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
should preach otherwise he should bee able to distinguish and accurse it know therefore Pastors and Teachers are as well given by Christ to his Church as Apostles and Evangelists both are his Messengers and these speake no lesse the word of God then the other so farre as they mingle not their own inventions but keep themselues to their commission and instructions delivered to them in the packet of the Scripture How therefore this word is to be received with what reverence and subject obedience judge thy selfe and consider the example of Cornelius see Acts 10. 33. nay even of that Heathen King who rose up from his Throne to receiue a message sent from God but delivered by a subject 3. The Law or word of God is full of sweetnesse and pleasure containing in it whatsoever may giue content or joy to the heart of man This truth evidently appeares in this place seeing delight in it is here required of all those which shall be blessed The experience of Gods Saints and their profession approues it They rejoyce in heart Sweeter then the hony or the hony combe They are the joy of our hearts The words of truth are pleasant words Hence the Church of Christ affirmes the mouth of Christ to be as sweet things And the reason is evident For as nothing is more grievous to the nature of man then darkâ—nesse imprisonment death so nothing more cheerefull then the contrary light liberty and life Now the word of God is the very light of our eyes not onely as the bodily light which is but a medium or meane of seeingâ— but first opening the eye and giving it inward light and then as a meane and outward light revealing other things to us So is it also called the meanes of libertie as well discovering unto us our naturall bondage and slaâ—very and how we are freed by Christ as also bringing us out of the chaines of Satan into the libertie of Gods childâ—en Hence it is called the Law of libertie So Christ is sent to preach libertie to the captiues Certainely the word of God is to the soule of man as the Angell to Peter It findes him in prison bound with divers chaines in a deepe sleepe in a darke Dungeon but it wakes him stirres him vp shakes off his bonds brings him out opens the iron gate and leaues him not till he is come to himselfe and feeles he is delivered by Christ. Nay it is his life by which being dead in sinnes and trespasses by nature he is quickned and raised up not to a corruptible but eternall and glorious life Therefore is it called our life that is the meanes which God hath appointed as well to giue us life as here to continue it therefore compared to seede and foode Looke then as light is a pleasant thing and it is a good thing to the eyes to see the Sunne so much more the soule which hath beene long held in miserable blindnesse and darkenesse cannot but rejoyce in the word which brings him that true light As a man being held in fetters and restraint is in a new world when he enjoyes his libertie so likewise that captiue soule which hath long beene bound and held fast by Satan in those heavie chaines of sinne is wonderfully ravished with the joyfull message of that glorious libertie Or as a man dying and ready to drop into the graue is not a little revived with the promise of a skilfull Physitian assuring him life so the soule that is now drawing neere to the gates of Hell and almost swallowed up in eternall death how is hee refreshed with the glad tydings of Salvation Therefore in all the historie of the Apostles travels and publishing the Gospell we shall ever finde that this word preached fild the Cities houses and hearts of men with rejoycing and gladnesse see Act. 8. 8.39 and 13.48 and 16. 34. And indeed as Corne Wine and such creatures were purposely created by God to strengthen and cheere up the body of man and by his ordinance not of themselues haue this power force to worke to that end to which he ordained them so this food of the soule is that creature appointed by God to fill the soule with gladnes strength to life eternall and therefore shall not misse of this end where God employeth it Even in earthly affaires heavinesse in the heart of man doth bring it downe but a good word reioyceth it how much more true is this of the word of God If that friendly word of Boaz fill'd the heart of Ruth with comfort and joy that being a stranger and having forsaken her friends and Country she found new friends good words and usage in a forraine place how much more must the cordials of that great Comforter in his word cheering our hearts and assuring us that though we haue forgotten our owne people and our fathers house yet of strangers and forreiners we are entred into the household of God and haue found the Lord Iesus so sure and fast a friend to our soules how much more joy and cheerfulnesse will this put into us How doe coole waters refresh a wearie Pilgrime toiled in dust and travaile so is glad newes from a farre Countrey Surely when the soule hath wearied it selfe and found nothing when it is tired in the travaile dust and sweate of the world and hath found all to be vanitie and vexation of spirit how welcome are those waters of life flowing from the Sanctuary how ravishing those glad tydings of pâ—ace sent downe from heaven by the Lord Iesus Christ and brought home to â—his heart by the blessed Spirit in the ministerie of the Gospell which is the power of God to salvation 4. It is not onely the dutie of such who desire happinesse to exercise their senses in the word of God but to doe it with delight that their hearts should stand so affected to the word as to their refreshing and pleasure for here is the feast of fat things which the Lord maketh for all nations and therefore inviteth to come cheerefully unto it being free and costing us nothing and willeth us to delight our soules in fatnesse verily the promise of delighting our selues in the Lord is confined to that dutie of delighting in these duties And indeed this delight being nothing else but that willingnesse of minde pleasing it selfe in this action infinite passages shall we finde in the scripture bending this way and exhorting us to embrace the word with this willing cheerefulnesse Bee swift to heare Be more ready to heare c. And the practise of the Saints is evident to this end as was before proved Reason will further enforce this affection upon us for 1. It is an Ordinance of God purposely set out by him for this end even to solace the heart and fill it with true joy and comfort as was before shewed and hence is it
when they can best use them Bee not thou therefore of an hastie spirit But much more are those to be rebuked who when they perceiue a man turned from his former course of life and now to frame his heart and actions to his profession they instantly expect an Angelicall puritie in such and an heavenly estate without sinne or blemish Hence is it that if they find any the least infirmitie they presently breake out into tauntings not onely of the person but the profession and into revilings no better indeed then blasphemies against the Lord and that holy calling which themselues professe In the meane time like grosse hypocrites they neither doe nor will see their notorious dissimulation and the foule deceitfulnesse of their owne hearts for themselues liue in sinne delight in sinne resolue to goe on in grosse sinnes and though there be nothing in them like a Christian yet will they be called and counted Christians 3. Here are refuted and reproved Papists and all other ungrounded Christians who deny the perseverance of the Saints and affirme that even those who by a true faith are entred into Christ and are now in the Covenant of grace may yet fall backe againe and become utter Apostates from the truth of grace which they haue received and so finally bee damned This errour a rag of Pelagianisme newly washed and worne by the Papists confuted and condemned by the primitiue Church and especially by that learned Saint Augustine is so palpably contrary to this and many other Scriptures that it cannot be defended without manifest and grosse impudence and contradiction to Christ and his Spirit But they object to what end are those many cautions in the word Let him that standeth take heede least hee fall c. We must know for answer that this Scripture speakes onely to such as thinke they stand and indeed such warnings of God are not onely given that we may know there is a possibilitie in man as of himselfe to fall but for divers other ends 1. Some of them are spoken not of utter or universall falling from God or from faith but into some sinne noâ—withstanding which fall he may still retaine communion with God and faith in Christ unlesse we thinke that every minute the Saints are out and in with God 2. Such warnings are given to humble us by knowing that not onely our lapsed nature but even in this new life of regeneration there is a power utterly and finally to fall awayâ— much more in this then in that state of innocency so that our standing is onely by the Covenant of God his mercy and truth that we continue in this grace is not from any principle in us but from that infallibilitie of Godâ— grace seaâ—ed up in his Couenant 3. Such admonitions are meanes whereby the Lord exciteth our hearts to watchfulnesse and all other duties by which he hath decreed to support us nay whereby we aâ—â— upholden For when God commaunds to stand fast he giues power to stand as he commaunds As in the word of Creation when the Lord commanded Let there bee light there was light so in our renovation what hee commaunds in his Elect he performes and makes his word powerfull to actuate what he perswades Againe they object many passages of Scripture They haue made shipwracke of faith c. Know that in faith there are many things 1. A knowledge and profession of the truth 2. A consent to that doctrine both being actions of the understanding 3. There is an action of the will which not onely chuseth Christ as a great blessing so may a reprobate who hath set his heart upon the world but as the supreame and onely blessednes in whom alone without any addition he is happy and therefore resteth upon him and acquieteth himselfe in the enjoying him The other two are often called faith and are in part yet not without that third action of the will that true faith whereby wee liue in Christ but the other separated from the last are but the Devils faith now this may be lost without any prejudice to this cause But further they say as did their Predecessours the Pelagians this is a key to open a way to all licentiousnesse Answer them not onely as before in the fourth Instruction but 1. That there is no doctrine which crooked men may not pervert to wicked ends 2. Deny that there is any just cause for a reasonable man to take liberty from hence of sinning Should a weake man know that by eating this or that meate he should not dye but yet be grievously sicke and lye in much and long torment were not this sufficient to keepe him from eating it But as hee of whom the Poets write that was made of mortall immortall yet subject to disease being wounded with a poysoned dart earnestly wished a possibility of dying so let us know that the stings and sorrowes and many most smarting effects of sinne are such that they will sufficiently fright the faithfull from falling backe and revolting to sinne though they know they shall not be utterly or finally cut off from Gods favour Beside how shall they which are dead to sinne liue yet therein nay where this hope is which maketh not ashamed there will follow a continuall purifying and cleansing from sinne Let every weake soule apply this soveraigne medicine to it selfe thou shalt not utterly fall away the same God who hath called thee and begun this good worke iâ— thee shall perfect and continue it to the day of the Lord Iesus Thou shalt bee preserved blamelesse unto the comming of the Lord Iesus Christ. For faithfull is he that hath promised who will also doe it Be not too much discouraged with thy slow growth for know he surely growes who feares that he stands at a stay and is jealous of himselfe and of his deceitfull heart The sense with griefe that thou so little thrivest is an evident signe that thou increasest Ground therefore and stablish thy soule on the truth of God and remember his promise The mountaines shall depart and the hils bee removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee oh thou afflicted and tossed c. Labour for those never-fading fruits and giue no rest to thy soule till thou hast obtained them Oh how is it that we are so slothfull in matters concerning our eternall happinesse If we plant an Orchard how diligent are we by all meanes to fill it with the best and choicest fruit if a garden we will be sure to get the faireâ—â— flowers if wee desire increase of Cattell sheepe bullockes horses c. we will dearely buy and by price or friends labour to stocke our selues with the best breed Shall we suffer then our soules to bee barren or bee content with those wild grapes those rotten figs which the Lord abhorres
THE WAY TO BLESSEDNES A TREATISE OR COMMENTARY ON THE FIRST PSALME PSAL. 119. 1. Blessed are the vndefiled in the way who walke in the Law of the Lord. By PHINEES FLETCHER B. in D. and Minister of Gods Word at Hilgay in NORFOLKE LONDON Printed by I. D. for Iames Boler and are to be sold at the Marigold in Pauls Church-yard 1632. TO MY MOST HONORED FREE AND BOVNTIFVLL Patron Sir HENRY WILOVGHBY Baronet and to his most worthy Lady all blessings of this and a better life Sir THe ignorant generally complaine of too much preaching and some learned of too much writing The first haue no eyes to see either the grace of God in his word or their owne want of grace for want of that gracâ—ous word The other I thinke in this haue squint eyes or at least looke not the râ—ght way to the Gospell For did they condemne onely the wanton idle and vaine Pamphlets which too licentiously pandaring for lust stand forth in every shop or those turbulent libells which being engendered in earthly mindes breake forth into all bitternesse and fill the world with stormes and schismes who would not rise up with them against the wicked But the bookes by them censured nay despised and derided are such as tend to edification and are scorned either because they savour not of profound and deepe learning or not bumbasted with multiplicitie of reading or not stucke thicke enough with the flowers of Rhetorike when yet our owne experience makes us see these despised labours wonderfully to prosper in the Church whether it bee that the Lord delights to glorifie his power in infirmitie and takes no pleasure in the wisedome of words which makes the crosse of Christ of no effect or as light so the word is most cleere and powerfull when least mixed Famous is that historie of Sozomen who hath left it upon record that in the first Councell of Nice when an heathen Philosopher did not a little stumble the learned Christians a simple old man stept out and with plaine dealing both confuted and converted him No question there is great and even necessarie use of those speciall gifts in the Church yet by such examples the Lord plainely shewes that hee will not haue his meanest grace despised I am perswaded that with as much reason and lesse blasphemie wee may quarrell with the Creator for making so many rivers and fountaines on earth so many starres in heaven as with the Redeemer and blessed Spirit for storing this Kingdome with those gifts which make it as a watered garden and another firmament full of glorious lights shedding their beames into every corner For my selfe if any desire to know the reasons impelling mee to write what before I had spoken and giue way to my private and weake meditations to looke out in publike upon so learned an Age the chiefe are these First That redoubled and trebled commaund of our most gracious Saviour Feed my sheepe together with that inforcing motiue As thou lovest mee Oh! who can loue him sufficiently who loved to death whose loue passeth knowledge Or how can any man feed too much when no man can loue enough Therefore that Apostle there so adjured contented not himselfe to feed by preaching but to this day feedes us by his writing The same precept is often by his blessed Spirit pressed upon his Ministers Feed the flocke of Christ. As every man hath received the gift so let him administer it â—o other as good Stewards of the manifold graces of God Take heed to your selues and to the flocke over which the holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud O strong adjuration Now God forbid that I should ever esteeme any paines sufficient for that for which God thought not his bloud too much Secondly The streight account which our Soveraigne Lord hath foretold he will exact of all his servants to whom he commits these treasures of his grace so that the single talent shall bee accountable and the slothfull person adjudged to a fearefull condemnation and execution for not putting it to the banke Thirdly The profit of Gods people especially those committed to me by Christ. Surely there is a wonderfull loue betweene a faithfull Pastor and his faithfull people The Galatians could giue their eyes Aquila and Priscilla their liues to the Apostle But beyond all admiration was the loue of that Apostle who not onely loved the more the lesse he was beloved their neglect as it were by Antiperistasis kindling and enflaming his affections but could willingly deferre his joyes with Christ in heaven and still liue under the bloudie persecution of Iewes Gentiles false Brethren and which is worse then all these the fierie opposition and loathsome but forced struglings with remainders of sinne that hee might build the Church He knew not which to choose his presence with Christ in infinite felicitie or his edifying the Church with all worldly miserie Lastly Though there be eueÌ„ innumerable lights heaven yet is ther not one in vaine the very least and most obscure haue their use their light and influence yea those infinite little starres which by us cannot be discerned by reason partly of their distance partly of their smalnesse yet doe they paue embrighten and point out that milkie way in heaven And I doubt not but this little and weake worke shall through his power who brings light out of daâ—kenesse direct some or further them in that blessed way to eternall life But it may bee some will stop my way with slight eâ—tertainment and strong opposition of the world This cannot weigh with those stronger arguments inciting mee to this dutie I remember the Astronomers distinguish the visible fixt starres into six severall magnitudes Those of the first and chiefest exceed the whole earth in quantitie an hundred and seven-fold and even the most obscure and cloudy of the sixt magnitude eighteen-fold with advantage Thus those first and great starres the holy Apostles their followers and immediate Successours how wonderfully they did surmount the whole earth may easily appeare in this that when all the world interposed it selfe to ecclipse their light yet did they then shine more bright and filled the whole earth with the glorious splendour of the Gospell of Christ. So even in these last ages we haue knowne that notwithstanding all the opposition of Popes Emperours and many other Princes the whole earth indeed being banded against a very few and farre inferiour to those fiâ—st Ministers yet did they overcome all their malice and shed the long obscured light into all parts of the Christian world For my selfe I rest assured that one heavenly sparke in the least of those starres shining in the right hand of Christ shall not nor cannot by any earthly opposition bee so ecclipsed but that it shall breake through and both enlighten and enflame some of those whom God hath chosen It
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
are ravished with that beautie of his holinesse and in their prayse double this propertie Holy holy holy Lord God of Hosts In man it is the very image when hee is begotten unto God as his child through the immortall seed of his word hee doth resemble his heavenly Father which therefore the Lord commaunds us to follow and to labour for it and sets downe the penaltie of our neglect wee shall never see his face but shall bee banished from his presence It is the very end why God hath chosen us why Christ hath given himselfe for us yea the effect of his bloud the especiall worke of Gods Spirit dwelling in us In a word it is the very nature of God communicated to us There is no sinne therefore which more evidently exalts it selfe against Christ none that reacheth so high toward heaven in defiance of God as this when men despise in heart this image and nature of God and in despitefull termes and gestures publish themselues the scornefull enemies of holinesse How common this divellish profanenesse is may easily bee seene first in fastning the odious name of Sectaries and Heretickes upon those which desire and endeavour to flie the corruption which is in the world through lust and in truth of heart to follow after righteousnesse for if a man with feare and trembling striues to eschew evill and doe good and hath set up his resolution to walke godlily righteously and soberly in this present world how soone is hee branded by worldly and wicked men with the name of a Puritane Which being ancient Heretikes sheltring their ranke and stinking sinnes under that abuse of Scripture To the pure all things are pure pretended themselues to be cleane pure and holy in the practise of all filthinesse Nay they are not afraid if they discerne in any more shewes of godlinesse then ordinary to deride him by applying to him that title which is the most honourable that belongs to a Christian as This is one of the holy Brotherhood one of the holy Sisters Surely if they think them not such and speake ironically accounting them hipocrites of whome they thus speake for thus they excuse themselves then are they most vnexcusable who dare abuse to mockery the greatest honour that ever God vouchsafed the creature to be a Brother and heire with Christ and to apply a name appropriate to Gods Saints unto such as they esteeme no better then whited tombes and painted sepulchers And because folly is the especiall object of contempt they are come to that height of bold Atheisme that they will impudently terme such Gods fooles But as the Apostle affirmes the folly of God to be farre aboue the wisedome of men so these fooles as they call them of God are farre aboue these worldly wise Achitophels who with all their policie can never escape nay by it runne into destruction and perdition of body and soule That these should be Christians who mocke Christianitie that these should bee children of God who scoffe at the Brotherhood of Christ let them beleeue who can for my selfe I cannot see how the greatest charitie which is alwayes joyned with wisedome can otherwise account of these men then of most wretched Infidels filled with contempt of Christ and hellish Atheisme well therefore may we pray against their wickednesse let the lying lips be made dumbe which speake grievous things proudly contemptuously against the righteous We are a reproach to our neighbours a scorne and derision to those that are round about us Render seven fold into their bosome the reproch wherewith they haue reproched thee O Lord. Those that despise the word of God and him in this his Ordinance are here evidently condemned Let such know it is impossible to separate the despising of the meanest in Gods Ministrie from the contempt of Christ and God his Father he that despiseth you despiseth me and he that despiseth mee despiseth him that sent mee where Christ in generall speaketh of all Ministers whom hee employeth in the glad tydings of salvation and particularly of such as were not Apostles but the seventie Disciples who if we consider them at that time in the knowledge of Christian mysteries of faith were farre inferiour to the most ordinary Professours at this day In vaine therefore shall men plead before the tribunall of Christ Lord when did we heare thee preaching unto us and scorned thy word for he will nay hath already answered he that heareth whom I send heareth me and therefore what you haue done to the lowest of these my messengers you haue done unto mee Moreover there is nothing more certaine then this judgement of God that hee will mockâ— and scorne thy word when thou with as much earnestnes shalt sue to him as he now to thee Bâ—cause you despised all my counsell I will laugh at your destruction and mocke when your feare commâ—th See also Psalme 2. vers 4. And herein the Romish Church manifesteth her whordome in that shee hath and still doth make a mocke of that most holy word of Christ. Surely that which Pope Leo 10. spoke the rest of that Hierarchie thinke and are not dainty to expresse their thoughts in their actions who blasphemously boasted that the fable or tale of Christ had brought them no small advantage Evidently in those two actions doe they discover themselues what they thinke of Religion 1. That they turne the whole streame of it into the bottomlesse gulfe of their covetousnesse and ambition frame it wholy to earthly ends accepting no doctrine nor allowing it as good which tends not to the advancement of the Clergie and either directly or by some fetching about brings them in profit or honour This cannot but appeare to any man who doth not winke or lookes not through Iesuiticall spectacles 2. In that they equall such humane writings with the divine in which shines no sparke of divine light but are branded with manifest untruths and impossibilities and ascribe such workes to the holy Ghost wherein the Authour protests his end of writing to delight the eare of the reader nay desires to be excused for slender and bare speaking Hence arises much consolation to an afflicted soule which having a deepe sense of sinne speakes as the Apostle I am chiefe of sinners How farre soever thou hast gone in evill if thou turne from it and â—efusest any longer to sit in the chaire of scorning thou shalt be accepted and blessed There are three degrees of men departed this life the first when a man is newly dead and layd out another cosâ—in'd and going to the graue a third buried and stinking in the tombe Christ raised all these Iairus daughter in the house the widowes son upon the beare going to the graue Lazarus in the sepulchre he quickens by his spirit not only those that are dead but buried also in sinnes and trespasses Feare not therefore but come unto Christ or rather
their season And wilt thou take from one businesse to giue to another and yet so little regard this dutie as to make it waite vpon thy leasure nay utterly neglect and exclude it Lastly thine owne heart tells thee it is false when thou pleadest thou hast no time youth will finde time enough for their sports elder men to confer of worldly affaires and the oldest to prattle of things long since out of remembrance and hadst thou as much will as time thou wouldest finde sufficient leasure for this dutie But there is something to be gotten by diligence and labour in our earthly callings True The soule of the diâ—â—gent shall haue plentie But what Is there nothing to be gotten by this spirituall diligence by a frequent conversing with God in his word no riches no honour or prefâ—â—mâ—nt Is Christ no riches is it no honour to be the Sonne of God an heire with Christ And is not this obtained by the word and by it onely Search all the earth and see if thou canst find one faithfull Christian who when thou hast gottâ—n all the world before thee will change the least portion of grace gotten in the use of the word for all thy honour and wealth For that other part of meditation most properly so called that is recollecting and recalling to â—ur mindes what we haue read or heard which settles the other and is as the covering this good seed in our hearts and hiding it vp for fruitfull practise it is hardly thought on How few account it needful how very few that practise it For the most part as soone as men come out of the Church they fare as boyes that come out of Schoole The younger sort fall to sport and play the elder to confer of some weekely matters and thus if any of that good word cleaâ—e unto them they cast it out and giue it up as a prey to the Devill Surely as those greedy and noisome fowles wait upon us in our seed times and lie by shoals upon our Lands to devoure the good seed which is cast into the â—urrow so these foule spirits then especially by legions waite and watch us when we come to this seed time of eternall life and being full of envie and malice labour with all their craft either to turne away our eares from it or else by vaine thoughts or other idâ—e matters to steale it away froÌ„ us that we may be wholy barren and unfruitfull Now then how lamentable is it to see men so carefull in this earthly seed which sustaines their temporall life and estate so very carefull that they set up sâ—arcrowes they watch their lands they haue children with clacks and slings to fright the ravening fowle and keepe off the vermine but for this heavenly fruit wherâ—by they enter and grow in life eteâ—nall they are wholy carelessâ— of it sâ—me by sleepe and drowsinesse invite the Devill to come upon them some by stubbornes stonines of heart joyne with the Devill to keepe it out from the soule â—specially by neglect of meditation they betray themselues and even offer up this precious seed to that foule Spirit 3. Those are here reproved who instruct not others as they are able in the word If they haue knowledge they laugh and despise but teach not the ignorant Haue they servants grosly blind so let them lie they will never offer to bring them out of this darkenesse nay even wiâ—es and children they instruct not hence God curseth them with eye-servants untoward and froward women disobedient children If they see a Brother sinne doe they apply a seasonable and loving reproofe or admonition when they see men over-seene in drinke heare others sweare doe they reproue the offender that he may be found in the faith No such matter They make themselues merrie with such enormous sins by which God is made angry his wrath provoked by w ch they evidently discover themselues that they are not seasoned with any one graine of true and saving grace which is as a leaven spreading and catching like fire ever communicating it selfe as it hath power to any with whom we liue and converse If wee see a man able though not bound to it neglect a common worke we will thinke and judge hardly and how are we to be blamed who neglect this common worke belonging to all Christians especially being bound to it as well in charitie to our Brethren as by the evident and peremptory commaund of God Levit. 19. 17. When we see any dejected with the sight of sinne we will either jest at it or perswade him it is melancholie draw him to companie so to driue out the worke of Gods Spirit with some worke of Satan Thus we are so farre from provoking such as goe slowly by exhortation to mend their pace that rather we discourage them in their beginnings and by opposing our selues would stop and turne them backe to their former deadnesse Oh! if men especially those who are of more knowledge and greater place would joyne in this worke of God with his builders how fast would the Temple of the Lord rise aud goe forward how blessed would this Nation and Church be But now when the Minister is forsaken and left alone to all this busines having so many lets and opposites it is no marvaile if the building goe on very slowly But let us take good heed to our selues marke the cheerfull disposition of the people toward the rearing up the Tabernacle Such was their willing liberalitie that Moses was enforced by proclamation to restraine their readinesse in offering Compare Exod. 35. 5. 6. 21.22 23. with chap. 36. 5. 6. How shall they condemne this generation who utterly withdraw their hand from this holy worke and will not so much as lend us a copie of their countenance toward the rearing of Gods living Temples How lewdly doe many neglect the practise of this divine law Certainely as any dutie is more for Gods honour and their profit so is it by them more despised they will read rather then heare heare rather then practise the corrupt nature of man detesteth this subjection Rom. 8. 7. If God commaund any thing be it never so easie or delightfull it is hated so the Sabboth but what he forbids be it never so grievous they will doe it as kill themselues sacrifice their children to Divels Very many are open Rebels and though they are called and would be counted Christians yet resolutely refuse to yeeld subjection to the law of Christ and will not sticke plainely to proclaime it The word which thou hast spoken to us in the name of the Lord wee will not heare it of thee but wee will doe whatsoever thing goeth out of our mouth and so palpably doe they trangresse that when they haue sworne obedience and professe it in generall they will utterly deny it in the particulars compare Ier. 42. 5. 6. with that 43. 2. 4. especially where they are crost in those things which their
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
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
senselesse in that life of holinesse in which he was formed at first and conformed to God 2. No circumstantiall accident or qualitie but such as are inherent can debase or vilifie any substance Gold were it covered all over with durt not the lesse precious but any mixture of baser mettall makes it of lesse worth Thus neither povertie contempt of men weaknes of body are any iust causes of despising in all which estates we reade of heathens honourable in the eyes of their coaevals and many Christians glorious in the eyes of God and men But sinne being once rooted in man is such an inherent qualitie as eats out of him whatsoever is perfectly good as holines perverting the best natures to most evill It strips the body of that glory and maiesticall beautie in which it was framed and covers it with shamfull nakednes It robs the soule of all those glorious endowments with which it was gorgeously apparelled by the Creatour and brings upon it a most miserable povertie and loathsome deformitie Certainely as wilfull rebellion against an earthly Prince taints the blood and abases the whole stocke making them of noble vile of rich poore so that they instantly lose all civill priviledge and preferment so the treason and rebellion against the King of heaven by sinne casteth man downe from that height of dignitie which he enioyed in his service and onely by his favour to the lowest and basest degree of all the creatures Howsoever wicked men may flourish in the eyes of carnall persons and even reigne upon â—arth in an outward false prosperitie howsoever they are so mingled in the church that they cannot many times be discerned by man yet the judgments of God will surely finde and single them out and bring them in due time to utter confusion This is here somewhat darkly in a comparison but very strongly confirmed when they are resmbled to chaffe before the wind for as the dust of chaffâ— lies safely with the good graine while it is not movâ—d and stirred but whâ—n it is fanned or the winde let in it presently is scattered and peâ—isheth so the wicked in the day of peace till the Lord ariseâ—h to judgment lie secure and seeme to prosper but when the Lord takes his fanne into his hand and purgeth his floore how suddenly are they consumed Read Ier. 30. 23. 24. Amos 9. 9. 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92â—6 7 and 140. 11. Looke as dogges pursuing an Hare or Deere follow incessantly and though they flie from one starting hole to another yet never giue over till they take and destroy them so shall the judgements of God pursue the wicked though they seeme to escape some evils yet shall they certainely bee followed till they are utterly consumed Thus when Ahab had sold himselfâ— to doe wickedly first a long drouth and famine findes him out starts and pursues him when he had escaped that the sword followes him when there through the mercie and long suffering of God calling to repentance hee had gotten the better and now by wicked policie had setled his kingdome and made way to his tyrannie in the bloud of Naboth the fearefull threatnings of God overtake him and fill his soule with fright and horrour when hee now through a fained repentance had winded out of that miserie yet the vengeance of God so closely hunted him that in spight of all warnings he falls by the sword of the Syrians the dogges licke up his bloud and eate up all his familie Thus Iehoram sonne of Iehosaphat 2 Chron. 21. being a wicked King is first put up by the Edomites then hunted by the Arabians lost his goods his sonnes his wiues lastly a sore and tedious disease overtakes him and at length pulls out his very guts with grievous torments and the reason a most necessary and infallible cause of this effect is that justice and office of God being Iudge of all the world 2. Take hence a sure tryall of thy estate Thou art borne under the Covenant and in the Church but know the chaffe springs and ripens with the graine thou art a member of the visible Church the chaffe is brought in with the corne thou enjoyest the meanes of eternall life the word Sacraments rods in afflictions but the chaffe and wheat are beaten and sifted together But therefore passing by such common workes which agree as well to the reprobate as to the godly examine and try how these ordinary meanes worke upon thee and what effect thou seest proceed from them The flaile beats out the corne and the fanne purifies it if then thou art one of those whom that great Husband-man will gather into his Granaries the word of God shall separate thee from the heap of worldly men and it together with the fatherly chastisements of God shall continually purge and clense thy heart from the sinfull drosse which is in it If then thou findest the word and these rods thus to worke on thee thou art safe Dost thou then every day see more cause of dislike in thy selfe in thy wayes learnest to abhorre thy selfe denie thy self judge thy selfe Do those chastisements of God weane thy heart from the vanities of this life and the flatteries of this world so that thou accountest all things dung in comparison of the knowledge of Christ his death and resurrection working in thee the death of sinne and life of grace These are good signes of life and health when the wind blowes dost thou not fliâ— out of the floore and embracest the world Looke to thy selfe and bee not deceived with thâ—se ordinarie notes common to good and bad 1. Those are here cenâ—ured that choose rather to bee the dust of chaffe then the corne and will not bee perswaded to come out of that cursed condition How many are there who flatter themselues in their wayes untill their abominable wickednesse be found out by the judgements of God They giue up their hearts to the world follow the sinfull profits and pleasures of it and will not be perswaded to delight in the word of God or the good way pointed out by that word as long as they feele not the curse and alas how should they feele being past all feeling they despise the threatnings of God and lie downe in their mire which not onely fills them with filth and prepares them to endlesse miserie but defiles the land and brings a curse upon all that are neere them 2. Those that cannot bee intreated to separate themselues from such companie wher not only it is impossible to receiue any profit or good but where they shall surely smart with them When they heare the warning of Gods Spirit Depart from the foolish man when thou perceivest not in him the lippes of knowledge they are deafe and stop their eares Thus wee see many ignorant soules continue in Babylon till they partake of her plagues and bring an old house as we say and they felt upon their heads And many simple people
utter darkenesse there shall bee weeping and gnashing of teeths Where wilt thou seeke for helpe from the world It is all on fire and all thy workes wherein thou delightedst In thine owne heart there thy conscience hath alreadie kindled the fire of hell In the Saints those thou derided'st on earth In the good Angels they defie thee as the enemie of God and vassall of Satan In the evill Angels whom thou served'st they wrought thy damnation and are thy tormenters In that mercifull Saviour the date of mercie is out and this is the day of judgement vengeance and recompence 1. Thy consorts are witnesses against thee Thy conscience confesseth guiltie 2. The heavens shut thee out which thou in thy life neglectedst Hell stands open for thee the Angels detest thee the Saints even thine owne Father Mother and children abhorre thee the frownes of that angry Iudge strike through thy soule with infinite horrour and which is most fearefull the gracious Saviour of all the world laughes at thy destruction thou shalt heare him who hath so long besought thee in vaine to bee reconciled to him openly sentence thee Depart from mee thou cursed into everlasting fire prepâ—red for the Devill and his Angels After that sentence what canst thou say for thy selfe what excuse can all the world yeeld thee wilt thou say Lord Lord haue notâ— I professed thy name was I not baptized have I not in thy name prophecied but thou shalt heare I know thee not depart from mee thoâ— worker of iniquitie thou carelesse servant neglecting dutie thou curser thou swearer thou Sabboth-breaker what wilt thou plead for further audience why then didst not thou giue audience Alas thou canst not plead that worst of a fooles excuses to say I had not thought for he will tell thee to thy face I fore-told thee of this day I warned thee againe and againe I hid nothing from thee of all that thou seest and feelest but testified it to thy face I will not hold thee guiltlesse Thou wilt not bee able to say so much as Lord have mercie upon mee for if thou shouldest thou shouldst soone heare a bitter answerâ— with what face dost thou now call for mercie Thou hadst no mercie on thy selfe I offered thee grace I importuned thee to receiue it I even thrust mercie upon thee but thou waitedst upon lying vanities and forsookâ—dst thine owne mercie Ion. 2. 8. Thou hadst no mercie on my members abused'st reviled'st spoked'st of them the worst of evill and discouragdst them all thou couldst Thou shewedst me no mercie thou piercedst crucifiedst mee thou trampledst my bloud under thy feete Oh how shall we then cry for sorrow of heart and houle for vexation of minde Esay 65. 14. Let the day perish wherein I was borne why died I not in the birth why did I not giue up the ghost when I came out of the belly Cursed bee the day that ever I was borne O that my mother had beene my grave Oh that I might once liue againe oh that at length I might die oh death oh anguish oh hell oh infinite torment without measure without end Oh that now there were an heart in us to consider our latter end Wee knowing the terrours of the Lord desire to perswade you and wee are made manifest to God oh that wee were also made manifest to your consciences that you might be worthy to escape all these things Luk. 21. 36. that you might lift up your heads with joy at that day that wee that sow and you that grow we that reape and you that are reaped might rejoyce together Let us therefore be exhorted to fasten first in our memorie then in our heart this great and terrible day of the Lord. Let us set open our eares to those heavenly summons and know that it is not in vaine that our Iudge who desires to bee our Saviour so often warnes us to take heed Binde it as a signe upon thine hand and set it as a frontlet betweene thine eyes make thy soule to bee affected with it that thou mayest feare and depart from evill and turne this terrible day to thy comfort and everlasting happinesse Consider for motiues first the great consequence depending on it It is not a light matter that little concernes thee but thy life or death thy unspeakable happinesse or miserie and that not for a day but for ever which then is in action Now in great affaires we never content our selues with any measure of diligence how shamefull and full of unbeliefe then is this negligence Secondly It is impossible to keepe our feete in the right way from errour if we haue not this often in remembrance for as there are infinite wayes mis-leading us so there is no meanes better to direct us in the right way then by remembring our end But how should we fasten this day in our hearts First by faith perswading our hearts that this is truth and to that end observing not onely the frequent testimonies of the Lord in the word but also the assent even of our reason and the confession of our conscience scoring up our faults against that day Even the heathen themselues upon firme and undeniable grounds haue built this conclusion now indeed when we beleeue it and haue brought our hearts to yeeld unto it we shall not easily forget it Secondly Labour by prayer for sense and feeling of the Spirit that God would take out this securitie and awake thy sluggish heart to wait upon him and expect his comming Proposition 2. The sinners shall not stand in the congregation of the just For explication of the words who are to bee accounted sinners was before delivered pag 45. namely such as liue in any open and notorious breach of Gods commaundement Secondly The Congregation signifieth here a certaine Assembly or societie of men gathered together and so intends nothing else but the Church Now the Church is diversly taken sometime for the Catholike Church that is the whole bodie of Christ comprising in it all the faithfull from the first to the last member of his mysticall bodie living in the world Thus you will finde the word taken Ephe. 1. 22. 23. sometime for some member of that bodie distinguished according to divers respects incident to it thus the Church is divided into the triumphant which raignes with Christ in heaven or militant which fights under his banner against sinne the world and Satan here on earth The militant Church hath many subdivisions and is either visible in severall Congregations professing openly the name of Christ or invisible which are the faithfull in those Congregations confessing also in heart the Lord Iesus and his truth who although as men are visible and may bee discerned by any bodily eye yet as the faithfull and truely sanctified cannot ordinarily or generally be distinguished from many hypocrites living with them in the same assemblies So likewise the visible Church hath many branches some greater as
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
Grace as it is planted so nourished by the word 200 The heart of a wicked man so farre as it is wicked is incapable of the fruits of Grace 201 Grafting How used and what is implyed by it 131 Signes of being truely engrafted into Christ. 132.133 Growth A full growth of grace is not gotten as soone as it is planted 154. H Happinesse Whosoever desires to be happy must avoid the companie of the wicked 26 Reasons for it ibid Must delight in Gods Law 97 How to know whether we be entred into that way of happines 98 It is the word of God that makes men happy 109 The happines of man consists not in any one outward blessing 176 Reasons for it 178 Hearing A reproofe of our negligence in Hearing in that wee consider not that God speakes by his Ministers 15 The danger of not being diligent in hearing 16 A perswasion to this diligence ibid Hearing and doing must goe together 114.115 Of our strange neglect of Hearing with an answer to those frivolous excuses which men make for the same 118.119 120 When the word is rightly heard fruit followes 144 Holinesse The wicked cannot discerne any beautie in holinesse 185 A wicked man so farre forth as he is wicked is incapable of the fruits of holinesse 200.201 Where true holinesse is it will not suffer wickednes to dwell in the heart peaceably 201 I Ignorance Wilfull stubbornes is worse then grosse Ignorance 50.51 How hereby a man may judge of a knowing Papist 52 Ignorance expressed by the word darkenes 129 Infidelitie An vnreverend estimation of Scripture is a sure signe of Infidelitie 11 Iudgements The cursed securitie of our sluggish nature will never tremble at the judgements of God vntill they attach us 227 The vngodly shall not stand in judgement 229 The signification of the word judgement 230 The judgement of the wicked 231 In all the judgements of God the wicked shall fall 234 The fearefull securitie of such as prepare not for the judgement Day 235.236 â—37 Motives to mind that Day 239 Iust Sinners shall not stand in the Congregation of the just 240 Proved 241 K Knowledge What knowledge is said to be in God 252 The sweet comfort of Gods knowing vs. 261 Wee should labour for such wayes as those by which God may know vs. 261.262 L Law The Law of the Lord how taken 88.89 Delight therein causeth blessednes 89 The Lawes sweetnes 94 A censure of such as find no sweetnesse in the Law 105 A pressing motive to take delight in the Law 106 Leafe The life of the godly is expressed by the never-fading leafe 143 Learne Man is indâ—cible till God doth teach 6 Life The word is compared to many things tending to life 110 The Ever-flourishing Life of the godly is expressed by the never-fading leafe 143 M Meditation What it signifieth pa 107 Reasons pressing Meditation on the word 116 Meanes to make our hearts fit for Meditation 124. 125 Mercy Gods mercies are not disposed according to mans fancies 193 Mocke vid Scorne How God is mocked both in his word in his workes in his Saints 74 75. â— Mocking what a high degree of sinne it is 77 A sharpe reproofe for mockers 79. 72 It is devillish profanenes and how it appeares 83 The fearefulnes of the sinne of mocking of the meanest of Gods â—â—nisters 84 Wherein the Papists mocking of God and Religion appeares 85. 86 N. Nature Grace doth not neither can spring from nature 200 Natures cursed securitie in that it will not tremble at the Iudgements of God till they attach vs. 227 Neglect Of our neglect in hearing the word with all the frivolous excuses made for the same 118.119.120 O. Outward The happines of man consisteth not in any one outward blessing 176 P. Palme-tree what and why the godly are compared to it page 128.129 As the fruit of the Palme-tree is long in growing so the fruites of the Spirit come not presently to maturitie 147 The wicked are in nothing like the Palme-tree 189 Confirâ—ed by Reason 190 Papists Their abhominable abuse of Scripture 11.12.13 A rule whereby to judge of a knowing Papist 52 Wherein the Papists mocking of God and Religion appeares 85.86 A layiâ—g open of the hypocrisie of that false Church of Papists 145 How they subvert the inward and outward parts of Gods worship 245.246.247 Perseverance Stubborne perseverance in a wilfull course after warning from Gods word is a state farre worse then grosse ignorance 50 A refutation of the opinion of them that denie the perseverance of the Saints 155 Objections thereof answered 156 157. c Plant The examination of our plantation transplantation in Gods Garden 135.152 Policie No Policie can prosper without counsell from the word 212 Reasons 213 Practice It is the fruit of that good seede of Gods word 114 115 Reasons why hearing and practice must goe together 115 Preaching It being true and sound ought to bee received with reverence and subjection aboue any word or Law of any creature 91,92 c. Promise The faithfull must not limit God his time for the accomplishment of his promises 155 Prosperitie what it is 159 Whom it shall follow 160 161 Objections on instances against the prosperitie of the godly 162.163 How the wicked prosper 166 The ungodly doe not alwayes prosper 198.199 Reasons 200 The wicked are but woefull in their most prosperous condition 209 Reasons to confirme it 210.211 What prosperitie it iâ— which evill men so hunt after 214 A reproofe of such as desire prosperitie and yet take the way that leads to destruction 215 An Exhortation to take the right path-way to prosper 216 Psalme This first Psalmes Summe 3 With its division into generall parts ibid David and in him the Holy Ghost is the Authour of this first Psalme 4 Proved by reasons 5 R Repentance It is the onely way to blessednes 48 Repentance defined 49 The manifold change that is in it 49.50 A sweet comfort to sinners in their penitent estate 86 Resist Two kinds of Resisters of God and his word one open another private 56 Divers instances of stout Resistâ—rs of Gods word 60.61 Their wickednes that resist the word 117 Resolution That the heart of man is not onely prone to sin but resolutâ— in it 47 Righteous what is meant by the way of the righteous 251 The Lord chuseth out the righteous for himselfe and their paths for them 255 Reasons for it ibid c. The Lord loveth not onely the persons of the righteous but their wayes also 256 Their infallible happines 256 The endlesse comfort which the righteous have of this that God knâ—weth them 261 We should labour that he might so know us ibid S Sabbath Sabbath-breakers reproved 138 Saints A Saints estate blessâ—d even in his rebukes 29 His estate at the worst is most happie 29 30 He is all glorious within ibiâ— The tryall of being a Saint 32.33 Salt Grace fitly resembled to Salt 24 Salvation the words power to Salvation