in the will affections the same will which hâ—retofore refused to hearken anâ— pull'd away the shoulder now chuses and rests in that object of faith which before it rejected Mary hath chosen the best part The affections are from earthly changed into heavenly honouring and fervently loving what they despised heretofore and hated They who are fleshly savour the things of the flesh but the spirituall man savours the things of the spirit They who are risen with Christ take off their affections from the world and set them upon Christ. The last transformation is in the outward man both in words workes see Ephe. 4. 22 23 24 25 28. the like read Colos 3. 8 9 10 12 14. Man therefore by consenting to the Devill and revolting from God lost that divine image which was printed in him but received a new Character of Satan being wholy conformed to that Prince of darkenesse But God in much mercy having compassion on men and chusing them to his glory hath set out his word as a fire and hammer to melt and fashion them againe to that image which they left and so restore them unto their former puritie and estate Thus his word is his voyce crying oâ—t unto us Stand in the wayes and behold and aske for the old way which is the good way and walke therein and you shall find rest for your soules againe he puts forth his power with his voyce whence the word is called his power to salvation so that as in the creation he spoke the word and it was done his voyce being actiue and doing what is commaunded so in this new creation when he speakes the word let there be light let there be fruit instantly light and fruit insues when therefore men hearkning unto this powerfull word working salvation are renewed in their mind and walke in newnesse of life they find no little rest and peace to their soules for the present and are in the way to that eternall and glorious rest in which consists the supreame perfection and happinesse of man Wilfull continuance and stubborne perseverance in a sinfull course after warning and admonition from God in his word is a state much further from blessednesse then grosse ignorance He is lesse worthy of favour who knows his Maisters will and doth it not then he that neither doth nor knowes it rebellion is no better then witchcraft Those words Acts 17. 30. that time of ignorance God regarded not though they cannot be wrested to any connivence of God as if he winked and would not see those foule sinnes of the Heathen yet cannot but import more danger to such as continue in this ignorance when God hath suâ—ficiently revealed himselfe his will Lesse excuse haue they and much deeper condemnation who when light appeared loved darkenesse more then light then such who ever sate in darkenes and the shadow of death The long-suffering of God manifests it self abundantly in bearing forbearing granting longer time summoning by his workes and warning them by his judgements afflictions but especially by his word calling out to them and shewing their danger He speakes once or twice hee whets his sword before he strikes bends his bow and makes it ready before he shootes out those swift arrowes he cuts not off till there is no hope of healing he spares till there is no remedy But the more gracious he hath been in giving warnings the lesse favourable is he in his judgments you only haue I knowne of all the people of the earth therefore will I visite you for your iniquities This certainely is the reason why the Israelites before the comming of Christ were often more sharpely visited with the rod then any other Nation their neighbours after the comming of Christ haue been made the publike spectacle of all the world for misery because in the time of the Prophets the Lord affoorded them many glorious beames of spirituall light more then to all other people and afterwards gaue in unto them that great Light of the world to walke openly before them As their light therefore was more so was their rebellion as their rebellion so their punishment An old diseased body which hath worne out all medicines growes still worse is farthest from recoverie and health When that gâ—eat Husbandman expostulates with his Vineyard what could haue been more done unto my vineyard which I haue not done to it and yet complaines it brought forth wild grapes it was far from a blessing when the more we are smitten the more we fall away so that from the head to the foote there is nothing but swellings and sores full of corruption we are far from health When we turne the backe not the face to God let us know it had beene better for us not to haue known the way of righteousnesse then after we haue knowne it to turne from the holy Commandement Here is fit occasion and the times require it to confute and reproue our obstinate Papists who in name only are Catholikes who having been convinced or at least vexed with the light of the Gospell haue some hated resisted and blasphemed some winked and shut their windowes against itâ— that it might not enter stubbornly resolving to cleaue vnto that man of sinne and stand fast in his accursed and palpable errours Is not that child of perdition revâ—aled Hath not the finger of God in his word painted and pointed him out that hee who even shuts his eyes cannot but grope and feele him Haue not his stoutest Champions been driven by dint of that two-edged sword into shamelesse corners and beene forced in his defence to steele their fore-heads and without blushing to dâ—ny things as generally knowne confessed and openly in view as the Sunne in his brightnesse As namely that the ancient head-ship or government of Rome by Emperours stands yet firme that the Emperour of Germanie is the Emperour Commaunder or Head of Rome who yet hath lesse to doe there then the Popes skullian Are they not compelled to deny that other Kings haue shared out the Empire among them and so are bound to maintaine that this Territorie subject to their Emperour which is hardly equall to a Dukedome must bee divided into tenne Kingdomes Yea that the Kingdome of Antichrist shall bee not a mystery of iniquitie but an heathen persecution Are they not compelled to grant and maintaine impossibilities that the Devill shall beget Antichrist of a woman this woeman must be of the tribe of Dan that in three yeares and an halfe Antichrist shall conquer and subdue more Countries then it is possible for any man in that space to travell and run thâ—ough Fitly doth the Spirit compare the Grecian Monarchie to a Leopard the swiftest of foure footed creatures and yet winged nay beyond any fowle with foure wings for more speed because in so short a time as ten yeares that most
sweetnes of present gaine for future promises a certainetie for an vncertaintie oâ— a bird in the hand is worth two in the bush With the drunkard he will plead wilt thou change thy merrie companie for such a sowre and joylesse life with the beginning Christian seest thou not all men generally goe another way seest thou not how many reproches what spight what contempt will meete thee in the face If thou takest that way never looke for good houre after all thy former credit and reputation is lost How many silly soules hath he strooke with these affrightings and drawen them head-long from their profession But if we laugh at those that are scared with a vizard how ridiculous to be amazed with such emptie shewes of evill Awake and open thine eyes and see the vanitie of these scar-crowes Thou loosest the pleasures of sinne true and is it not a pittifull thing for a swine to loose his tumbling in the mire Thou loosest thy sinfull profits and is this so woefull a matter to loose a milstone off thy necke when thou art now in a deep water Thou loosest thy credit friends no doubt a shrewd losse to misse his good word who is himself stark naught to lose a coÌ„panion who will bring us to the gallowes summe up thy losse thou shalt finde this is the totall thou loosest death and hell but what dost thou get nothing by this losse thou changest fading and stinking pleasures for the pleasuâ—es at Gods right hand thou changest earthly riches for heavenly reputation among men for the praise of God In a word thou changest vanitie and vexation of spiâ—it for sound and everlasting happinesse and even dung for Christ hee that winnes the whole world and looseth his owne soule makes but a fooles baâ—gaine and as Deborah sings Iudg. 5. 19. get no gaine of money If you tell a true Christian that he hath a great losse in forsaking Father Mother c. he will but pitty thy ignorance when he hath already in possession an hundred fold gaine beside the certaintie of an inheritance infinitely beyond his owne thought excellent Here may divers Christians take good occasion to chide and shame themselues in their own hearts when they looke upon their sloathfulnesse in the harvest of Christ Haue we felt the sweetnesse of Christ his yoke Haue we shaken off those not more heavy then loathsome chaines of Satan doe wee feele the ease of this heavenly libertie why then doe we not call on others and invite them Tast and see how gracious the Lord is When Christ hath taken us by the hand why doe wee not catch hold on others such especially as are neere us when hee draweth us why dâ—aw not wee those that are linked with us in kindâ—ed friendship acquaintance and pull them after Though the labourers reape and binde the sheaues yet even children gleane and gather some handfuls to carry home The Minister is the workman hiâ—â—d by God to gather in his harvest but the very weakest may by his helpe who delights to glorifie his power in infirmitie and ought in private to helpe forward and picke up some â—ooâ—e and straggling soules as God giues them opportunâ—tiâ—â— is he a faithfull servant to the Lord of the harvest who seeing a poore soule separated from the sheaues the Church of God lying as a prey to that Fowle of the ayre will not stretch forth his hand to take it up and bring it home Hath he any charitie who suffers a weake soule bound many yeares in the prison of Satan and pressed under the burden of sin to lie still kept downe with that hellish waight and puts not to his hand to raise it should'st thou see thine enemies oxe straying wouldst thou not driue him home Sawest thou thine enemies Asse fallen under his load would'st thou not heâ—pe him up if thou hast loue to man thou wilt if obedience to God thou must lend him thy helpe And what shall the beast of thine enemie be more precious in thine eye then the soule of thy brother Oh canst thou thinke thy best endevours too much for that for which thy Master the Wisedome of God thought not his best bloud too good Where is thy loue What I pray thee what can be the reason why thou a parent shouâ—d'st beat thy braines toile thy weary and wâ—ake body to inrich thy children traine them up in some serviceable qualities prefer them to great bountifull persons and yet bee altogether carelesse oâ— very cold to stocke them in grace to bring them up in instruction of the Lord fit and commend them to his service who is not onely ready to accept them but to giue them not a corruptible living but eternall life not a poore farme but a rich inheritance to instate them with himselfe in a Kingdome of glory What is the cause that being a Husband who from deare loue to thy wife canst purhase her a joynter whereby shee may liue comfortably when thou art dead canst not draw on thy yoke-fellow to this partnership with Christ Why is it that out of loue to thy brethren allies friends and acquaintance in the flesh thou canst cheerefully shew them all civill curtesies ride runne sue and worke out some good for them mourne with them in their sorrow rejoyce with them in their prosperitie and yet thou on earth worse then Dives in hell wilt never labour to prevent that they come not to that place of eternall torment The truth is the cause of this spirituall carelesnesse is want of spiritual loue and grace Christian loue expresses it selfe in Christian duties as naturall loue in civill offices had'st thou so much as one graine of heavenly loue rooted in thy heart it would spring bud and yeelde this true fruit of doing some good It is a propertie of goodnesse to bee communicatiue of it selfe which effect is as naturall to it as to fire to warme therefore God being infinite Goodnes and working infinitely communicates himselfe even personally to his creature namely to the humanitie of Christ and hath by him united all the Elect to himselfe to bee one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth in his owne likenesse they being partakers of his divine naâ—ure cannot but communicate it with others so farre as they are able to work and diffuse it abroad to those with whom they converse as we heard before There is no signe then of grace in that heart which doth not pitty succour as it is able the soules of their brethren which are intangled in the snare of Satan Those are here deepely censured who stop their cares against the warning of God Come out from among them and separate your selues saith the Lord as first those wilfully blind soules who having devoted themselues to that whore of Rome will not open their eyes to see her filthy nakednesse so plainely discovered by God in
another or when a sience is cut off from one stocke and grafted into another Thus in the Scripture we shall find that men are taken out of the world and removed to the house of God and especially we shall often read the similitude of grafting applied to the Saints because growing naturally in the first Adam we are cut off from that wild stocke and are implanted into the second â—dam Christ Iesus 3. Lastly waters may be here taken for the word of God the water of the Sanctuary such as is drunke downe into the soule by the eare So againe Apollos is said to water 1. Cor. 3. 6. Againe water may here signifie the Spirit not as there is in water a power to wash and clense as sometimes it is taken but as moisture is an especially principall of life the word and Spirit being to a Christian for eternall life as moisture to a plant or palme So the sense of the point is Whosoever forsaketh the way of wickednesse and constantly delights in the word and meditates in it is like to a palme which a man transplanteth into a fertile soile hee shall bee nourished with those pure rivers of the Sanctuary hee shall be watered by the Spirit of grace Proofe Ier. 17â— 7. 8. and Rom. 11. 23. As for grounds we shall not need to insist on any Sufficient is it to name those which the Spirit himselfe hath mentioned the bountie and goodnesse of God Rom. 11.22 Apply this 1. for Instruction 1. As a tree transplanted or a sience grafted into a new stocke is altogether altered in the qualitie so whosoever is ordained to a blessed estate must bee and in due time is wholy changed and entred into a new condition much differing nay indeed quite contrary to the former This alteration is expressed in Scripture many wayes sometime we are commanded in plaine words to be changed or metamorphosed as Rom. 12. 2 even moulded or stamped and so to be fashionâ—d after the image of the Lord 2 Cor. 3. 18. So likewise that word which is used most commonly for repentance as Mark 1. 15. signifies a change of the mind that as repentance is the first evidence of our happinesse so it consisteth of a through alteration both of the inward and outward man Thus also by metaphors and many full similitudes it is frequently described by the Spirit The former estate of man is called darkenesse the new light so that as palpable as the change is from night to day and as contrary as darkenes is to light so is it here Now this darkenesse intends 1. A grosse ignorance of God and of his will which is the cause of all miserie For as to know God is the onely happinesse and nothing else worth the rejoycing it is eternall life so ignorance of God must of necessitie be miserie and death eternall Thus the Apostle describes this difference plainly The naturall man doth not cannot discerne the things of God as being spiritually discerned the spirituall man discerneth all things 2. Darkenesse is taken in the word for that sinfull filthinesse which abhorres the light and for all manner of hatefull and abominable iniquitie see Ioh. 3. 19. called therefore the workes of night and of darkenesse So againe the Spirit resembles this estate to a new man and a new creature Ephe. 4. 22. 23. 24. Colos. 3. 10. 2 Cor. 5. 17. Gal. 6. 15. Foâ— as when some excellent Artificer hath framed a statue of gold and silver and employing all his cunning hath made it goodly and beautifull to the eye if by any mishap if fall is broken and defaced he causeth it againe to passe through the fire and casting it into the former mould brings it out perfect and as or more faire then ever So when the Lord saw us whom he had formed after his owne image by our fall bruiâ—ed broken and altogether deformed he melts us againe and renews his glorious likenesse upon us so that now wee are not the same men or creatures which we were before But as that frame of the workeman when it is broken is the same for substance but in shape contrary so here the bodies and soules are the same in their essence but altogether contrary in qualitie So likewise this difference is resembled to life and death Colos. 2. 13. Ephe. 2. 1. 5. Now therefore as the same body when it is dead hath no sâ—nsâ— in it or motion belonging to life but rots stinks and is most loathsome so that men not onely stop their noses but shut their eyes and even tremble to behold it but being aliue was moveable sensible amiable and excâ—eding beautifull even to ravish the eye so that state of sinne that body of death from which we are changed if we could throughly looke into it is more foule and loathsome then any corporall pollution but that life of Christ more louely and ravishing then wee in this glimmering light can possibly conceiue and imagine But to passe by very many similitudes none is more frequent then this of grafting And as grafting is double either by implanting a base sience into a noble and generous stocke or letting a good and pleasant sience into a base and sower stocke so in this spirituall planting we shall find sometime the stocke to be Christ the true vine and naturall Olive sometime our cursed nature is compared to the body of tree and the word of God resembled to the graft as Iam. 1. 21. so then as a wild oliue grafted into a true is partaker of the sap and fruit of the good Oliue and is utterly changed and becomes of another nature and tast so when we are grafted into Christ wee receiue all spirituall influence from him whereby ws are fruitfull for without him we can doâ— nothing Iohn 15. 5. Likewise as when a good graft is let into a wild crab-stocke the sience so alters and sweetens that sower and harsh juice of the stocke that the fruit becomes altogether contrary to the former and is very pleasant so when the word is grafted into us it so changes our affections and all the inward man that we bring forrh cleane contrary to our corrupt natureâ— the pleasant fruit of righteousnesse There must bee therefore and certainely is a change in man before he can attaine any happinesse What it is may be gathered by that which hath beene spoken and specially from this comparison for when we transplant any tree wee doe it to this end that wee may enjoy better fruit of it as disliking that which is naturall to it To open it yet morefully the former similitudes excellently set it out unto our eyes As first that metaphor of light that by nature wee are even naturalls or mad men in respect of spirituall understanding hauing the eye of supernaturall reason in the knowledge of God quite put out and in the stead of that lightsome eye representing spiritualll things an hellish darke and
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
the Spirit Here may you view him tugging with that roring Lion who seeks whom he may devour and reskuing out of his mouth that almost lost sheep there againe compast about with mighty bulls of Basan gaping on him with their mouths bayted with dogs even the assembly of the wicked and crying lowd for helpe that his soule may be delivered from the sword and the power of the dog Oft-times you may heare him like the Larke singing and mounting in his song his heart well tuned and his tongue coâ—sorting with it both full to the brinks and overflowing with praise and thanksgiving yet often mourning like a dove and chattering like a swallow his spirit drunke up and sinking in the deepe waters sticking fast in the mire where no stay is sometime faith even soring so high that it is sing'd with presumption sometime plunged in the deep labouring for life altogether benumbd and almost frozen in despaire In a word the Booke of Psalmes is a field where we may be most skilfully trained in all our Christian warfare where this great Commander famous for earthly but far more renowned for heavenly victories will breed us up in skill and courage by his owne example where of the one side wee shall learne to know all our spirituall enemies their colours weapons stratagems their manner of charging of the other side our Captain succours armours offensive and defensive our discipline conflict victory and triumph and all these not onely by relation but action in our fellow-souldier and an old experienced Commander This was the cause why having in the flock over which the great Shepheard hath set me for some yeers layed a foundation in the more contemplative and doctrinall parts of scripture I after desired to build on this ground and lead them on to the practicall here to learne of this holy Psalmiâ—t how to doe that which they have there learnt must be done In this little brooke this net hath not wholy beene in vaine which hath perswaded me to let it downe into the sea I haue not fished for vaine glory or applause of men nor used such trammels as may enclose any such game He that hath spent most labour this way hath tooke nothing but that prouerb He hath fished fair and caught a frog But if Christ may receiue any glory from hence or any of his members proâ—ite this is all my Ambition for which I will earnestly sue to him who delights to gloriâ—ie his power in humane weaknes and teacheth the onely wisdome by this reputed foolishnes To his grace in the Lord Iesus Christâ— I heartily commend thee true Christian Reader earnestly praying thou mayst grow in knowledge and more in practise of what thou knowest Thy fellow-servant Phinees Fletcher The Analysis 〈◊〉 the P 〈…〉 er 1. the Author Principall The holy Ghost Subordinate The Kingly Prophet David 2. The matter here obserue 1. the Scope Generall of all Scripture to to be a lampe unto our feete c. Speciall to discover 1. the blessednes of man 2. the miserie of man 2. The method where our Guide pointeth out 1. The right end desired of all 1. more confusedly and farre off in the summe Blessed c. 2. more distinctly aad neere hand 1. by similitude A tree 1. planted ver 1. 2. watered ver 1. 3. fruitfull ver 1. 4. flourishing ver 1. 2. by a part of it namely Prosperitie ver 3. And with the end the way to it 1. The left hand to be declined 1. ungodly counsel ver 1. 2. way of sinners ver 1. 3. seat of scorners ver 1. 2. The right hand to bee followed 1. delighting in the word amplified by the time day night v. 2 2. meditating in the word amplified by the time day night v. 2 2. The contrary end detested of all described 1. Negatiuely not so that is 1. not blessed but cursed ver 4. 2. not planted but wilde ver 4. 3. not watered but parched ver 4. 4. not fruitfull but barren ver 4. 5. not flourishing but fading ver 4. 6. not prospering but confounded ver 4. 2. Affirmatiuely 1. By a similitude As chaffe blowne away vers 4. 2. Simply 1. to be condemned ver 5. 2. to be separated ver 5. 3. The reason of both Gods providence over-looking both vers 6. over-ruling both vers 6. A Treatise or Commentarie vpon the first Psalme Psalme I. 1 Blessed is the man that walketh not in the Counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 And he shall be like a tree planted by the rivers of water that bringeth forth his fruite in his season his leafe also shall not wither and whatsoever he doth shall prosper 4 The vngodly are not so but are like the chaffe which the winde driveth away 5 Therefore the vngodly shall not stand in judgement nor sinners in the Congregation of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish BLessednesse is that greatest good of man which all desire and seeke for it selfe and all other things for it that Haven of rest to which man driues with all his sailes and oares and there vnfraughts all his thoughts and actions sits downe and so acquieteth his soule Where it is situate and how to shape our course to attaine it no Card or Compasse but onely Gods Word can direct vs. They which saile thither without this Needle doe but obserue them after with their guide they haue compassed Sea and Land finish their voyage in the dead Sea Most men and almost all that travaile this way are wasted by such Pilots that it is no maruaile to see them so widely or wildely to erre and wander The Covetous man sets Mammon at the sterne and makes no doubt but to arriue safely there with such a guide The Ambitious chuseth Lucifer and fully perswades himselfe to attaine it by his direction The Voluptuous takes along Beliall with him that dissolute and vnthriftie companion and feares not while he holds the rudder to touch at this Land of Happinesse The very best and wisest not onely of the Heathen but worldly Professours resting themselues vpon Morality and Forme haue seemed to themselues and others a long time to make a good voyage but all at length split at one rocke and meete in the gulfe of destruction Some few embarking themselues in that sure but despised Vessell of Gods word and vtterly reiecting all other Pilots giving vp themselues vnto the direction of the blessed Spirit haue not indeed without many stormes yet safely landed their soules in that blessed Haven and possessed the inheritance of rest and promise Hence it is that the Wisedome of God whose delights are with the children of men seeing such multitudes scattered and wandring as sheepe without a shepheard hath compassion on
our judgement partly to our will and affections we might be reformed let vs see what vse we may make of this point and first for our instruction Instruction 1. Learne then here that man is of an indocible nature especially in things spirituall hard to conceive prone to forget why else should God himselfe vndertake this Office Why should he employ so many Writers so many Speakers furnish them with all multiplicity of learning great variety of gifts singular and divers vtterance Had we a good capacity to conceive the lessons of the Spirit were we of firme memory to retaine what we had rightly conceived all this labour had bin in vaine and needlesse No surely our vnderstandings are over-whelmed with a thicke mist an AEgyptian palpable darkenesse not easily dispelled by this glorious light well may the beames of Gods word shine round about vs but vntill the Spirit of God shine in our hearts and opens a window for it not one sparke of light can enter Oâ—r affections are stones our hearts nether-milstones Adamants not without much labour and difficulty broken with that hammer of God vnlesse also his Almighty hand hold the hands of his workemen and strike with them How justly doth our Master complaine of vs Whom shall I teach knowledge and whom shall I make to vnderstand the things that he heareth them that are weaned from the milke and drawne from the breast for precept must be vpon praecept praecept vpon praecept line vpon line line vpon line here a little and there a little for with stammering lips and with another tongue will he speake to this people Looke as we tâ—ach our Infants to speake we meet them halfe way by descending to their stammering speech we speake like children that they may learne to speake like men wee frame our words and fit them to their tongues we beate speech into thâ—m by a continuall and never weary repetitionâ— Thus the Lord must deale with vsâ— He comes downe to our infant capacity he speakes milâ—e to vs not as he is able to vtter but as we are able to beare Secondly by many blowes and often itâ—rations redubling his praecepts he driues in and fastens instruction into vs. We are dull of hearing when we ought for our time to be teachers we had neede to be taâ—ght againe which be the â—irst principles of the oracles of God When the Lord layd downe the doctrine of regeneration though we are teachers in Israâ—ll as if we had no spirit in vs we dreame of a carnall re-entrance into the â—omb and when it is further opened and explained we conceive an impossibility in it and aske how these things can be When Christ so plainely and frequently vnfolds the mystery of his death and resurrection wee though his Apostles so long conversant with him vnderstand none of these things nâ—ither perceive the things which are spoken If Christ warnes vs of Pharisaicall leaven our mindes are presently thinking of want of bread Yet are we not more hard to conceive then easie to forget How easily doe wee forget the consolation which speakes to vs as children How easily doe we forget the workes which we haue seene with our eyes True it is things doe not sinke so deepe into our minds through our eares as through our eyes but how soone did the people of God forget his workes which they saw Certainely had those actions beene not Gods but some mans things which concerne our temporall not spirituall life it had beâ—ne impossible so soone to haue razed them out of our mindes Oh! how often by this our vntowardnesse doe we compell our most patient Doctour to chide with vs Can a maid forget her ornament or a bride her attire yet my people haue forgotten me dayes without number O you of little faith why doe you thinke thus Doe you not yet perceiue nor remember Nay many times we inforce him When God speaks once or twice and we attend not to open our eares by corrections and by smart to quicken us Consider here as well Gods wonderfull patience compassion and goodnes to us in admitting to his schoole such untoward scholars and our happinesse in such a Teacher Happy is the child who being rude and unteachable dull and blockish meets with a Master skilfull to handle him and patient in his defects Our Doctor hath the keyes of David not onely to unseale the booke but to unlock our mindes able to make poore Fishermen instructors to the wisest most learned of all the world Admiâ—â—ble is his patience with what great forbearance did he instruct the old world by Noah How long did he suffer the indocible Israelits in the wildernes See also Esay 30. 18. As a man who meets with an unapt Scholar plies him early and late and supplies with his owne diligence what the childe wants in parts so the Lord rises vp early every day applies himselfe to us in all manner of teaching speaking to our eyes in his workes Scripture and Sacraments to the eares by preaching in season and out of season mingling even pleasure with profit instructing with delight and builds vp our soules with songs If wee count our selues happy when we haue placed our childe with a skilfull honest patient and painefull man who will teach him in any trade infinitely happy are wee that we are entred into his Schoole who is the onely Doctor Verily that which the Heathens fained of their Amphion we finde true in our selues by experience that this heauenly musicke of our diuine Singer gathers together stony hearts quickens and fits them to the Temple of Gods Spirit The consideration of the writer should waken our eare and raise up our hearts to diligent attention Doest thou heare him take out any lesson for thee of instruction shewing thee what is good or evill what way leads to happines what carries thee to perdition what thou must choose and practise what thou must reiect and avoid Remember then and say with thy selfe It is that Divine wisedome that Spirit of Truth who can neither lye nor erre purposely sent to lead me into all truth it is even he that reades this Lecture to me and he hath chosen the mouth of a Kingly Prophet to utter it who having past through all estates and by continuall study and practise in the word of God being growne wiser then his enemies then the ancient of more understanding then all his teachers from his experience and by his example can yeeld me excellent direction and shall not I attend him I will say Speake Lord for thy Servant heareth Doest thou heare him reproving openly those that sinne sharply rebuking that men may be sound in the â—aith Oh then thinke with thy selfe Is not this that most pure Spâ—rit whose eye cannot endure sinne and iniquitie and who was purposely sent to reproue the world of sinne and doth he not call to me by such
some so grossely painted that the daubing being melted in the Sunne hath hung by drops upon their cheeks discovering their deformitie publishing their shame Thus it is with this painted whore of Rome As thus they spue out their gall upon the Scriptures in generall for they are those two faithfull witnesses which vex these earthly men so especially hath that Piller of the Councell held in Constance disgorged his splene against the booke of Psalmes in particular David sayth he wrote some fâ—w Psalmes why might he not For even now no Prince is forbidden to make rithmes psalmâ—s or verses in the praise of God all sorts of us learned and unlearned turne Poets Thus far the Cardinall Consider now whether this be not the beast which usurpes the hornes the power of the Lambe but speakes with the tongue of the Dragon Reproofe 1. First those are here to be rebuked who from this gracious dealing of God continually plying them by ceaseles teaching admoniâ—hing and exhorting take no notice of their indisposition and backwardnesse nor giue any credit unto this truth when this their untowardnesse is evidently discovered unto them It is strange to see what strangers men are at home like some idle Gallants who wander through all the world and know nothing of their owne Countrey So these Salomons fooles their eyes walke through the world but never looke into their owne hearts Surely as the eyes of our body stand naturally outward and cannot turne themselues to spie out any thing within so the mindes of naturall men can rowle themselues every way but haue no sight inward Hence it is that wicked men being altogether unacquainted with themselues and meere forreiners in their owne hearts cannot endure to be alone which the Philosopher giues as a good reason why impious men hate solitarinesse and hence flowes that vaine and proud conceit of our owne abilities despising censuring others discerning every mote in our neighbours but not the beame in our owne eye How scornfully did the Pharises heare themselues taxed with blindnesse They could soone spie the Apostles hands unwashed but never dreamt of their own unwashed hearts and those stinking in-sides which never felt any water How soone could they finde out the Apostles not so frequently fasting as themselues but the stewes in their owne eyes fraught with adulteries the carrion of their owne spirits rotting in the graue of hypocrisie but fairely whited over they never thought of it As the blind man in the Gospell could perceiue nothing till his eyes began to be opened but then soone had feeling of his imperfection in sight and the first thing he saw was his want of perfect sense discerning men as trees so while we lie in the darkenesse of ignorance we discover no weaknesse but so soone as the light of Gods spirit enters into the heart we presently finde out a world of wickednesse what man is able till God set in his hand to make the ignorant man see and acknowledge his ignorance As the naturall so the spirituall foole the greater ideot he is the better hee conceits of himselfe as wiser then seven men that can render a reason The truth is they haue not so much wit as to know they haue none who can perswade the naturall man that his heart is an Adamant that his eare is im-passable and must be bored See the conceit of men Deut. 5. 27. Doe but you say they to Moses heare God and declare it to us and wee will heare and doe it this they ignorantly and arrogantly spake of themselues when yet God had not given them hearts to perceiue eyes to see eares to heare unto that day Thus is it at this day with those whose eyes eares and hearts God hath not opened they neither doe nor can perceiue their owne wants and so thinke and speake proudly of themselues that they haue good hearts to God that they haue good intents strong faith loue to God with all their soules c. But when God sheds his light into their soules what a cloud of ignorance hardnes of heart what coldnesse what deadnes what unbeliefe what a world of factious flesh rebelling against the spirit doe they perceiue in thâ—mselues Take heed of this spirituall pride rooted in ignorance for as the corne must grow downeward before it can shoot upward so must thou fall in thy selfe before thou canst rise in Christ dye to thy selfe before thou canst liue to him learne first to bee a foole before thou canst be wise Here likewise is fit occasion to reproue that heedlesse disposition never considering that God speakes in his word whither we heare or readâ— If Christ had not known both our carelesnesse in hearing and danger of this negligence he would not needâ—esly haue warned us take heed how you heare and so frequently haue wakened our attention crying out he that hath eares to heare let him heare Some out of weakenesse together with Satans lying in waite and want of right preparation soone forget what they are doing never imagining that the work of their salvation is in hand and that Christ himselfe by the mouth of his messâ—ngers is treating with them When we read the word too seldome doe we obserue who holds the hand of the writer and thus the devill steales away our life from us Certainely most hearers are as the high way their hearts and eares so traversed and trampled by vaine thoughts and worldly cares going and comming and continually passing to and fro that they heare little obserue lesse profit nothing why doe not we spie out our dissolute behaviour and judge our selues before God Nay how many are there which deny the Lord and say it is not he The obstinate resolution of many to continue in sinne so hardens their hearts that they deny their ownâ— knowledge and will not beleeue what they dare not nor cannot gaine-say See those Israelites they knew Ieremy a true Prophet for they had a deare-bought experience of God speaking by him therefore they come to inquire of him and solemnly sweare to follow the advice of God given by him yet when he crost them in their particular and purposed designes they giue him nay indeed their owne consciences witnessing for him the lie Thou speakest slalsly Thus when the covetous heareth the thunders of the word against riotours or the riotour against the niggard they can yeeld some honour to it and at least in word acknowledge the voice of God but when the reproofe is brought home to their owne doores and layd to their hearts then presently we shall heare the Prophets shall be as the winde the word is not in them thus shall it be to them If we could but open our eyes to see the danger of this carelesse behaviour surely it would provoke us to more diligence the danger either in respect of God or the creature The crowes are not so busie in thy seed-time as
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
the reproch of men neither bee afraid of their rebukes for the moth shall eate them up as a garment and the worme shall eate them like wool but my righteousnesse shall be for ever and my salvation from generation to generation I am hee that comfort thee who art thou that should'st feare a mortall man and the sonne of man that shall be made as grasse and forgettest the Lord thy Maker Exhortation Exhort and awaken thine eare to hearken unto the Wisedome of God and follow his direction Enter not into the path of the wicked and goe not in the way of evill men avoid it passe not by it turne from it and passe away let them turne to thee but turne not thou to them And for quickning to this dutie doe but consider first the mischiefe which will inevitably follow if thou walkest in the counsell of ungodly men 1. If thou goest with them in their wayes thou shalt with them meete many annoiances He that walketh with the wise shall be wise but a companion of fooles shall bee afflicted for as it was with Balaam when his way was not straight the Angell of the Lord with a drawne swoâ—d comes forth to withstand thee and will often meete thee and if God giue leaue cut thee off in the midst of thy journey The face of the Lord is against them that doe evill to cut off their remembrance from the earth Evill doers shall be cut off transgressors shall bee destroyed together and the end of the wicked shall be cut off They liue not out halfe their dayes Infinite examples wee see of this kinde in the Scriptures and may daily by experience if we obserue the workes of God his fearefull and sudden â—udgements upon impenitent and godlesse persons certaine is it thy conscience will resist strike and wound thee and make thy course very troublesome and grievous 2. If thou walkest on with the wicked thou shalt surely lodge in the same Inne and sinke with them into everlasting destruction so that if thou separatest not thy selfe from them Christ will separate thee from himselfe and from his flocke for ever If thou departest not from them thou shalt perish in their sinnes if thou commest not out of Babylon thou shalt partake of her plagues Secondly call to mind the great profit which will ensue upon this separation God accepteth thee for his childe and becomes presently a Father unto thee And this is the very summe of all happinesse for how can hee want any good thing which enioyeth such a Father Evill men can giue good things to their children what shall he deny to his who is infinite Godnesse Remember this and stop thy eares and consider thou hast enterteined a better Counseller even the Spirit of counsell Doe nothing without his advise Say with thy selfe The counsell of the world savours well to flesh and blood But let me trie it and see how it agrees with his advise who is my best friend Is there any Father like to my heavenly Father any friend comparable to Christ Iesus Is there any wisedome like â—hat of the Spirit of God But they giue me other counsell O therefore farre be it from me to preferre Father Mother profit pleasure or any thing before the Lord Iesus Nay in this respect I will say to Father and Mother I haue not seene you and to my brethren I know you not but I will obserue his word and keepe his covenant Now if thou desirest to know what course must be taken for effecting this separation know first it is the worke of God for who hath separated thee and then remember that God hath appointed his word to be his meanes for working it It is Gods Minister who by Gods word in his mouth causes this separation They take away the precious from the vile therefore so often compared to fire which separateth the drosse from the purer mettall Hearken therfore conscionably to the word of God wait upon the posts of his doores and he will giue the will and the deed Proposition II. The second point offered to us in this verse is The Prophet pronounceth him blessed who stands not in the way of sinners To erre from the right way especially in this darknes or at least dimme light may befall any man but to perâ—ist in an evill way when it is discovered is the part of a brutish not reasonable creature the Prophet therefore proceeds to that further degree and step of wickednesse namely wilfulnesse and obstinacie after reproofe and conviction Let us first cleere some of the words that wee may goe on with more profit Sinners Certaine is it that all men are sinners if we take the word in the largest sense For all men haue sinned and are deprived of the glory of God sinne and death the attendant of sinne have gone over all men in which sense the most righteous man on earth may be called a sinner But this word is often vsed in Scripture by specialtie for notorious sinners such who sweltring boyling in sinfull lusts fome out their own shame in an open scumme of all filthinesse In this sense Mary Magdalen before her conversion was accounted a sinner that is one knowne and commonly noted to goe on in grosse sinnes Thus the Amalekits are called sinners Such then are here called sinners who liue in open notorious sinnes as Achab who sold himselfe to worke wickednesse who accustomed to sinne follow it with greedinesse 2 To stand is such a position of the body wherein it begins to settle it selfe to some rest and therefore by a metaphor ordinarily in Scripture is taken for such a disposition of minde whereby resisting all opposition or perswasion to the contrary we resolue to maintaine the course we haue begun Thus is it taken in the good sense Stand in the faith wher to stand is so to harden our selues in continuance of our holy profession that we resolue to die rather then to be removed by any tentation and assault of the enemie Lastly the way argues also a perseverance and proceeding in any course That is a way where no stoppage is but a path continually trodden and beaten by the passenger Now evill wayes may be considered either in doctrine so heresie is called an evill way or in manners and conversation so an habituall or customarie sin is an evill way In all these words is expressed a further degree of sinne A sinner in this sense is more then an ungodly man the way more then counsell standing more then walking And every one of these words imply continuance perseverance and stubbornesse in evill This then is the meaning of the words Whosoever doth not rest in sinne nor stubbornly persist in the rebellious course of notorious offenders him the Prophet pronounceth blessed No proofe shall need the proposition being sufficiently evidenced in it selfe and every converted sinner
a strong witnesse for it The grounds or reasons may bee first in God his infinite grace which opens a posterne vnto his favour for those that unfainedly returne unto him and forsake their evill wayes hee covers all their past rebellions and imputeth not sinne unto them Secondly in the Prophet his knowledge of Gods goodnesse as well by an outward and ordinary revelation in the word as by an inward experience in himselfe He had walked in some counsels of the ungodly but yet considering his wayes and turning his feete into the testimonies of his Lord he found mercy and favour The Prophet therefore first knowing blessed is the man whose wickednesse is forgiven to whom the Lord imputeth no sinne Secondly being assured by an infallible and inward experience that when we hide not our iniquitie but acknowledge and confesse our sinnâ— the Lord forgiveth the punishment and compasseth such about with joyfull deliverance upon these grounds builds this certaine truth that the man is blessed who although he haue walked in the counsell of the ungodly yet being reproved stands not in the way of sinners but turnes his feet into the old and good way Gather hence first these instructions Instruction 1. The heart of man as it is in nature is not onely prone to evill but resolute in it resisting all meanes of recalling and hating to be reformed See Psal. 50. 17. Rom. 2. 5. Men will harden their hearts and make them as an Adamant Zechar. 7. 12. and by no meanes will yeeld to God in his word Some perhaps will object wee may see many wicked men of better temper then so Thus Rehoboam obeyed the word of the Lord by the Prophet Semajah Thus Amaziah hearkened to the voice of God and sent away the Israelites and Herod heard the word gladly reverenced the Preacher of it and did many things But we must know that the action of God bending men to subjection may be double either by a common grace of restraint or particular of the sanctifying Spirit Thus the Lord workes in Heathens I kept thee that thou should'st not sinne against mee bowing them to some kind of yeelding to some parts of his will for the good of the faithfull peace of the Church and other ends best knowne to his wisedome Secondly he plants obedience of faith in his children and brings their wills and affections under the yoke of Christ creating in them a new heart and conforming them to the divine nature But when both of these are wanting doe but obserue how men rush into all impietie breaking thorow all lets never regarding threatnings of the Law of God promises of the Gospell shame of men their own future or present good or hurt no better then mad men worse indeed then bruit beasts CoÌ„sider Pharaoh God coÌ„maÌ„ds him to let his people go serue him he defies God questioÌ„s who he is he sees divers miracles but is moved nothing at all At length his owne Inchanters tell him this is the finger of God hee relents not hee sees himselfe annoied with vermine and his Countrey destroyed yet will not stoope his owne servants intreat him to dismisse them yet still he refuseth when he was compeld to seeke vnto God by Moses and promises obedience no sooner had he rest but instantly breakes promise and furiously threatens Moses At length when affrighted with instant feare death and horâ—our he was enforced to thrust them out of his Land yet presently after he aâ—meth all AEgypt to fetch them backe againe and perisheth but yeeldeth not But he was an Heathen looke then to Professours God shewes the Iewes by a palpable demonstration that they were in his hand as clay in the Potters they deny it not hee cals them to repentance and tels them a plague else was neere them they speake desperatly surely wee will walke after our owne imaginations and doe euery man after the stubbornesse of his wicked heart The Prophet still followes them with admonition they acknowledge him a Prophet a Priest a Wise-man yet obstinately conspire against him and against the word Haue not wee such liue among us Yes thousands of swearers drunkards covetous who stand out against God his word their owne conscience their owne good and happines and scorne all stoppage Neither is there any meanes without the power of God concurring and working with it which can prevaile Are they smitten they fall away more and more they breake out to blasphemie but mend not Are they kindly intreated and waged with blessings The fatter they grow the more they kicke Deut. 32. 15. Seing man is not onely borne in sinne but bred in iniquitie there is now no way left him to come forth unto a blessed estate but onely by the path of repentance turning the heart to God and becomming a new creature See Luk. â—3 3.5 Vnlesse you repent you shall all likewise perish All men naturally are going in the broad way to destruction All haue sinned and are deprived of the glory of God This broad way therefore must bee forsaken and we must entet into that narrow tract if we meane to attaine a blessed estate Certainely as the Israelites could not enter into the Land of promise till those Rebels were consumed among them so till these cursed affections which by continuall rebellion labour to vexe the Spirit begin to die and drop away from us we are not fit to enter into the Kingdome of God Those Galileans whose bloud was mingled with their sacrifices and those who perished by the fall of the tower in Siloam were no greater sinners then others hence that woe pronounced to those vnrepentant sinners Hence our baptisme wherby we are entred into the Covenant of grace is called the baptisme of repentance and as Iohn the Baptist so also Christ begins his sermons The Kingdome of God is at hand repent and beleeue the Gospell Nothing is availeable to this end but the new creature neither iâ—deed can we be in Christ till we are newly created and moulded For repentance is that saving grace of God whereby we are changed and become other men altogether contrary to our former estate The word of God is as a mould in which the image of Christ is liuely graven by the finger of the Spirit into which when the holy Ghost hath cast us we are transformed into the same fashion Read and consider well that similitude where the Gospell is compared to a mirrour in which beholding the image of the Lord we are transformed into the same likenesse The first alteration is in the mind from darkenesse to light Before so perverse in our judgement that wee esteemed spirituall even Gods wisedome as folly but after this new birth we discerne in this folly for so foolish men count and call it no lesse then a divine and heavenly wisdome The second change is
to us in these glad tydings of salvation Why doe we turn away our eares say in heart as those wretched Iewes we are Lords wee will no more come at thee When we admonish you Speake every man the truth unto his neighbour let no corrupt communication proceed out of your mouth but that which tends to edifying Put away bitternesse anger and all evill speaking let no uncleannes be so much as named among you as becommeth Saints for none such haue inheritance with God Clense thy heart from the leaven of maliciousnesse purge thy tongue from railing reviling slandering when wee are thus earnest with you what fruit reape wee from all our labour we speake in the ayre we see these sinnes and many other spring grow and flourish among you Some very few haue their hearts opened but most shut up their eares and hearts least Christ knocking by his word should enter and while wee mourne for them in secret they openly laugh at us while we pray for them they mocke and flout us But what will you doe in the end thereof Know assuredly and oh that he who hath the keyes of David would let this knowledge into thy heart Thine owne wickednes shall correct thee and thy turnings backe shall reproue thee Know therefore and behold it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord of Hoasts Hence may the contrite and broken heart gather strength and comfort it selfe in the Lord God hath not cast away sinners but hath purposely sent his sonne to heale and saue them Therfore he is annointed and made the Christ of God that he might heale the broken hearted that he should preach deliverance to the Captiues should set at libertie them that are bruised Therfore Christ sends his Messengers and his word to open mens eyes that they may turne from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith The Lord hath opened unto us a passage to returne to his grace by Christ and to eternall happinesse But some dejected soule will say O I haue walked in the counsell of the ungodly I haue not onely delighted in wicked companie but all my life haue I spent in vanitie and noisome lusts I haue greedily followed the pleasures of youth and haue not with-held from mine eyes whatsoever they haue desired when my pleasures grew loathsome then with as much violence I pursued the world and the covetous desires of it and all my care and delight was here on earth to plant build and purchase for my selfe an earthly convenience As for those fruits of the Spirit that house made without hands eternall in the heavens the inheritance of the Saints in light I seldome dreamed of it but neglected the gracious offers of God But let me aske thee Dost thou not still persevere in the way of sinners Now that thine eyes are opened to see thy vanitie dost thou lament thy folly turne thy feet with hast into the good way Dost thou cry uncessantly O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes O therfore turne thou mine eyes away from vanitie and quicken thou me in the way Dost thou labour to redeeme thy lost time know then all is safe with thee Some will reply O but my sins are an heavie burden too heavie for me pressing downâ— my soule to hell Then hast thou right unto Christ therâ—fore be of good comfort arise he calleth thee Come unâ—to me all you that are wearie and heavie laden and I will ease you Cast away this cloke of sâ—ame and come unto thy Saviour But I am the chiefe of sinners Another claimes this precedencie who was yet the chiefe of Saints For this cause heinous offenders haue beene received to mâ—rcie that that for thy example Christ should shew all long suffering to those which should beleeve in his name beleeve therefore and thou shalt be saved O but my time is past I haue not regarded God heretofore in his word and now I am shut out foe ever No time is past while thou hast any time God hath not tied himself unto thy times but hath put theÌ„ into his owne hand So long as he lends his voyce to call thy time is not past But alas I feele a world of sinful filthines still dwelling rebelling in me now more then ever Know this is rather a symptome of health then sicknes Thou feelest sinne more now not because it but because thy health and sense of Spirit increases diseases in their strength dead the senses so that little paine is felt but when life prevailes and begins to expell the sicke matter our paine with our sense returnes Know assuredly he that hath dethroned sinne raigning in thee can easily subdue sinne fighting against thee Look then into thy bosome if thou findest there an heart melting and trembling at the word thrusting it selfe with all humble subjection into the yoake of Christ answering to his call Seeke my face Lord thy face will I seek thou art then in that true way which leads to blessednes nay that way which is blessednesse even Iesus Christ thy head Let every soule therefore stirre up it selfe and first weighing that warning given us by the wisdome of God If sinners entise thee consent thou not walke not thou in the way with them c then take words of exhortation and lay them to heart say unto thy soule Thou hast wearied thy selfe in thy wayes and hast found nothing thou hast hunted for the delights and pleasures of the sons of men thou hast â—â—ken pleasure in pleasant things thou hast proved thy selfe with joy and when thou hast caught it thou hast found it vanitie thou hast said of laughter thou art mad and of joy what is it that thou doest thou hast gathered to thy selfe silver and gold and chiefe treasures thou art wonderfully increased and behold all is vanitie and vexation of spirit Say unto the world so many yeares haue I served thee in all thy profits and pleasures I was in the day consumed with heat and with frosts in the night my sleep departed from mine eyes and thou hast changed my wages tenne times Gen. 31. 7 40. my childhood I gaue thee for babies my youth for wantones my riper age for riches behold all is vanitie and now except my God had beene with mee thou hadst sent me away empty Gen. 31.42 Say unto sinne O thou wicked and bewitching strumpet thus long haue I waited upon thy pleasures and fulfilled thy sinfull lusts I haue polluted my selfe and am become as an AEthiopian I haue doted upon thee served thee with greedinesse for thee had I forsaken all those rich graces and hopes layd up for me in heaven and what
haue I gained I haue sowen the wind and reaped the whirlwind I haue sowen to the flesh and reapâ—d corruption all my wages are nothing else but death and hell and should I serue thee any longer Say unto the Lord Iesus I come unto thee most blessed Saviour full of confusion that so late I come unto thee whose service is glorious freedome whose wages everlasting happinesse take away all mine iniquitie and receiue me graciously so shall I offer the calves of my lips But if thou findest thy heart still lingring and prolonging the time in this Sodome quicken it with these motiues Doe I mocke at his idle paines who spreads a fishing net upon the mountaines plowes the sands or sowes the seas Can I forbeare laughing to see a man seeke for grapes among thornes or figs from thistles shall I practise my selfe what I deride in others seeke now for an earthly paradise heaven in earth happinesse in worldly misery Doe I thinke he deserues to be deceived who being often abused with lies will still trust shall I giue credit to the worlds lying flatteries hath not all my life beene fed with vaine promises every state I found full of vanity for the present but still bearing me in hand that better was comming My childhood seemed grievous being kept from liberty and prisoned in continuall feare and subjection but it promised much happinesse in youth My youth I found much worse full of labour and travell without hurried with lusts within but an haven was shewed me in marriage riper age but this incresed my cares within and paines without and what shall I hope farther to find rest in the graue and hell Againe hath my gracious long-suffâ—ring Father all this time waited that he may haue mercy on me Hath my most loving Saviour thus long stood at the doore of my â—are and knocked and still cals unto me Open to me my love my head is full of the dew and my locks with drops of the night and shall I any longer delay and plead excuse Do I accurse the prid of that Antichristian Prelate who exalting himself aboue not only the meaner but the higher Gods on earth nay even the Augustus enforced the Emperor to stand withoutâ— begging entrance and pardon while he solaced himselfe with his Matilda and shall I proud worme dare to hold out the Creator Lord of all things who stands intreats for entrance into my heart and beseeches me me vile earth ashes to be reconciled to him When his own deere Spouse deferred him did she not seeke long before she could find him but the watchmeÌ„ soon found her smote her wounded her if it were done thus to the greene tree what shall be done to the dry Away therfore from me all yee wicked vanities for I will keepe the commandements of my God Lord I will wait for thee in the way of thy judgements the desire of my soule is to thy naâ—e to the remembrance of thee Other Lords â—aue ruled me but I will remember onely thy name Teach me to do thy will for thou art my Lord lead me by thy spirit into the land of uprightnesse Nor sitteth in the seat of the scornfull As in earthly possessions men first trade busie themselues in the world and â—mploying what they get begin to gather stocke increase their substance Lastly being now full well furnished they purchase plant build settle themselues their estates so is it in spirituall evils and that sinfull condition of man The portion of sinne bequeathed us by the first Adam we employ traâ—fick with it and so we soon grow to more fulnes of evill come on to habituall customary and notorious wickednes at length we write our sins with a pen of iron with the point of a diamond and graue them upon our hearts so finishing our iniquitie we seale up our sinnes and by these deeds of darkenesse settle our soules in much securitie in this miserable purchase Like dead men we lie downe in our lusts and as some great persons proud of our rottenesse with much cost and ostentation build up our sepulchers of this body of death compose our selues in our grauâ—s and set up our rest in them Here therefore the Prophet layes down the lowest degree of sinne even that which is next to hell and in avoiding it the least degree of happinesse So then in this third proposition David pronounceth that man blessed who sits not in the seat or chaire of scorners For some opening of these words consider what is here meant by sitting what by a seat or chaire lastly who are scorners A seat or chaire as wee know properly taken is some frame of wood or other matter purposely made for the resting of the body and by Metonymie because Princes Iudges had thrones and chaires of state where the people being assembled and standing about them received judgement see Psal. 122. 5. and Exod. 18. 13. hence a seat is taken for precedencie power authoritie Thus the seat of Moses is used for his power and authoritie in the word which God committing first to Moses derived to all his successours so the Throne or seat of David for that temporall precedâ—ncie and power whereby he governed and judged that people So likewise sitting being a position of the body composed to rest is by Metonymie used for exercise of authoritie and power I sit as Queene The Lord saith to my Lord sit at my right hand and by a Metaphor being lent from the body to the soule may signifie either to rest in sinne or to use a Lordly power or freedome to follow it Thus wee read of a Lord of anger a Lord of appetite for so is the word Prov. 22. 34. and 23. 2. so then to sit in the seat may intend both that securitie of wicked men whereby they sleepe in sinne and resolue to rest in it and also for that lifting vp and pride shaking off the yoak of Christ iudging and pâ—osecuting the good and Godly Lastly scorning is an action of men wherey they thinke and speake basely of any thing and from contempt rising out of pride reiect itâ— A scorner therefore every where in Scripture is taken for such a sinner who being flesht in all wickednesse fild and puft with pride and vaine conceit of his owne wit despiseth the wisedome of God in the word and makes a jest of sinne the reprover and reproofe of it see Pro. 1. 22. and 14.9 when men conceive well of their owne wayes and are bladderd vp with a windie opinion of wisedome in themselues then they basely esteeme of other counsell mocke and deride whatsoever comes crosse of their owne praejudging conceits The sence then of this proposition is Although thou hast sorted thy selfe with worldlings and hast beene misled in their vngodly courses although after many reproofs thou hast neglected the grace which was
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
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
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
and thirst This will make that reproofe which to flesh and bloud is most bitter sweet and pleasant for the person that is full despiseth the hony combe but to the hungry soule every bitter thing is sweete Proposition 2. Now follows the second proposition arising from this verse namely The Psalmist pronounceth him blessed who day and night meditateth in the word of God Where is no need to expound many words for some are cleere enough of themselues and othersome haue before beene sufficiently explained Here onely consider what is this meditation and how that phrase day and night expressing the continuance of this duty is to bee understood This word meditation implies a vehement motion of the minde breaking forth into action The best Interpreter even the holy Ghost thus explaines this word in another place Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou mayest obserue and doe according to all that is written therein Where we see the nature of meditation rightly unfolded consisting 1. in observation that includes diligent attending marking and remembring 2. in practising so what he there particulary commends to Ioshua he inforceth other where generally upon all Deut. 6. 3 4 5 6â— 7. c. where we are commanded to get these words by heart to teach them others continually to thinke of them that we may bring our hearts to the loue of God 2. Night and day is a phrase of speech implying not onely frequencie but such a continuance as though it be not without some intermissioÌ„ yet is without negligence carefully and cheerefully performed in the season of it Some haue thought that night signifies the time of affliction and trouble day the time of our prosperitie and gladnesse and no doubt but darkenesse is in Scripture often taken for grievance and trouble light for solace and comfort No question also but it is our dutie in the evill day and in all our rejoycing to meditate in this word but seeing the former is not onely the genuine or naturall interpretation of the words but also includes the latter by night and day must here bee understood a continuall revolving of the will of God sometime in hearing it when the season giues leaue sometime reading it frequently recollecting it in our memorie and without intermission expressing it in all our actions and constant practise Thus then runne the words Whosoever with a fervent and zealous heart giues up himselfe to the word of God to heare read thinke of it to practice and doe it and that not by starts but in a continuall course of life and conversation this man is already blessed and shall at length attaine to perfect happinesse Proofe Blessed is the man that heareth mee watching daily at my gates and attending at the posts of my doores Blessed are they that heare the word of God and keepe it He that looketh in the perfect law of libertie continueth therin not being a forgetfull hearer but a doer of the worke shall be blessed in his deed The grounds or reasons may be 1. in the nature of the word .2 in God ordering it and working with it First therefore as God hath given to every creature a certaine nature wherby it is fitted for any worke or end and hath in it selfe a power to worke unto that end as to light to discover and present things to the eye to feed to produce the like unto it selfe so hath he made this word to be his Ordinance which shall worke powerfully unto salvation And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe in sanctification and eternall life so hath he given a vertue to this his immortall word to open all things unto us necessary for this knowledge and therefore cals it light to sanctifie and breed us to life eternall And as seed simply considered without his appointmâ—nt could haue no force to produce the like no more could this word which therefore by the naturall man is counted foolishnesse 2. In us who are wholly dead in nature and haue no power in our selues to worke out our owne salvation but as since the curse the earth must with much labour be ordered and fitted before it can be fruitfull so since our cursed fall we cannot attaine this fruit but with this spirituall labour and tillage 3. In God working in his owne institution he is the great Husbandman Iohn 15. 1. he that giues the increase 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end but must be used applyed and directed by the hand of the workman so here unlesse the Spirit use this hammer it breakes not the stone in our hearts Looke then as in earthly tillage the ground must be first plowed up and prepared the labourer must cast in good seed harrow weed c. and yet still without the former and latter raine and the blessing of that Almighty Creatour and Governour all is in vaine thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts sent in his Ministers with this his plough to prepare and fit it so he giues his Gospell to be the seed of life causeth his servants to scatter it nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice yet all this is done by his blessing he onely giues all the successe and causeth it to worke to salvation Vse this first for Instruction 1. It is the word of God and that holy doctrine layd up and treasured in the Scripture thence brought out to us by the Stewards of Christ in the preached word which makes men happy And indeed seeing the Spirit doth there not onely set out one but the onely way to a blessed estate we may hence conclude that there is no other way which leads to happinesse nor any other appointed and effectuall revealed meane to attaine it but this Hence called the power if God to salvation Rom. 1. 16. 1 Cor. 1.18 Hence it is by the Spirit resembled to such things as are most necessary causes and helpes of life Before we attaine the life of God it is as seed to beget us 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe it is food milke while we are babes that we may grow 1 Pet. 2. 2. stronger meate to establish us Heb. 5.13.14 when we attaine more ripenesse Obserue continually that when the Lord compares this our happines to any earthly thing still the word of God holds that part in the similitude which evidently sheweth it to be his instrument wherby he begins perfects this worke in us As when in some places we are likened to the Temple of God every paâ—ticular Christian to be a liuely stone then in other places
the Spirit resembles the word to an hammer that breaketh the stone and doctrine to morter which holds us in this building so is it that meanes whereby God builds further When our happinesse is compared to an harvest then the word is called seed the Prâ—achers of it sowers The word likewise is raine thâ— Preachers those that water When the blessed estate of man is compared to an inheritance the word is not onely made the meanes whereby we become Sonnes but is said to giue us inheritance with the Saints Very frequent are these similitudes in the Scripture Looke therefore as in all creatures God hath ordained the fruit and therâ—fore appointed the meanes which being blessed by him bring forth their â—ffâ—cts so in this kinde whom God hath ordained unto eternall life to them he sends his word blesseth it and so produceth the effect purposed by himselfe As when he created the first Adam he created no more though he were Almighty to haue of nothing framed many millions but appointed all other men yea even Eve her self to flow from his loynes so when he gaue our Lord to be the second Adam he decreed that all his Elect should flow from him sâ—t out this immortall seed to this end though he be able of stones to raise up childreÌ„ unto Abraham yet doth he use no other means then this appointed by his own wisdom either to giue this life or to nourish it 2. Seing the word of God is the Guide which leades us to happinesse we learne also hence one of the most principal duties of man namely to heare read record and converse with it imploying his time in it Art thou a Minister of the word then hast thou this precept from God giue attendance to reading take heed unto learning continue therein Art thou an hearer Thou must be swift to heare It in authoritie then Gods charge lies upon thee He shall write him this law repeated in a booke and it shall be with him and he shall read therein all the dayes of his life that he may learne to feare the Lord. The like command is given to Ioshua Whatsoever thou art hearken to that generall commandement All these words which I command thee this day shall be in thy heart and thou shalt rehearse them continually My sonne hearken unto my words incline thine eare unto my sayings Let them not depart from thine eyes but keepe them in the midst of thy heart Let the word of God dwell in you richly The practise of the Saints answereth this precept Thus David he loves the Law this constant love brought forth continuall meditation So Ieremie and Iob Ier. 15. 16. Iob 23. 12. And even our reason it selfe if we hearken to it will strongly enforce this dutie upon us Our owne sense will tell us that an excellent object of the eye is the writings of mâ—n skilfull wittie and learned whereby with little paines we come to know all the fruit of their studies and reape in a few houres what they haue laboured many yeares Now if the writings of prudent and understanding men in which all their wisedome and their very soules are opened and discovered to us be the most noble object of a reasonable creatures eye then certainely the most excelling object of a Christian eye is the written word of God which unlocks and brings forth unto our view the glorious wisedome of our God Thy reason therfore will frame this argument Every creature ought principally to employ it selfe in that which is the most excellent object of it but the Scripture is the most excellent object of the eye therefore the eye must especially busie and employ it selfe in conversing with the Scripture So likewise the most proper object of the eare is sound the most excellent object of the eare is the voice of man and words expressing their notions but that which infinitely excells it is the word of God and his voice unfolding his gracious purpose towards us and therefore aboue all other to be most attended followed The most proper object of the understanding is truth the most excellent then must be the truth of God Certainly the highest degree of happinesse consisteth in our likenesse to God and therefore our beholding him as he is being the meanes whereby we are conformed to his image is of all other things most to bee desired When therefore we shall see him face to face and know him as we are knowne then shall we in our measure be perfected after the similitude of his glory see 1 Iohn 3. 2. Thus when Moses desired to see the glory of God though hee could not see him face to face which no man living on earth can doe but the backe parts alone that is discerned so much onely of his glory as our imperfect nature can receiue as when we see the backe of a man our knowledge is but imperfect yet his face shined so gloriously that the people yea his owne brother Aaron feared to come neere him Our imperfect happinesse then to which we may attaine on earth is to bee imperfectly conformed to his likenesse in some degree of holinesse which is effected by beholding him in his word For now in the prâ—ached word of God we see him not indeed face to face yet not as the Iewes veiled but with open face and so by looking into that perfect myrrour wherin he shines forth unto us in his grace we are changed into the same image by the spirit of the Lord. Looke as the eye receiues into it selfe the object or thing it sees so that it may be seene in the eye so the understanding being as the Philosopher speakes all to all taking into it selfe the image of God expressed in his word is more more conformed unto it A seale joyned to waxe brings forth the same impressure when therefore the Spirit having graven this image of God in his holy word thâ—n applies it effectually to the understanding it cannot but produce the same image and stampe If therefore we would diligently consider and compare those places Iâ—r 9.23.24 and Rom. 10. 14. we would soone confesse 1. that all our good consisteth in the knowledge of God and 2. that the knowledge of God depends on his word and then necessarily acknowledge that it is a maine dutie of every man to converse with the word of God and continually to meditate in it 3. It is also a second dutie belonging to every Christian to bring forth this word which he hath layd up in his heart for the edification of others as occasion shall bee offered this is especially intended by the Apostle Let every man as he hath received the gift minister the same one to another If thou art in the Ministerie then hast thou a strict charge from God to feede the flocke and to be instant in season and out of season If thou art one of
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
I haue put into thy mouth shall not depart out of thy mouth and out of the mouth of thy seed nor out of the mouth of thy seeds seed sayth the Lord from henceforth and for ever 2. Try here thy estate search and consider what interest thou hast in this blessed condition of the faithfull If thou belongest to the Paradise of God thou art planted thou art transplanted Since Adam was rooted out of it never any man grew there but was translated cut off from the old and grafted into a new stocâ—e Thou arâ— wholy changed art a new man a new creature renewed in thy understanding from darkenesse to light renewed in thy conversation walking not in deeds of darkenesse but the paths of light not in gluttony and drunkennesse not in chambering and wantonnesse strife and envying Rom. 13. 12. 13. If thou liest in ignorance thou hast not the life of God If thou liest still in wickednesse thou art yet of the world But dost thou find the word of God spring in thy heart dost thou feele that holy Spirit continually sending forth those streames of grace nourishing thee to life then hast thou right to this happy estate but take good heed least thy falâ—e heart beguile thee perhaps some fits pangs of conscience haue for a season made thee more temperate more carefull of dutie to God and man This may be in an hypocrite and was in those false-hearted Iewes When God slew them then they sought him then they remembred God was their strength but they did but â—latter and dissemble Thus their children when the feare of the Babylonians pressed them they obeyed as soone as they departed they repented of their obedience and returned to their sinne but the faithfull haue this water of life flow in them nay in the day of tentation they faile not but then often abound more plentifully then at any other time It is recorded of Iordan that even in harvest he over-flowed all his bankes so is it with those waters of the true Israell of God they flow even in the time of heat and drought in tryals of affliction even the most fierie tryals the word and Spirit leaue them not but with more full tides water and comfort their soules Thus was it in Iob thus with this Psalmist see Psal. 119. 92. 143. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Know then that as long as wee retaine the old leaven loving the world and cleaving in heart unto it and the sinfull profits pleasures and affections of it we haue no signe of this happinesse in us If this blessed word Spirit doe not flow into us wash out our uncleannes drunkennes covetousnes all such corruptions nay if that holy Spirit leads us not forward into the good way and causeth us cheerefully to goe on in every path of holinesse wee haue no title to true blessednesse 1. How can we sufficiently admire the impudence of those men who are not and professe they are not changlings Consider them and you shall finde that as they were twenty yeares agoe so are they now Ignorant then without any knowledge of God and now as ignorant they come to Church they heare the word but the Prince of darkenesse holds their eyes that they should not discerne the light of God Others perhaps attaine more knowledge but walke still in darkenesse the same cursed wayes they followed before they still go on in them they were swearers cursers Sabboth-breakers drunkards covetous oppressours extortioners railers uncleane so remaine they still and increase perhaps somewhat changed but for the worse one sinne for another one Devill cast out and seaven other entred dead were they in nature dead in sinnes and trespasses and what now but more rotten and stinking the very wormes of hell crawling upon them and eating their soules Before they neglected goodnesse in themselues now they despise and deride it in others When they are called to come out of this miserable estate and the Spirit in the Ministery of the word cryes aloud unto them Turne you why will yee dye they desperately answer not in their hearts onely and in secret but openly in their rebellious actions nay some impudently in their words Surely wee will walke after our owne imaginations and doe every man after the stubbornesse of his owne wicked heart Oh woefull oh miserable and desperate estate when wee read of those poore wretches possessed with legions of Devils carrying them from Cities the companie of their friends and all living men to the dead there to lodge in graues beating and striking themselues with stones and breaking all bonds we even tremble to thinke of their fearefull estate But wee are blinde to see our owne miserie nay though we cannot but see it here pictured out unto us we haue no sense of it who once thinkes with himselfe Is not this my condition Am I any thing better How many uncleane Spirits possesse this miserable soule and body A spirit of ignorance and blindnesse even the Prince of darkenesse holds my understanding captiue in the chaines of darkenesse A spirit of profanesse possesseth my heart and prisoneth it in unbeliefe benumbes it with securitie and deadnesse A lying Spirit holds my tongue and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God and his truth A spirit of blasphemie possesses my lippes and thence continually shoots out lewd and horrible oathes against heaven A spirit of covetousnesse a spirit of drunkennesse a spirit of lust and uncleanesse a very hell is in this wretched heart These cursed spirits cause me to breake all bonds of sense reason religion of dutie to God and man and carry me headlong from my friends to mine enemies from the land of the living to the chambers of eternall death They use mine owne hands against my selfe and make every member a weapon of unrighteousnesse against mine owne soule and life nay against God whose loue is better then life And now see yonder the Lord Iesus offereth himselfe unto me for my salvation Shall I be worse then that Daemoniake Shall I not flye to him for succour Nay he invites me and shall I refuse him Alas we haue no sense thus to put on our soules but while the strong man holds possession all is at peace Those likewise are here sharply to be rebuked who esteeme little of the Sabboth and those holy duties belonging to it even the service of the most holy God and thinke nothing else of it but of a custome and common use of men As many who come to the Courts of earthly Lords for fashion and feare of amercement or some like respect so doe most Christians draw neere to the Courts of the Lord of heaven many seldome nay most never considering the cause of this Ordinance either why or by whom it was commanded Surely if onely our service and homage
for motiues consider the diâ—ference betwixt these conditions and estates of men excellently resembled in those two types those two Countries so contrary AEgypt and Canaan Read it set out to thee Deut. 11. 10.11 12. 2. Consider the disposition of every creature No man will refuse to flit from a dwelling in which he sees and findes many discommodities to a place wher he shall enjoy an happy estate and liue in health and plentie If thou desirest to know the meanes it is by receiving the word grafted with meekenesse Iam. 1.21 Now this meeknesse is that Christian vertue which proceeding from humilitie and being opposite to frowardnesse and stubbornnesse of heart bends and bowes our soules in all gentlenesse to the yoake of Christ as acknowledging him the just Commaunder our selues his subjects and servants Proposition 2. The second proposition in this verse drawne from the properties is Hee that delights and meditates in the word of God day night is like to a tree that bringeth forth fruit in season whose leafe shall never fade In which are two especiall things making up and accomplishing the happinesse of the faithfull soule which seekes the Lord in his word 1. The effects and fruits following this planting and watering 2. The perseverance or continuance in this estate The effects are two 1. in this life the fruit of grace 2. in the other the fruitioÌ„ of glory For I take it as certaine that the Spirit here intendeth both as well because glory is the especiall part of our blessednesse here described as also because this bringing forth fruit in season will rather agree to that perfect fruit which we receiue in glory then the other No sooner is the tree transplanted but fruit instantly followes but the perfection and full ripenesse of it is not here gathered but hereafter in heaven Some here resemble faith to the leafe but that being the speciall fruit of grace cannot fitly be thus compared The purpose of the Spirit without all question by the never-fading leafe is to expresse the ever-flourishing estate and life of the godly It is not therefore necessary to descend to any particular and in this similitude to liken any one thing in the faithfull to this leafe but sufficient that as the tree whose leafe is ever green continually flourisheth and even in the midst of winter liues and prospers so the godly in the most troublesome stormes of all tryall and tentation shall pâ—rsevere in this spirituall life and even then shall sucke that heavenly sap from Christ and openly flourish in an holy profession Now I see not any difficultie in these words but onely it may seeme doubtfull in what sense these fâ—uits of grace and glory are said to bee produced in season For that of glory the season is only knowne to God who hath put the times and seasons in his owne power and brings forth this fruit in some sooner in some later as seemes best to his owne wisedome onely this may bee observed that as the Palmâ— ripens his fruit not suddainely but is three yeeres longer then any tree concocting and mellowing it before it come to full maturitie so it pleaseth the Lord not instantly to ripen this fruit of his Spirit and perfect us in compleat holinesse but often by a slow progresse and no hasty growth brings us to that supreame happines and full perfection For that other fruit namely of grace ordinarily it is interpreted as opposed too those to hasty fruits which suddainely ripening and before due time are of no use but sowre and unsauorie of which we use to say in the proverbe soone ripe soone rotten Leaving to every one his owne sense so farre as it is not repugnaâ—t to the rule of faith I doe not willingly consent to this interpretation First because I cannot easily beleeue that any spirituall fruit can either spring grow or ripen too soone and am perswaded that it is the proverbe of Satan hatched in hell A young Saint an old Divell Secondly because even that caâ—kasse of faith which is in hypocrites who are the stony ground is but a blade no fruit a blade without a roote as is evident in the parable I would rather â—nderstand it as thus intended As there are many fruits of the Spirit so are they not all producâ—d at one time some presently shew themselues but other some spring not till a long time after onely the seed and roote of them is in the heart but the fruit appeares not and yet in due time the fruit shall follow The sense then is this He that delights and meditates in the word shall not onely fructisie in grace and attaine in good time every good gift of the Spirit but shall certainly in Gods season grow to a further degree of ripenesse and at length to a full maturitie and glorious holinesse and this fruitfull and glorioâ—s estate shall not decay the fruit of grace shall not utterly perish but shall surely end in endlesse and perfect glory See for proofe Ierem. 17. 8. Thus when the word is rightly heard fruit followes Luke 8. 15. no lesse fruit springs from this seede then life yea everlasting life Iohn 4. 24. The grounds or reasons may be 1. The grace of God in electing you haue not chosen mee but I haue chosen you and ordained that you should bring forth fruit and your fruit shall remaine 2. The blessed Spirit working in it Gal. 5.22 3. The nature of the word which God hath made to be as seed now every seed hath a vertue and force to produce the like 4. The materiall and maine cause is the roote that beareth us even Christ Rom. 11. 18. see Iohn 15.4.5 Looke then as the tree such is the branch thus the Lord Iesus being full of grace which was delt unto him not by measure Iohn 3. 34. distributes to every one which is grafted into him that measure which is requisite for that part which he holds in his body Iohn 1. 16. Ephe. 4. 16. And seeing himselfe being risen from the dead dieth no more Rom. 6. 9. he giues this never-fading life to those who are his members Iohn 6. 37. 56. 57. 58. Learne then here for instruction that it is altogether impossible that soule should be barren in spirituall fruit which delights and meditates in the word of God Now as in earthly so in these heavenly fruits there are many kindes and every kind diversified into other The chiefe of the spirituall are godlinesse righteousnes and sobrieâ—ie In godlinesse sundry and divers particulars some which we receiue and returne not some which we both receiue and returne Of the first sort the chiefe is peace a fruit wonderfully pleasant I haue read of some fruits which haue so affected the tast that the whole body hath instantly felt a sudden alteration and even shook and shuddered with the delight it received Sure I am no fruit in earthly Paradise could compare with this peace Oh when an
afflicted soule which hath beene long schorched with that hellish flame the sense of Gods wrath for sinne drinkes downe this peace in a full draught of that bloud which is drinke indeed it is impossible for any man to utter nay to conceiue the content it enjoyes but onely those who by experience haue felt it How sweetly doe they rest as new borne babes in a delightfull cradle of heavenly ease and tranquillitie leaning themselues as the beloved Disciple on the bosome of Christ while glorious Angels sing about them Peace on earth good will toward men Another of those fruits is joy springing from the former nothing inferiour nay aboue the other It is unspeakable and glorious It remoues all sense of corporall evill changes scourges rackings and all manner of torment so that as things very tart bitter by being boyled in sugar become very sweete and delightfull so all these grievances seasoned by this over-ruling joy are wholy altered and the most extreame pangs are turned into ease and pleasure Oh how the soule by it is delighted ravished and even here on earth transported for a time into a third heaven In the second kind are knowledge loue feare of God faith and delight in him with many other In righteousnesse brotherly loue patience gentlenesse goodnesse and many such like comming from the same stocke In sobrietie temperance in meats and drinkes modestie in apparell and moderation in all bodily comforts and refreshings Now in none of these is that soule barreÌ„ which effectually converseth with the word of God For the grace of God which bringeth salvation teacheth us to deny ungodlines and worldly lusts and that we should liue godlily righteousty soberly in this present world Let us descend to the particulars 1. Peace is brought home to us by the word preached Ephe. 2. 17. 2 Cor. 5. 19. so likewise joy instantly followes the word and accompanies it and enters with it into Cities Families and the hearts of people see Acts 8. 8. 39. and 16. 34. Iohn 15. 11. So also for the knowledge oâ— God it comes onely from the word and our exercising our selues in it hence called the word of knowledge Thus the Scripture of the Prophets made knowne the misterie of Christ but much more cleerely the preaching of the Gospell Rom. 16. 25. 26. see Iohn 17. 6. 7. 8. Thus meditation in the word teacheth us the feare of the Lord Deut. 17. 19. and 31. 12. 13. So to loue the Lord is the maine lesson which is continually pressed upon us by the word and which enters with it where it is effectually received see Iohn 15. 10. so Faith comes by hearing and hearing by the word And when we delight in the Sabboth wee come to delight in God Esay 58. 13. 14. Thus brotherly loue and all the fruits proceeding from it come by the word 1 Thes. 4.9 Thus likewise that sobrietie and temperance in the use of the creature is taught us by that word and he that is taught as the truth is in Iesus cannot liue wantonly Ephe. 4. 19. 20. 21. So when the Gospell had a right passage in the Colossians it was fruitfull among them and all that heard it see Colos. 1. 6. He that heareth and understandeth the word will be fruitfull Mat. 13. 23. Sure it is that every naturall cause will bring forth his ordinary effect if it be not over-ruled by some higher power or hindered in working by some defect in it selfe or want of some helpe necessary to concurre with it Now then this seed of Gods word being his power to salvation and used by his Spirit not onely as seed but as water nay as fire also to caâ—l forth â—he vertue of that which is sowen being assisted by such an Husbandman who both knows how to use it and can resist all impediments cannot but yeeld that fruit which hee intends and appoints Esay 55. 10. 11. Iohn 15. 1. 2. Theâ—e is no study but will to a man very dull if he employ his time much in it bring some profit certaine therefore it is that the heart which with delight and continuall meditation doth exercise himselfe in that word which God hath given to bee his wisedome to traine us up in the right knowledge of God and in the practice of a Christian life will bring us though in nature dull of hearing and very fooles in understanding to some good measure of knowledge and by continuall use increase that wisdome which it hath begun to worke in us Psal. 19. 7. and 119.98 99. 2. In that the spirituall fruit is compared to the fruit of the Palme let us especially learne in this similitude that as the fruit of that tree is some yeares before it come to perfection and is much longer ripening then any other so the fruit of the Spirit doth not presently attaine to maturitie but very often incrâ—aseth very slowly and is long before it come to that full growth and perfection to which it is ordained in which respect the Kingdome of God is compared to a graine oâ— mustard seed the least of seeds and the greatest of herbes the beginnings of it are but weake and yet by little and unsensible degrees it growes to wonderfull strength even in this life see also that parable Mark .4 26. 27. 28. Surely the Husbandman waiteth for the precious fruit of the earth and hath long patience for it untill he receiue the former and latter raine well therefore may we waite upon our God expect his leasure with patience for the fruit of heaven The Apostles had faith to forsake all and follow Christ yet when they had long followed him and had seene his glory in so many miracles so powerfull preaching nay even simple in it owne shape and much excellence upon the mount they had but little faith when we heare the Prophet David after so long study in the law still call for knowledge and opening his eyes Psal. 119.18.27 when we see the Apostle professe that he had not attained but followes hard this truth is manifestly cleered unto us Let none marveil at this for we see the like in all creatures As any is more excellent then other and longer lived so is he more slow in growing and attaining his perfection Those beasts which liue but a shorter time sooner come to ripenesse but as man is farre beyond them so is hee more slow of growth and even in man we may obserue that in the beginning when they lived eight or nine hundred yeares they slowly attained to ripenes and full age and were commonly an hundred or sixtie yeares before they had any childreÌ„ Gen. 5. Seing therfore this new creature is far the most excellent of long life even for ever and ever we cannot wonder if it come on in some very slowly Again as any creature receiveth digesteth more or lesse sustenance so is it more or lesse speedy in growth now the word of
possible fully to eye the filthinesse of it it would infinitely amaze and affright us Certainely when in our measure we are enabled by the Spirit with open eyes to behold it we loath and abhorre it and our selues for it Ezek. 36. 31. Iob 42. 6. But in nothing may wee more cleerely perceiue the horrour of sinne then in that comparison so often usâ—d by the Spirit where this spirituall death is resembled to the bodily and called the body of death For looke as a living body graced with fit proportions and naturall colours full of spirit is an amiable and louely object to a bodily eye which yet when the soule is departed and hath beene some little time in the graue is a lothsome fight so that they who before doted on it now tremble to behold it so where the blessed Spirit quickens the soule of man and fils it with the life and beautie of God how glorious how ravishing is this sight to a spirituall eye but when the spirit of man lies dead in sinne buried in lust what can it differ from a Devill incarnate neither is it only in it selfe very evill but a fountain streaming forth all manner of evils First it remoues all good things as 1. the fountaine of all good God himselfe 2. all those blessings which flow from him as temporall Ier. 5.25 Esay 24. 5. spirituall as was evident before yea eternall Rom. 3. 23. Secondly it heapes on us all evill death of the body and all the sorrowes which attend it Rom. 5.12 Lam. 3. 39. But in nothing more evidently appeares the cursed and filthy nature of sinne then in the infection of it and meanes to purge it the contagion of it spread into the whole generation of man and one sinne committed by one hath brought forth a world of sinne and sinfull men that the very foundations and originalls of mans generation are uncleane and make every one uncleane that toucheth them it defiles our very prayers maketh them odious Pro. 15. 8. and 28.9 and turnes a Saint nay an Angell into a Devill Againe no other meanes to purge it but the blood of Christ and that applied by no other hand but of the Spirit But some will say â— sinfull men neither see nor feele any such miserie they liue merrily and in all jollitie That they neither see nor feele is it any marvaile for first they haue no eyes to see Deut. 29. 4. nor sense to feele Ephe. 4. 19. 2. To a corrupted tast sinne is as a sweete poyson pleasant in the mouth but in the stomack deadly it is as riotous spending which is not felt instantly but with delight yet in time presseth and breaketh our backs with debt 3. As those herbes of Sardi which killed with laughing so sinne doth not onely with griefe and torment bring men to destruction but with mirth and dancing Lastly in a naturall heart sinne is in its natiue countrey and naturall place now a stranger is soone observed but natiues seldome regarded nothing is burthen some in its owne place a little water in a vessell will soone wearie us but a whole River when we are in the midst of it and under it is no load But if wee obserue the faithfull we shall soone perceiue that although very little of this sinfull filthinesse remaine in them in comparison of others yâ—t doe they see it with much griefe and feele it with extreme loathing as Psal. 38. 3. 4. 5. 3. Every wicked man is a most cursed creature and a miserable wretch Thus truth as it evidently appeares from the text and that which hath beene spoken of it so it will more cleerely shine in many other evident testimonies and grounds drawne from the word of God and our reason Thus are they called the children of the curse and the children of wrath Read Deut. 28. from the 15. verse to the end Revel 3. 17. Destruction and calamitie is in their wayes For our reason as it confesseth there is a soule so can it not deny but that the losse of it though with the gaine of a world is a great miserie Now every wicked man wilfully looseth his soule and casteth it into utter perdition for the reward of sinne is death 2. What estate can bee more miserable and cursed then to bee delivered up to the power of such an enemy who mortally hates us and with all his might seekes our utter destruction But every sinfull man is in the possession of Satan to be kept in chaines of darknesse to everlasting perdition he rules in them and wholy swayes and carries them with greedinesse to torment of body and soule without end or intermission Nay even without the word our reason will acknowledge the wicked man the onely miserable man For even Heathens haue concluded that no man can bee happy before his death and how should a wicked man bee happy after death Even the best of his life is spent in vanitie and much vexation of spirit and is continually subject to many other evils so especially to the feare of death his greatest pleasures are soone loathsome and as the Bee hony in the thigh a sting in the taile Doth hee fill himselfe with choice of dainties and rich wine it breedes head-ach cruditie in the stomacke and at length scorning the greatest rarities Is he seated high the more is he subject to all blasts of envie of those that are under him and lightnings of those that are aboue him Is hee rich what misery to get it what feare to lose it what griefe to forgoe it To conclude If a wicked man bee poore and bare in this life no man will say he is happy if hee be rich and liues in pleasures so much more obnoxious is he to all misery the losse of all such things being certaine and the time uncertaine when we shall loose them But their condition seemeth altogether contrary no not to the eye of reason for naturall men haue seene and confest their miserie 2. Things are not alwayes as they seeme A man noble in birth great in possessions brauely attended and faring highly but guiltie of treason may seeme a happy man to a foole but wise and understanding men know well that he is in a miserable condition 1. Now then if thou find this folly in thee so common among men to seeke and esteeme earthly things as those chiefe blessings in which consisteth our happinesse checke and chide it and thy selfe for entertaining it Surely if Christian râ—ligion had not taught men their folly and spirituall wisedome made them see their errour yet the common understanding of a reasonable creature and the mistresse of fooles as some call experience would discover how vaine and senselesse is their opinion and practice For how should that giue us rest which is never at a stay in it selfe but ever ebbing and flowing How happens it that when these things increase thou findest thy selfe no happier
death whom wee see liue to sinne Rom. 6. 2. 7. 8. what benefit of his resurrection who hath no life of the Spirit what good by his intercession which are condemned with the world see Psal. 9. 17. 2 Againe in that a wicked man is not as a tree planted by the rivers of water nourished by that moisture of life in the word learne here that the word of God doth not profit the vnfaithfull and wilfull sinners such as go on in their sin They may hear know and vnderstand what is spoken be able to discourse of it and dispute by it but it brings home no life to them no saving grace The word doth not profite them because it is not mixed with faith Looke as in earthly treasure we may see great summes heare the ring of it see it told out know the worth and quantitie of it nay hold it in our hands and carry it to others yet be no whit the richer by it unles we own it our selves and purse it vp to our owne use so in the riches of the Gospel wicked persons may hear read discern the particulars and excellencie of it convey it to others and be themselues poore and naked Men may fit at table see much varietie of meate smell it know the sweetnes of it tast the goodnesse of it but if they doe not swallow reteyne and digest it it profits nothing Thus many sit as the people of God have some savour and smacke of some grace tast the good word but casting it out againe and not incorporating it into their soules by an unfained faith through obedience it doth them no good So in that parable where the Lord compareth the word to seede the wicked are resembled to such grounds as are either stony and resist it or haunted with ravenous fowles which devoure it or over-runne with thornes and briars which choake it And as moisture is sucked and drawne in by the rootes of trâ—es plâ—nted by the rivers but a stone though whelmed in water yet is wet onely in the superficies or out-side but within is as before it was so the heart which is prepared for the word drinkes in this water of life prospers flourishes and growes fruitfull by it but a wicked man though hee may seeme to haue his out-side washed by it yet it never sinkes into his heart nor soakes into him The reasons of this are manifest 1. There is no passage for the word to enter into the hearts of wicked men an hard fore-skinne stops up the dooâ—e that the word should not get in see Ier. 6. 10. Their eares are uncircumcised and they cannot hearken in which respect that phrase of boaring the eare is used by this Prophet Psal. 40. 6. There is a deadly feod and open warre betwixt the word and the wicked It will not spare them nor they it it is a word to wound a mighty weapon to subdue them accuses reproches vexes them they abuse reject and slander it hence the Minister is of all other most hated and opposed by them reviled and contemptuously abused and abased Compare Ier. 15. 10. with 18. 18. Nay the word is so farre from bringing them life that it hurts and kills not of it selfe but through their default They pervert it to their owne destruction For as good meate breedes good nourishment in a good but noisome humours in an ill stomacke so the word is the savour of life to the Elect bâ—t to others the savour of death When a pipe lies in a cleere fountaine it carries along the pure waters to the cisterne which thence are distributed to every office iâ— the house so a sanctified eare conveyes the word to the heart which thence is sent forth into every action But as when wholesome water is brought into a filthy pit the stinking slime infects it with a noysome and poysoning qualitie so when that pure and precious word the water of life enters into a wicked and rebellious eare it proues deadly and as Physicke that never worketh the destruction of him who taking it into his understanding resists it and suffers it not to worke upon the will and affections see Ezek. 47. 11. The raine which falleth from heaven and watereth the earth bringeth out both good seed and weed with it so the word doth not onely nourish good things that are planted in us but accidentally through the perversnes of men sometimes their mis-construing sometimes their opposition lusting against it produceth their filthinesse and consequently worketh their perdition 1. Now heere is fit occasion to rebuke that presumptuous conceit of wicked persons who being still naturall men and in nothing changed from their first estate yet make full account to finde mercie in Christ and never question nor indeed try their hopes of salvation by him God forbid say they that every ignorant person should be damned God is more mercifull then so more gracious then you would make us beleeue True it is God is more gracious mercifull then either we can utter or they conceiue And that his infinite grace hath he especially declared in that wonderfull expression of it giving his sonne to sinfull man that whosoever beleeveth in him should not perish but have life everlasting But his mercies are not disposed according to mensfansies but according to his owne will and wisdome And he hath suâ—ficiently opâ—ned this dispensation of his grace that all men might take notice of it True also that God hath given Christ but onely to beleevers neither haâ—h any man any interest in him or right to that attonement made by him but onely by faith in him Christ is receiued by faith Iohn 1. 12. and continues in us by faith Ephe. 3. 17. therefore by faith in him we have life Gal. 2. 20. and whosoever giues not him that obedience of faith shall not see life but the wrath of God abides on him Iohn 3. 36. But knowledge must goe before faith and obedience will surely follow it we cannot beleeue what wee know not therefore hearing is necessary and not every hearing but hearing Gods word preached by his messengers makes Christ knowne to us and so works faith Knowledge is the first step to eternall life so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ who is light haue fellowship with darknesse and not expell it And obedience doth infallibly attend this saving faith called therefore the obedience of faith Rom. 1. 5. and 16. 26. see also Rom. 6. 17. Hence salvation in Christ is onely given unto those who obey him Heb. 5.9 and the ignorant and disobedient utterly cut off from all hope 2. Thes. 1.9 Certaine also is it that God offers grace to sinners nay gives eternall life to sinners and promiseth pardon of sinne but onely to those who take hold of these offers and turne away from sinne by repentance forsaking the world and their owne wayes and cleaving to the Lord walking
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
receiue of it they doe not receiue with sincere affection as the word of God but keepe themselues free from it where they list yeelding some obedience in some particulars nay indeed not at all obeying but rather following some naturall inclinations of restraint put into them by God Thus doe we see some of them at this day plainely uncasing themselues and professing Christ liue like beasts Others when they haue for some sinister ends as Demas followed the truth for a time fall cleane off revolting either to Antichrist or to the world in covetousnesse and notable profanenes But many as the Iewes in Iohn Baptist can for a time rejoyce in the Minister and the word while they are fresh or as Herod till they come crosse of them but being not planted by the rivers of water onely for some respects using a while but not constantly conversing with the Gospell in a short space they wither and fall from their profession 1. Here first may those wilfully and even desperately blind persons be censured who being sunke in a deepe securitie against the light of Gods word and their owne reason will perswade themselues and presume that although they grow old in their wickednesse and liue in open grosse filthy sins yet haue they faith as good as the best as true a loue to God as any of them all a strong hope of their salvation they haue as much feare of God and more then these sermon-men c. Now as a man who being to travaile by night in a dangerous way where on the right and left hand are many steepe rockes and fearefull downefalls should yet refuse a skilfull guide with a lanterne or torch and further because he would not see his danger would shut his eyes and winke were but a foole worthy to bee begged and no better then a mad man and though hee should boast much of his skill and knowledge in the passage that he could blinde-fold and in the darke goe as safely and come as securâ—ly to the end of the way as he that journyed at mid-day with open eyes this bragging would make him but more ridiculous in the eye of any reasonable man such are these God hath given them the lanterne of his word and direction of his most wise Spirit to guide them the way is darke if they stray but a little on the right or left hand they are dashed in peeces against the stumbling stone and fall into perdition but they refuse the word hearken not to their owne reason but following their sense like bruit beasts wilfully proceed till they fall headlong into everlasting destruction both of body and soule would they take the word along with them they would soone perceiue their wilfull errour That would tell them Faith purifieth the heart Every man that hath this hope purgeth himselfe as hee is pure Purge out therefore the old leaven that yee may bee a new lumpe It will teach us This is the loue of God to keepe his commandements If any man loue mee hee will keepe my word The feare of the Lord is to hate evill Our reason if we would open the eyes of it would shew us that when wee trust upon any for matters of great importance and haue hung our hopes upon him wee will set our selues to please him and will do nothing which may kindle his anger and breed dislâ—ke of us that if we loue and feare our Prince wee will liue in his subjection and obedience to his lawes that if our children loue and feare us they will obserue what we commaund and deny their owne wills to content us Now what pleaseth our Lord Will he be pleased with thousands of rammes will hee be pleased with saying Lord Lord and calling our selues his servants He hath shewed thee oh man what is good in his sight and what the Lord requireth of thee surely to doe justly to loue mercy and to humble thy selfe to walke with thy God to doe the will of thy Father in heaven Mat. 7. 21. That humble and subject denying thy selfe that is thine owne wisedome to bâ—e governed by his word thy lusts to bee ruled by his will this is that which God delights in Now then when men will folâ—ow their owne conceits and deceits in matter of religion without the word when they will walke after their owne hearts when they cannot bee brought to forsake so much as open grosse and palpable sinnes knowne and confessed but still walke in them is this to walke with God or can any man who hath any light from God in his word nay from his owne reason not see here his wicked and deceitfull heart that perswades him all is well when hee is yet in the very bond of iniquitie and gall of bitternesse The carelesnes of men in the weightiest matter which can concâ—rne them must heere be rebuked They make no doubt at all of obteining the kingdome of God There is no question they thinke and say of all this well what is the ground of this so strong confidence Certainly it is a Castle in the ayre without any foundation but onely a presumptuous conceit of an idle braine Had the Spirit planted in them this perswasion the flesh would lay batterie to it and labour to weaken it objecting an hundred feares and shaking it with wavering nay the Spirit also would make this advantage of the enemie to use more diligence to make their calling and election sure by fortifying that which is weake and adding grace unto grace But this is the device and worke of Satan that strong man who having possession keepes all in his peace The Devill having got them in this his cradle of presumptuous securitie rockes them in sleepe of sinne by this pleasing dreame and were their eyes never so little open that one sparke of spirituall light might enter they could not but see how they are besotted For aske them Is not eternall life the gift of God They cannot deny it And on whom doth hee bestow it but on his faithfull servants And how doe wee serue him but in holinesse and righteousnesse Doe you thus serue him Is swearing profaning the Lords day by doing our owne will neglecting nay despising the word Sacraments prayer publike and private are these any parts of holinesse Is lying railing cursing spightfull dealing stealing c. any part of righteousnesse Doe you not liue in these or some of these sinnes doe you keepe your mouth as with a bridle feare an oath detest a slander as well as a slanderer Doe you tremble and rejoyce in the word do you coÌ„tinue in prayer c. Here they haue no other refuge but those miserable fig-leanes which cannot hide their nakednesse Are you say they without your faults wee cannot be Saints on earth c. To reply to these poore shifts No man liues without sinne but thousands even all the faithfull liuâ— not in sinne they serue not sinne in the lusts of
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
of a whole Province so we distinguish the Greeke and Latine East and West Churches some lesser as the Church confined to any one Citie the Churth of Rome the Church of Corinth and some private shut up in one familie see Rom. 16. 5. Philem. 2. There is also a distinction of a true Church which continues in all fundamentall truth delivered by Christ and his Apostles or false which declines to some hereticall doctrines and departs from the foundation either from that rule of faith or manners Thus as the Marcionits Arrians Macedonians c. erring in matter of faith concerning the Godhead or manhood of Christ or concerning the blessed Spirit So the Nicolaitans maintaining filthy and promiscuous lusts were false Churches howsoever they were sound in divers other points of Christian doctrine Now the Congregation here mentioned cannot be stretched to any other but either the invisible or tryumphant Church 3. Lastly the just are those Saints of God which being justified by the blood of Christ are also sanctified by his Spirit So the sense is Howsoever here on earth wicked Atheists heretickes and hypocrites may come in sheepes cloathing and not onely creepe into the flocke but also rule and tyrannise in the visible Church yet as they are no members of the true invisible Church so when that great Shepheard shall separate the goats from the sheepe these wolues in sheepes cloathing shall bee uncased and cast out into their owne place with dogges Proofe Mat 25. ver 31. to the end Revel 21. last ver and 22. 14. 15. The grounds are 1. In the nature of sinners Truth and lies vertue and vice cannot stand together As therefore in the creation there was a separation of light from darknesse so in this perfect renovation 2. From the nature of the Iudge who is of pure eyes and cannot endure sinne but is a consuming fire to such 3. From the time It is the season when Christ shall wipe off all spots and wrinkles from his Church but these are spots and blots in the Assemblies 2 Pet. 2 13. Ephe. 5. 27. Here therefore is manifestly taught us that no sinner that is no man liuing in wilfull sinne and maintaining it in his practise is or can be a true member of Christ or his Church but indeed a very spot and blot in it Truâ— is it that as a field is called a corne field wher there is much and perhaps more weed then good graine and a heape of corne where there is more chaffe not from the greater but better part so a Congregation where many Atheists and hipocrites are miâ—gled with the faithfull is called a true church though indeed those are but as ill humours in the bodie rather griefs then any parts of it They were not of us they were not all of us see Math 7. 23. Hence called as before spots and blots The reasons also confirming this truth are apparent For first every member is and cannot but be of the same nature with the head monsters are they which haue the head â—f one kinde the bodie or any member of an other the head of a man the foote of an oxe But the nature of Christ is the divine nature pure and holy freâ— from sinne therfore also his members haue by in fluence from him been changed into the same diuine nature in that they fly the corruption which is in the world through lust 2. Pet. 1. 4. see also Heb. 7. 26. Secondly he cannot be a member of Christ who by the ordinances of God powerfully working on him by the Spirit is not renewed and changed He that beleeueth and is baptised is saued but he that beleeveth not is damned We are buried in him by baptisme the Gospell preached begets us in Christ But the Gospell and baptism where they are made effectuall by the worke of the Spirit clense and wash from sinne and bring to us that sanctification whereby we are purged Iohn .15 3. Eph. 5. 26. Thirdly sinne doth not onely separate from Godâ— Esa. 59. 2. but when it is in dominion divides us utterly from the government of Christ makes his sweet and â—asie yoke griâ—vous and loathsâ—me If we are members of Christ he is our head and King but where sinne hath dominion Christ his sceptre hath no place 2. Howsoever wolves in sheeps clothing may creepe into the flock of Christ of which Christ hath given us warning Mat. 7. 15. and the Apostle Act. 20.29 30. yet they shall certainly be uncased not onely in the finall iudgement where their hipocrisie shall be stript nakâ—d before all the world and their filthines bared to every eye but here also so farre that the Elect of God shall cleâ—rely discâ—rne and avoyd them as Math. 7. 16. God will lay open their falshood and discover their dissembling see Ierem. 29. 20. 21. 22. 23. Neither is any thing in scripture more evident then this dealing of the Lord who whensoever such Foxes haue entred among his people hath stirred up some eminent person and filled them with singular gifts to resist them least the faithfull might be deceived and drawn away by their hypocrisie Thus God opposeth Moses and Aaron against Iames and Iambres Elias and Elizeus against the Priâ—sts of Baal Iâ—remiah against Hananiah Ahab and Zedekiah Christ and his Apostles against the Scribes Pharises and Iewish false teacheâ—s Thus afterwards as haeretikes began to spring in â—he church hâ— raised up many faithfull pastors to cut downe their lies and display their hypocrisie which is evident in the storie of the Church and eminent this way was that holy Augustine who was called and indeed was the mall of heretickes The reasons also are cleere and plaine First and espâ—cially the loue of God to his Church who as he hath sent his sonne to bring them out of the power of darkenesse and the shadow of death so also hath given his Spirit to guide and lead them into all truth and his word as a touch-stone to try these spirits whether they are of God Secondly The vigilancie and care of those whom God hath set as watchmen who being not hirelings but faithfull Pastors doe not flie when they see the wolfe but giue warning to the sheepe Thirdly There is a spirit of discerning Philip. 1. 10. which God poures out to the faithfull in divers measures according to their place which they hold in the body of Christ to some more to some lesse to all some so that even babes to whom S. Iohn writes may try the spirits whether they are of God 1 Ioh. 4. 1. For even these comparing the doctrine of these hypocrites either with the Scripture or the rule of faith written by God in their hearts and finding the disagreement can refuse and abhorre it see 1 Ioh. 2. 19. 20. 21. Here is offered a very fit occasion to lay open the hypocrisie of that false Church and her apostacie which challengeth to be not onely the true but
there should bee a God and that ungodly persons counsels and actions should prosper but seing God his counsell decrees and honour must stand theirs must fall Haman and Mordecai cannot stand together much lesse God and ungodly persons They are but as a potters vessell and he crushes them with a scepter of iron they cannot therefore but be broken in peices 1. Here may we admire and detest that strong folly of men which desire resoâ—ue and delight to bee in their societie and condition which is thus hated rejected and scorned by God For doe they not know that wicked persons living in open rebellion against the lawes of God are by God rejected and hated are they ignorant that they liue and so purpose to liue in this estate they can denie neither yet shall no perswasion bring them out from their resolution but thus they haue and thus they will continue They heare the threatning and thundring word of God The sacrifice of the wicked is abomination to the Lord and all their wayes The froward in heart are abomination to the Lord therefore though hand joyne in hand they shall not be unpunished They heare their owne souâ—es testifie while thou livest in this rebellion neglect and restraint of prayer contempt of the word breach of the Sabboth swearing lying drinking thou art a most accursed creature They heare the gâ—acious promise of God I Haue no desire that the wicked should die shall he not live if he returne from his evill way and that loving invitation Why will you die yet are they so bewitched with the harlotry of sinne and so besotted in their miserie that neither Gods word nor their owne reason can perswade them to forsake their confessed but plâ—asing death and miserie for a confessed life and happinesse This wretched behaviour hath no other fountaine but either Atheisme or unbeliefe For either they denie God in their hearts or at least which is all one fancie him idle and not regarding without any care or providence or else they giue no credit in heart to those threats and promises of God Certainely many delude themselues with a conceit of mercie even in the highest rebellion and especially with the thought of turning at better leasure nothing doubting but that if they haue time to say Lord haue mercie on mee all will be well with them In humane affaires because the displeasure of the Prince is as the roaring of a Lion hence whatsoever may bring them into disgrace they will carefully avoid and if they haue incurred his anger what will they not doe to appease his wrath and procure his favour But their contrarie behaviour to God cannot but argue a contrary perswasion 2. The vaine labour of worldly men hunting so hotly and eagerly pursuing wicked Mammon It is wonderfull to see the brutish nay more thâ—n beastly sencelesnesse of professed Christians this way with what incredible paines and delight they follow after the fading world If either the word had not made them know or their owne experience confirmed to them the vanity and vexation of all earthly things if they knew not they should carrie nothing away with them there might bee some shew of excuse in such people But when they denie not that truth yet to take such paines for a fading vexing vanitie which even now in it selfe is nothing worth but in the eyes of fooles and instantly will bee nothing at all is more folly then can sute with a reasonable creature For to seeke and search for wicked riches and pleasures that is to pursue our owne destruction what madnesse is beyond it what marvaile to see a foole child or Lunatike to delight in some hurtfull thing Alas they want the use of that reason which should direct them But for a creature able to use his reason for a Christian that enjoyes the light of understanding nay of the word and Spirit thus to do at it passeth the conceit of a man how they should bee wrought to it Can any man plead ignorance and say I knew not that I should forsake this life and the appurtenances of it I knew not that riches haue wings as an Eagle I knew not it was as a spiders webbe Esay 59. 6. Iob 8. 14. 15. that my honours profits pleasures should perish and all my thoughts and labours vanish like a cloud What Christian but must confesse I know that good men shall leaue an inheritance to their childrens children but the riches of the wicked are layd up for the just If the wicked heape up silver as the dust and prepare raiment as the clay hee may prepare it but the just shall put it on and hee shall divide the silver The riches of vanitie shall diminish Nay the happinesse of the wicked shall destroy them yet will they by fraud cousonage oppression lies perjuries and all manner of wickednesse labour to inrich themselues and bee loaded with thicke clay How true and fearefull is that saying That gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death Our experience of Gods curse upon such wicked substance hath begotten a proverbe that ill got goods never prosper yet as if joy comfort life and happinesse wholy consisted in earthly things so doe men runne and poast after them To shut up all in a word of exhortation use all diligence and labour to come out of this cursed estate I do not wish thee to looke out and long for happinesse nature and selfe loue will enforce this desire and thou canst as well remoue hunger and thirst from thy body as this wish of happines from thy soule But as thou desirest to be blessed so seeke it in the right way Hearken not to ungodly counsels giue no credit to the vaine perswasions of unexperienced guides never acquainted with true blessednes or the way that leads to it Trust in the Lord thy God and thou shalt be assured beleeve his Prophets and thou shalt prosper Say to thy soule Art not thou spirituall and immortall aâ—d are not all these things in this world in which ungodly persons place their happinesse carnall sensuall and perishing in the use and is it possible that an immortall Spirit can be blessed by enjoying things fleshly and fading Doth not thy excellencie consist in likenesse to thy Creator and Redeemer and in his divine nature and how then should sinfull men and counsels directing thee or rather plunging thee in the mirie wayes of worldly Mammon wicked riches advancements and pleasures bring thee to this thy happinesse When I heare or read of an humane creature mingling himselfe with a beast I disdaine loath I detest his filthinesse and account him for the greater beast of the twaine eveâ— an abominable monster If thou then an heavenly and glorious substance shalt dote upon earth and dung canst thou esteeme thy selfe any other then a prodigie or monster in nature Oh then learne with an
holy disdaine to scorne that thou in thy understanding will and affections shouldst be wholy employed in the world and setled on earth where thou hast no mansion But follow thou the conduct of this experienced Guide the holy Prophet and that more perfect Leader the most holy Spirit Set and settle thy affections upon these things which will deserue them Turne the streame of thy covetousnes to covet spirituall gifts 1. Cor. 14.1 Take off thy ambitious desires from the world and let this be all thy ambition that both dwelling at home and removing from home thou mayst bee acceptable to him Is there not another world another life another food rayment treasures another inheritance another Lord of all flesh and spirits who is over all and in all Is not his loue better then life Psal. 63. 3. And are not all these spirituall immortall and glorious were it not madnes then in thee being an immortall spirit to forsake all these and cleaue to earth Is not Christ thy life nourishment of thy life thy meate and drinke indeede Is not he thy glorious covering Oh then put on the Lord Iesus and take no thought for the flesh to fulfill the lusts of it It is thy Saviours voyce which invitesâ— and calls thee If thou thirst come to me and drinke and wilt thou not answere with that woman Lord give mee of that water that I may never thirst Skinne for skinne and all that a man hath will he giue for his life let therefore this life into thee Liue by faith in the Sonne of God who will liue in thee Hide up thy life with Christ in God that when hee appeares thou mayest also appeare with him in glorie And to this end remember-he hath given thee his word to instate thee in this happinesse to be a light to thy understanding a rule to thy will and affections to guide and never leaue thee till it bring thee to blessednesse It is that which will nourish thee in it that which will build thee up and giue thee an inheritance among those that are sanctified Oh then hold thine eyes thine eares thy heart close unto it to read heare meditate in it day and night so shalt thou prosper in all thy wayes so shalt thou grow up like a flourishing and fruitfull Palme planted by the Rivers of water and bee blessed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS THE TABLE A Page AFflictions How they are a meanes of good vnto vs. Page 163. 164.165 An examination of our profiting by Afflictions p. 167.168 A reproofe of such as vpbraid the Children of God in and for their Afflictions 169. Comfort to the Afflicted in that their estate 172. Atheisme An vnreverend estimation of Scripture is a sure signe of Atheisme and Infidelitie p. 11. Attention The words Authour should raise vs to Attention p. 9. B. Barrennesse It cannot be of Spirituall fruit where there is Delight in and Meditation on the word 145. We ought to consider of our Barrennesse 194.195 Basenes There is nothing but Basenes in wickednes 221. Beginnings The Beginnings of delight in Gods lawâ— is a comfort to Gods servants 140. Beautie The wicked cannot discerne any Beautie in Holines 185. Blessednes Its description and whence it followes 1. 2. No sayling to its Haven without the Word p. 2. This Blessednes discouered more fully by elegant similitudes 18. 19. 20. The word Blessed yet more fully vnfolded 20. That the Elect of God not onely shall be hâ—reafter but are already Blessed 28. Repentance is the way to Blessednes 48. Dâ—light in Gods law bringeth Blessednes 89. That a wicked man is not blessed 175. Blessednes Wherein it consisteth not 176. Reasons for it 178. C Chaffe what and wherein the wicked are resembled thereunto 219. Changâ— a reproofe of such as change not or if they doe it is for the worse 136.137 Christ a complaint with an answer to that complaint of all discouragements of following Christ. 10.11 Christian how a weake or distressed Christian is to be handled 34,35 Companie vide Fellowship Whosoever desires to bee happie must avoid the companie of the wicked 26. How farre the companie of the wicked must be necessarily avoided ibid 27. Congregation what the word signifies 2. Contrite comfort for the contrite Counsell what it signifieth 21. Wicked Counsell will not bee wanting as long as wee liue in this world 22. A caveat for such as giue ungodly counsell 34. The inevitable mischiefe of such as follow the counsell of the wicked 240. Curse nothing but sinne and wickednesse can bring a curse 179. D Darkenesse what it doth most commonly intend or imply 129. Death how the spirituall death is resembled with bodily 108.109 Delight Delight in Gods Law bringeth blessednes 89. And sweetnesse 96. We must be so delighted in the law as by it to be refreshed ib. Reasons to enforce this affection of delight in the Law 97 What a temporarie delight the wicked haue in the word 99 A pressing to this delight 106 Where there is delight in and meditation on the word there can be no barrennes 145 Delight in the word brings not onely grace but glory also 149 And prosperitie 160.161 Deny how men deny God in his word how in their workes 103 Devill he is a cunning fowler 22.23 Doing that is the fruit of the good seede of Gods word 114 115 Hearing and doing must goe together ibid E Edification wee must so have the word in our selues as to edifie others also 113 Elect the Elect of God not onely shall be hereafter but are â—lready blâ—ssed 28 A reproofe of such as make no good use of the doctrine of Election and Predestination 259 Estate A twofold knowledge by which we may judge of our Estate 54.55 Evill The heart of man is not onely prone to evill 〈◊〉 resolute in it 47 F Faithfull They can never fall finally 149 Vide fall The faithfull must not limit God his time for the accomplishment of his promises 155 Fall The faithfull can never fall finally 149 This is strongly sweetly and soundly maintained 150 An objection answered 151.156,157 Comforts against that uncomfortable doctrine of Pelagius 158 In all the judgements of God the wicked shall fall 234 Feeling How sinfull men feele not their miserie with their woe therein 181 Fellowship vide Companie p. 26.27 Follow A sweet encouragement to follow such a Leader or Guide as Christ. 10 An answere to such discouragements as may dishearten us herein ibid Fortune The folly of laying good and evill successe upon the shoulders of Fortune 170 Fruit When the word is rightly heard fruit followes 144 Reasons of it 144.145 G Glory The wicked shall never enter into Glory 202 Reasons 202.203 God How he is denyed in his word how in our workes 103. 104 Grace It s resembled with salt 24 Grace is communicatiue 39 Growth in Grace is not presently perfected 154 Grace doth not neither can spring from Nature 200 True saving