempers the body and disturbs that just proportion and mixture of humours convenient and agreeable to nature so is it more grievous some so strong that they catch and infect the bodies infected sonoysome that they spread their poyson and even dartâ—out venome to wound others with whom they converse Thus every sinfull disease of the soule as it is more contrary to that spirituall crasis or temper of life in which God created it is more foule dangerous and even infectious Hence we reade that many Lands haue beene polluted and tainted with some notoâ—iously sinfull people and even sicke of them till it had spued them out So was it with the Canaanites Nay even the Israelites also after they were entred into the Land defiled it with idols and false worship and were therefore cast out see Ier. 16. 13. 18. And surely as any sin is more heinous foule and abominable so is it more strong to infect witnes that monster of idolatrie which how soon it poysoned the whole world and how easily yet it shâ—ds its venome into the hearts of men the old heathenish Iewish and now Popish Idolaters suâ—â—iciently testifie no lesse contagious is swearing drunkennesse cursing and such other what reasonable man can deny these sinnes to be as catching as pox plague or any like disease of the body No sooner entrâ—d that image worship into the earth but it shed it selfe into the whole body of the world and hardly one member even Abraham escaped and even he not untainted In the time of Ieremie the land mourned for oathes in our time it is to be wondred that the land sinkes not to hell under the burden of this sinne there is hardly one of an hundred that makes conscience of all oathes they haue pettie oathes as they account them and coyne strange Gods to sweare by the Masse Ladikin or Lakin and much like grosse profanenesse they continually use without feare or wit yet is cursing as ordinary as swearing and dâ—unkâ—nnesse comes not behind any of them how genâ—rall it is and how it hath and doth infect witnesse the ruine of many families the pining and leane cheekes of many wiues and children and the loathsome stinke of it in every corner One degree of sinne is but a step to another leading or rather driving to further iniquity look as it is with these positions of the body when we haue long walked wee desire to make some stand when we haue stood a while we will set downe and compose our selues to more rest so is it with the soule in these sinfull dispositions when it hath walked in the counsels of ungodly men it will stand with sinners in their obstinaâ—e disobedience and when it hath stood in those rebellious wayes it will sit down with mockers rest it selfe in the chaire of scorning Certainely as that pure aâ—d glorious Spirit when he enters into the heart of man and â—nlivens him with his gracious presence leads him through every good path stirres up directs and strengthens him to walke in the counsell of God to stand in the old and good way and leaues him not till he hath seated him in fulnesse of grace and glory so when those spirituall wickednesses in high places Satan with his legions enters and possesses the heart of