The way to blessednes a treatise or commentary, on the first Psalme. By Phinees Fletcher, B. in D. and minister of Gods Word at Hilgay, in Norfolke. Fletcher, Phineas, 1582-1650. 1632 Approx. 660 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A00980 STC 11085 ESTC S102384 99838169 99838169 2532 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00980) Transcribed from: (Early English Books Online ; image set 2532) Images scanned from microfilm: (Early English books, 1475-1640 ; 836:20) The way to blessednes a treatise or commentary, on the first Psalme. By Phinees Fletcher, B. in D. and minister of Gods Word at Hilgay, in Norfolke. Fletcher, Phineas, 1582-1650. [16], 240, 242-271, [14] p., folded table Printed by I. D[awson] for Iames Boler, and are to be sold at the Marigold, in Pauls Churchyard, London : 1632. Printer's name from STC. Includes index. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms -- Commentaries. 2002-02 TCP Assigned for keying and markup 2002-02 SPi Global Keyed and coded from ProQuest page images 2002-03 TCP Staff (Oxford) Sampled and proofread 2002-03 Judith Siefring Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion 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 grac●ous word . The other ( I thinke ) in this , haue squint eyes , or at least looke not the r●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 ●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 euē 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 da●kenesse , direct some , or further them in that blessed way to eternall life . But it may bee , some will stop my way with slight e●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 fi●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 may be some also will object , that other more learned , and every way more sufficient , haue already laboured in this Vineyard , and set forth their workes on this Psalme . I willingly confesse it : yet I know not any more but one , even that eloquent Apollos , powerfull and mightie in the word ; and am certaine , that learned and religious men will not disdaine , that when hee from this living fountaine hath filled his silver Cisterne , I should also with my earthly pitcher draw , and poure out some of the same water of life unto the sheepe of my Master . Now most worthy Patrone , I haue beene bold to entitle you , and your worthy Lady to this labour , not onely in remembrance of your much loue , and my long courteous entertainment in your house ( such as I never saw any Gentleman giue unto their Minister ; ) or that first I initiated my weake Ministerie in your Familie and Hamlet ; but especially because I acknowledge my selfe , and whatsoever is mine Yours in the Lord Iesus Christ ; To whose grace , and fulnes of it , he shall ever commend you , and all yours , who thirsts and longs for your soule ; PHINEES FLETCHER . To my deere Parishioners of HILGAY in NORFOLKE . CHristian Brethren , my conscience , and he tha● is greater then the conscience beares me witnes , that I never spared any paines for your profit , either publike or private , but by prayer for you , and preaching to you , haue laboured with all , nay aboue my strength , to bring you to that true knowledge of God , and our Lord Iesus Christ ; and settle you in his grace . What is wrought in every ones heart God onely knowes . But ( blessed be his name for ever ) some fruit the Lord of the Harvest hath made me see springing , some even ripening , which hath encouraged me to publish this little worke : not onely that other Christians if it please the Lord , may receiue some helpe , but especially that you of this flocke whom God hath called , may be further builded in your most holy faith ; and others who haue yet resisted , may either be recalled and brought home , or else being convinced , haue a testimonie witnessing to their faces their rebellion , and justifying their condemna●ion both here , and in the day of the Lord. Neither haue I beene disheartned by the opposition of some instruments of Satan ; but accounting their malicious and causelesse quarrelling , the second marke of Gods effectuall working by my infirmitie , I haue with more heart and cheerefulnesse laboured in the worke of God. Now my Brethren , and dearely beloved in the Lord Iesus Christ , I be●eech you in the Lord , remember and well consider your holy calling : You professe your selues Christians , even the followers of Christ , and you haue , and may here againe evidently discerne the Lord , by his Spirit shewing you the old and good way , and leading you in it by footing of this excellent Prophet . Now manifest your selues to be , as your are and will be called ; be Christians : follow the voice of the Lord in his word , follow his followers , and set your feete into the path of life . Will you walke in the counsell of the ungodly ? stand in the way of sinners ? sit downe in the seat of scorners ? Will you sweare , curse , lie , slander ? will you drinke , roare , will you speake wantonly , will you with such carelesnesse profane the Sabboth , despise God in his saving Ordinances , neglect the Lord in your families , and then thinke and say , We shall be delivered , though we doe all these abominatiōs ? Take heed my Brethren , we serue a most gracious , but yet a jealous God , whose jealousie shall smoke against such despisers , to bring all the fearefull curses temporall and eternall ( threatned in the Law ) upon such a rebellious miserable creature . Deut. 29. 19. 20. To conclude ( deare Brethren ) after whom I long in the bowels of Christ , the Lord hath set before you life and death , blessing and cursing : the same Lord giue you an heart to choose life , that here waying in grace , hereafter you may be filled with glorie . Amen , LORD IESVS , Amen . So shall ever pray Your faithfull Pastour Phinees Fletcher . ¶ The Preface to every Christian Reader . IN all Sciences whether liberall , or manuall , that Scholler makes the most happy progresse , whose Master doth first by instruction lay downe before him the grounds of his Art , and then farther opens them by practise , and example . That guide will best conduct us , who not onely points out the way with his finger , but beats it with his foote , and cheerefully calls us after him . This happines our great , and onely Doctor affords us in his scriptures , who both propounds distinctly the mysteries of our faith in the Gospell , and the rule of our manners in the law , and with all illustrats both in the plaine tracte , beaten by himselfe , and his faithfull members , whose footsteps of holy faith , and conversation , printed deepe before us , haue made the way much more easie for us that follow . It is no small light to us , when we see the combate between the Spi●it , and the flesh doctrinally expressed . Gal. 5. 17. But when we behold it acted personally in the Apostle ( Rom. 7. ) and view him wrastling with that loathsome , and cumbersome enemie , even the bodie of death , sometime taking , sometime giving the foyle , crying out for helpe , and breaking forth into thankes for his victorie , it doth not onely cleare our understanding , but powerfully workes on our affections , shewes our enemie , and kindles us against him ; first teacheth us , that fight we must ; then instructs us how to fight how to overcome , and how to use the conquest . Therefore I dare boldly affirme , and every good Christians experience will confirme it , no portion of scripture yeelds more comfort to a soule struggling with sinne , and almost fainting under the burthen of corruption , then that duell there managed by the Apostle under the persōs of all the faithfull . And this is the reason why the booke of Psalmes is by all acknowledged the most profitable , and usefull● because we here behold lively drawne , by Gods owne finger , not onely the face , and hands ( the outward profession , and actions ) but the very heart of that man , who was according to Gods owne heart : and so may take there a full view of every limb , and be acquainted with every joynt , and feature of the new , and inward man : wee shall there see that heart ever in action , continually drawing from that living fountain the word ( to which it cleaues unseparably ) the waters of life , and having throughly concocted them in the affection , returning them againe to every part for growth and practice . Sometime we may perceiue him , as a Conquerour , with that stone which the builders refused , casting downe the Goliah , which de●ies the Israel of God , even every high thing , which exalst it selfe against the knowledge of God ; yea with his head in his hand , bringing into captivitie every thought to the obedience of Christ ; sometime againe fainting ( as in the battell with Ishibenob ) under the speare of those uncircumcised affections , which still border on Gods people , and are sworne , and restles enemies against the Spirit . Here may you view him tugging , with that roring Lion , who seeks whom he may devour , and reskuing out of his mouth that almost lost sheep ; there againe compast about with mighty bulls of Basan , gaping on him with their mouths , bayted with dogs , even the assembly of the wicked , and crying lowd for helpe , that his soule may be delivered from the sword , and the power of the dog . Oft-times you may heare him , like the Larke , singing , and mounting in his song ; his heart well tuned , and his tongue co●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 Psalmi●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 pro●ite : this is all my Ambition ; for which I will earnestly sue to him , who delights to glori●ie his power in humane weaknes , and teacheth the onely wisdome by this reputed foolishnes . To his grace , in the Lord Iesus Christ● 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 them , and aswell by his owne , as by this his King of Heralds voyce , and by his Sonne ( the wisest type of Wisedome ) calls to these wandring wretches : Forsake your way yee foolish , and you shall liue , and walke in the way of vnderstanding . Now of this Psalme , ( where our happy estate is excellently described , and the way to it plainely poynted out to vs ) it is fit to consider aswell the Authour as the matter . The Authour is either principall , or subordinate , our head Iesus Christ , who by his Spirit indited it , and the Prophet David , whom he vsed as his Secretary , or hand to write it . The scope , as of all other Scripture , is to be a lampe vnto our feete , and a light vnto our paths , and as the very finger of God , to point out the new , and dangerous , but intising way to misery , and the old , and safe way , which leads to happinesse . The method or order is this . First our Guide shewes us a farre off , a generall & confused view of blessednes ; the end of all our travell : then points out the left-hand way , which to an unwary eye seemes faire , and likely , and warnes us to take heed of it ; which more perfectly he describes , by the severall periods of it . These are three . 1. walking in the counsell of the ungodly ; 2. standing in the way of sinners ; 3. sitting in the seate of the scornefull : All this in the first verse . Secondly , he sets out the true way to happines , which seemes the farthest about , but is the neerest home● and our severall journies in it , which are but two : first delighting ; secondly , meditating in Gods word , which is amplified from the time , day and night : And this is contained in the second verse . Thirdly , in the next place he more distinctly and severally discovers this happinesse , that so he may winne us to it ; First , by a most familiar and elegant similitude of a tree : 1. planted : 2. watered : 3. fruitfull : 4. flourishing : then by a part of it namely , prosperity . This in the 3 verse . Fourthly h● displayes the woefull estate of those who goe the other way ; first negatiuely , They are not so : not blessed , not planted , not watered , not fruitfull , not flourishing , they prosper not . Againe affirmatiuely , by a comparison : they are as chaffe blowne away with the wind ; and therefore shall be separated from the wheat , and burnt with fire . This is deliver●d in the 4 and 5 v●rses . Lastly in the sixt , he giues an infallible reason of all he speakes , namely , the providence of God over-looking , and disposing both . Now as a Guide , who undertakes onely to bring us in the right way to our journies end , in our passage will beguile the way with some discourse , or name to us the Townes , Castles , Rivers , &c. by which we passe . So this holy Saint leading us forward , entertaines the way with much profitable matter : pointing out though obscurely old Babilon , and new Ierusalem , the false , and true Church with their lawes and manners . Having thus prepared the way , let us now enter upon it , and in the first wee 'l obserue the Guide himselfe ; from whom we gather this proposition . The Prophet David , and in him , the holy Ghost is the Author of this Psalme . And that we may profit the more by this Teacher , let us consider how he is qualified for this office : wise Princes , if they cannot make men fit for any place , will chuse such as are already made to their hand . But the Lords election prepares , and enables his servants for any calling in his Church . Let us then behold him either in his spirituall or temporall estate . First God tooke him ( the youngest of many brethren ) from following the sheepe , and made him a Shepheard of men ; King over his onely people , the house of Israell ; and so filled his heart with wisedome , valour , and other gifts necessary for government , that never any Prince joyntly in them all , was more , or indeed equally renowned . He blessed his raigne with many famous victories ; was with him wheresoever he went , cut off all his enemies , and made him a great name , like the name of the great men which are on the earth . Secondly , his spirituall estate may be considered either in his publike office , as he was a Prophet , a man of God , none more famous among the Prophets : or in his private disposition , a man after Gods owne heart , propounded as a patterne , especially to Princes ; whence it is that all his successours are either condemned for not following him , or commended for treading in his footsteps . For confirmation of this Proposition , it is evident that the Holy Ghost is the prime Author of the Booke of Psalmes : For all Scripture is inspired , and holy men spake as they were moved by the holy Ghost . Moreover our Saviour reckons the Psalmes with Moses , & the Prophets as holy Scripture : and David by Christ is entituled to this Booke : and the Scripture giues evident witnesse of the Spirit speaking by him ; The Spirit of the Lord spoke by me , and his word was in my tongue . It will not be vnprofitable to lay downe some reasons or grounds of this action , aswell in God the principall , as in David the subordinate Author . The cause then why God writes , and writes in this kinde , by songs , and why he employes David , as his hand , are either in himselfe , in vs , or in this holy Proph●t . In himselfe his gracious will and wisedome ; He reveales and conceales these things , because it so pleaseth him . See also Exod. 33. 13. 17. and Numb . 12. 6 , 7 , 8. In vs whom he teacheth , there are some occasions , as 1. our difficulty in learning , especially things spirituall . 2. our naturall delight in Musicke . 3. A certaine aptnesse in numbers to convey to our mindes , and settle in our memories these profitablelessons . The reasons why he vseth David in this imployment , may be 1. the gift of Musicke , in which he excelled . 2. the sanctifying gifts of Gods Spirit , which afforded ditties to his notes , and by expressing his holy affections , filled others , on all o●casions , to lay open , and poure out their hearts to God in prayer . In Dauid the cause of writing may be 1. his Faith : I beleeved therfore I spake . 2. his loue , desiring to draw others on to that happinesse , which himselfe had found . Ioyne these together , and we shall find a good ground of this action . We are vnapt to learne , there is an aptnesse in this kind of teaching to sinke easier , and deeper into our mindes : God knowes in his wisedome what is best for vs , and his loue will effect it ; therefore having-fitted David with this qualitie of holy Musicke , he stirres vp his heart to vtter by faith , what he had learned , and by loue to draw on our lagging affections to the like gracious practise . Now be●ause the Word of God whether written , or preached , is given for our vse and profit , for teaching , confuting , trying , comforting , and exhorting , that by applying it partly to our vnderstanding , we might grow in light , and be better informed in 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 . O●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 t●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 th●m by a continuall , and never weary repetition● Thus the Lord must deale with vs● He comes downe to our infant capacity , he speakes mil●e to vs , not as he is able to vtter , but as we are able to beare . Secondly by many blowes , and often it●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 ta●ght againe which be the ●irst principles of the oracles of God. When the Lord layd downe the doctrine of regeneration , though we are teachers in Isra●ll ( as if we had no spirit in vs ) we dreame of a carnall re-entrance into the ●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 , n●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 be●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 . Admi●●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 ●aith ? Oh then thinke with thy selfe ; Is not this that most pure Sp●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 a tongue , which having tasted the bitternes of sinne , lifts up as bitter , and lowd a cry , Purge me with Hysop , and I shall be cleane , wash me , and I shall be whiter then snow , and shall I not heed such a warning ? I will heare the rod , and who hath appointed it . When he poureth forth the oyle of comfort into thy wounded heart , bruised , and broken with repentance : Take words to thy selfe , and say . This is that glorious Comforter , whom my Saviour hath sent to dwell in me , and speake peace unto me , that he might be a seale , and earnest of his promises , and that inheritance purchased with his blood . This oyle he brings to my bleeding soule in that horne of Dauid , an horne taken from his Altar , consecrated , and fitted by that holy Annointing ; I will therefore open my sores unto him , and call upon him : O Lord heale me for my bones are vexed . When thou art exhorted to walke in the good path , and to run in the way of Gods commandements , thus meditate ; It is the onely true Way who hath giuen me his Spirit to leade me , and he now cals vpon me by the voice of such a Guide , who conducts me no farther , nor faster , then himselfe by his owne example goeth before me ; and shall not I hasten my slow feete , and spurre on my dull affections to follow ? Yes certainely , I will say unto him , Let thy good spirit lead me into the land of righteousnesse : Draw me and I will run after thee . O enlarge my heart , and I will runne in the way of thy Commandements . In all thy course let this thought of thy Guide never depart from thee , but commune thus with thine owne heart : what is there that should stop me in this way ? What is there that should not rather incite and hasten me ? Shall I say ? I have great possessions , promoted to some high o●fice ; increased in children , keepe a great familie , and burdened with many affaires both publike and private ? But how farre did this my Guide exceed me in all outward blessings ? Yet I find that every where he useth them , as so many cords to pull on his heart with more force to the practice of Godlinesse . Should I complaine of discouragements , trouble , contempt , poverty , affliction ? What a shame were this to me , when I heare him professing ? They had almost conumed mee upon earth , but I forsooke not thy precepts : The proud have had me exceedingly in derision , yet have I not declined from thy Law. I am small , and despised , yet doe I not forget thy statutes . Trouble and anguish are come upon mee , yet are thy Commandements my delight . Follow therefore cheerfully so good a Leader , and learne of him in riches , to be rich in good workes , in poverty , to be poore in spirit ; to imploy all thy power to adorne and beautifie the Temple of God within thee : and when thou art despised by worldly Michals , for thy zeale and cheerfulnesse in Gods service , to be more vile , and low in thine owne eyes . 2 Re●utation . Let us here not so much refute , as detest and accurse those Popish blasphemies concerning this , and other Scriptures : Surely though a reverend opinion , and speech of the written Word , be not ever an infallible signe of a faithfull Christian , yet an un-reverend aestimation , contemptuous , and disgracefull speech , is a sure argument of infidelity , and Atheisme . The Ancients received the Scriptures as the Iudge sent from heaven , and the voyce of Christ , which they durst not censure , but by which they censured all other writings ; yeelding to the Canonicall Scriptures , and to them alone , an un-deniable consent . Thus Origen , thus Austen ; And above other Scriptures , they wonderfully extolled the Psalmes : affirming the Prophet was a most sweet and delightfull companion of our journey , relieving , and helping all sorts that travaile this way , becomming all to all men ; that there is nothing which we may not learne in the Psalmes ; that such as with a faithfull , and serious mind exercise themselues in the Psalmes , are in a manner fellowed with the Angels of God. Thus Nazianzen , Austen , Chrysostome , Bernard . Now how they which boast so much of Antiquitie , and the onely Church , agree with the Ancients , and with the true Church , we may perceive in this particulars . It is almost incredible how basely , and despitefully they speake of the Oracles of God. Let me cleare this point a little . 1. They a●firme the Scriptures * mistie , and darke , despising that woe pronounced on those who call light darkenesse , and darkenesse light : nor once fearing in evident termes to contradict the Spirit of truth , who so often cals it light . 2. They obscure it by many * Apocryphall , and humane writings , which ( as the Moone under the Sunne mingled with the word of truth , make a fearefull Ecclipse in the Church : commanding those Bastard writings to be received as the Genuine , with aequall authority and estimation . 3. They have set up an earthly Meteor , exhaled from their own braine to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) another counterfeit Sunne to confront the true , in pretence , to supply the defects of it . This is their * Traditions , in word equaling , but in deed , preferring them before the Scripture . 4. The better to depresse the splendour of it , they haue laboured to hide it under a bushell , under the veile of an * vnknowne tongue . And of many other haue they chosen the Vulgar translation as Authenticall , which of all the rest is knowne , and by some of their own confessed , to be the most barbarous , spotted and defectiue , commanding it ( under censure of Anathema ) to be received , and in no pretence whatsoever , in any thing rejected . 5. They affirme the Scripture is no further a light , then it shall please the Pope to kindle , and light it up by his breath and interpretation ; * defining , that whatsoever hath the holy Fathers exposition , hath the very word of God , though he know not whether it doe , nor how it can possibly agree with the word expounded : peremptorily decreeing , that no man presume to receive it in any other sense , then the holy Mother Church interprets it , whose Prerogative it is to unfold it . 6. With monstrous impudence they dare maintaine , that the * strength of all former Councels ( and if of all , then of that Councell also , which was held by the Apostles ) and all Doctrines depends upon the authority of the present Church . Lastly they reproach and revile it , that it is a * nose of waxe , a Lesbian , or leaden rule : that it may be well defended , as godlily spoken , that the Scriptures without the Churches authority , is of no more force then AEsops fables : and there the same Hosius stickes not plainely to say , that the Scripture should have little waight with them , without the Churches authority . Nay , a Priest in a controversie with my selfe , blasphemously averres ( which testimony of Iesuiticall doctrine I will ever keepe by me ) that the Scripture was not written by the command of God , nor of set purpose , but by chance . I have seene 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 f●w Psalmes , why might he not ? For even now no Prince is forbidden to make rithmes , psalm●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 , admoni●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 th●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 read● If Christ had not known both our carelesnesse in hearing , and danger of this negligence ; he would not need●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 mess●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 own● 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 these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground . How lamentable were the estate of a Towne halfe affamished , and round beleagred with a strong enemy , who kept them from all succour , that they might see even at their gates store of corne sent by their friends , but no entrance for it by reason of the enemy . This is their condition : The food of eternall life is sent by Christ , brought by his messengers , stands ready at the eare to enter , but the devill barres the gate , and turnes it from them . In respect of God the danger is yet greater ; for he hath protested to yeeld us the like measure , as we shall see more largely hereafter : if we suffer him thus to goe after us , intreating us to turne , and be reconciled , and we are carelesse ; the tide shall change , when we shall as earnestly cry and howle for mercy , and he will laugh at our destruction : see his word , Prov. 1. 24 , 26 , 28. and the deed answering it , Zach. 7. 12 , 13. Exhortation . Let us therefore shake out this spirituall drowsinesse , wake our eares , and watch them to keepe them waking : let this thought be ever in thy heart to hold them open ; I see indeed a man , but I heare the Lord , the voice is mans , but the word is Gods : whether I consider the power and authoritie , or the loue of the speaker , or matter of the speech , necessity of attention lies upon my soule . He is my soveraigne Lord , in whose hand is my life and death , temporall and eternall , his loue wonderfull , passing the loue of all creatures , passing knowledge : the subject of his speech is my happinesse , laying downe plainely before mine eyes the way of my eternall life ; and should I neglect such a speech , and such a speaker ? Thus when we haue provoked our hearts to this dutie , let us inquire the meanes enabling us to performe it , and constantly practise them . Meanes 1. Labour to emptie thy heart , and to cast out the ignorant conceit of knowledge ; he feedes the hungry : Away with that proud opinion of goodnesse and abilitie . 2. Consider the necessitie , and the nature of the word , purposely sent to supply it , being the wisedome and power of God to saluation . Verse I. Blessed is the man that walketh not in the counsell of the ungodly , nor standeth in the way of sinners , nor sitteth in the seate of the scornfull . The body of this Psalme hath these two especiall members . 1. The double estate of man. 2. The cause of it ; both which the Holy Ghost propounds as the strongest incentiues to godlinesse . The first is as a cord of loue to draw ; the second as a whip to driue us . The estate of man is either blessed and happy , or cursed and miserable . The blessed described first more confusedly and generally , in that word Blessed ( or as in the Hebrew blessednesses ) where thus God reasons with us ; Thou desirest to be blessed , all thy actions , all thy wishes tend to this issue : but loe yonder is true blessednes , and I am here ready to be thy Guide , and haue to this end lent thee my word , to be a lampe to thy feete , and a light to thy pathes , up then , follow me , and I will certainely bring thee to all thy wishes . Secondly , he points out the way to attaine it : and first that which must be left and forsaken , which is three fold ; 1. the counsell of the ungodly : 2. standing with sinners . 3. sitting with the scornefull . Then he sets out the path , which we must take , and walke in : namely , the Word , this we doe as well by delighting , as meditating in it : these are the two feete which carry us in the way to happinesse , and this meditation amplified by the time , day and night ; so thus God pleads with us , would'st thou goe in the strait way to happinesse ? the shortest cut , nay the onely tract is by holinesse , take heed therefore of those three left-hand paths : thou shalt see ungodly men walke in evill counsell , obstinate sinners stand in perverse wayes , mockers sit downe in the chaire of scorning : all these may seeme to flesh and bloud faire and likely ; but take thou heed , turne aside , and enter not into them , and know that they lead thee through vanity to destruction : but loe , there lies directly before thee , a narrow path of meditating , and delighting in the word of God , set in thy foot here , take this strait way , and it shall certainly bring thee to thy desired ends : and know howsoever it seemes at first hard , and much about , thou shalt finde it pleasant , and the neerest way to thy home . Thirdly , this happy condition of man is more particularly set out to the view , and clearely revealed unto us . 1. by a most elegant similitude of a tree , 1. planted : 2 - watered : 3. fruitfull : 4. ever flourishing : 2. by some part of it , namely Prosperitie , where thus againe our Guide confers with us ; Lift up thine eyes now , and behold right before thee the joy of life , the crown of thy labours , the haven of all thy desires ; see how directly this path leads thee to the true vine Christ Iesus , and grafts thee in him , in whom onely thou art blessed with all spirituall blessings : behold how these waters of the Sanctuary flowing from the well of life , fill thee with fruit , and sustaine thee in a most flourishing estate : consider from the time thou hast constantly set thy foote in this way , I will blesse thee , and make a●l thy wayes to prosper . In the next place the cursed state of man is laid downe 1. negatiuely , not so the wicked ; that is , not blessed , but cursed ; not planted , but wilde ; not watered , but parched ; not fruitfull , but barren ; not ●lourishing , but withering , and blasted ; not prospering , but confounded : 2. positiuely , 1. by a comparison of chaffe , driven by the winde : 2. by a double consequent , they cannot stand in the day of judgement , nor in the congregation of the just . Lastly he shewes the cause of both● namely , the Providence of God over-looking and over-ruling all creatures where yet further we may heare our gracious God instructing us : Looke yonder , and view well the issue and end of these men , which take the other way , ●●e further they goe , the further they wander from that which they seeke , they are in a very wildernes , wilde , dry , and barren , see there how they are stubbed up , and cast into the fire : how sodainly are they destroyed , perished , & horribly consumed ? Know then the pathes of men are directed by the Lord , waite thou therefore on the Lord , and keepe his way , and hee shall exalt thee , and thou shalt inherit the Land : when the wicked men shall perish , thou shalt see it . Now in this first verse obserue 1. the way : 2. those that goe in it : 3. their proceedings or journies : every one of these expressed in three severall degrees ; In the way marke 1. the entrance , counsell : 2. the continuance or progresse , the habituall practise of sin more specially here called the way : 3. the uttermost extent of it rest or seate . The persons of wicked men going in this way , are either the ungodly ( dissolute careles men , whose belly is their God , who mind earthly things ) hypocrites and Atheists in heart , who haue given up and sold themselues unto the world : or 2. the sinner , the notorious customary sinner , who proclaimes his sinne as Sodome : 3. the mocker , who derides , and makes a jest of Religion : Lastly , their proceedings are metaphorically expressed by those three positions of the body , walking , standing , and sitting . This then is the first proposition offering it selfe to our consideration . The Prophet pronounceth them blessed who walke not in the counsell of the ungodly . Wh●re some words had need to be unfolded . 1. That word Blessed , is of the plurall number in the originall , and literally should be rendred Blessednesses : for blessednesse is the summe of many particular blessings , and may be considered , either in the beginnings or perfection of it . The perfect blessednesse consisteth in a full removall of all evill , and ceaseles enjoying all that good of which we are ●●pable . The imperfect blessednesse may stand with many evils , but requireth such proportion of good which out-weighs the evill for the present , and will at length certainely end in perfection . For our Saviour doubts not to pronounce those blessed , who are grievously persecuted ; and the reason is , because we rejoyce in tribulation , and the present afflictions are not worthy of the glory which shall be shewed us : nay , he affirmeth those that mourne blessed ; and such as hunger and thirst for righteousnesse ; and obserue the reason there given by our Lord , because ( though they are not yet ) they shall bee satisfied . Thus the eternall Truth , who is blessed for ever , and the fountaine of all blessings , and blessednes , doubts not to stile those blessed , who prest with much evill , yet haue more comfort , and though yet imperfect , shall in time attaine perfection . 2 Walking , is a common metaphor in Scripture , signifying our conversation and frame of life . The body is said to walke , when the feete carry it from one place to another ; so when our affections and desires moue us from the practise of good to evill , or from evill to good , we are said to walk in it : thus to walke after the Law , is to frame our conversation to the direction of the law , to walke after the spirit , is to square our actions according to his rule in the Gospell . 3. Counsel may be here takē either for the devise which men follow themselues , or advise which they giue us . 4. The ungodly are such who haue no true knowledg of God , to feare , trust , and loue him , but either openly in word ( as some ) or as more in their deeds proclaime their Atheisme of heart , or else closely deceiving others , and many times th●mselues ( as those Scribes and Pharises hypocrites ) under profession of religion bury a dead & rotten heart . This then is the ●ense of the words . Whosoever forsakes the advise which Atheists and hypocrites take themselues , and giue others ; and avoid them , not conversing , or framing his life with them in their course , he is already in a blessed estate , not indeed of perfection , but yet such as here out-weighing any evill , will surely bring him to perfection . This is proved by frequent testimonies : forsake your way you foolish , and you shall li●e and walke in the way of vnderstanding . He that desires to see good must eschew evill : so our Saviour , blessed are you when they separate you : see also 2 Cor. 6. 17. 18. The reasons of this speech in the Prophet may be divers 1. His knowledge gotten in the Sanctuary , where he clearely saw his former errour . He ( as most men ) was not a little shaken , with seeing some outward prosperity , and glorious paintings of happinesse in wicked men , but when he came into the sanctuary of God , the veile was taken from his eyes , & he discov●red their misery . 2. His experience of this worke of Gods providence , I haue seen the wicked strong , and spreading himselfe like a greene bay tree , yet he passed away , and lo● he was gone , and I sought him , but he could not be found . 3. His compassion and pittie to wandring soules , carried away with the vaine pompe , and seeming prosperity of the wicked . 4. The spreading nature of grace , wherewith his heart was seasoned , which contrary to earthly happinesse , delights lights to impart it selfe to others , as knowing that maine difference betwixt earthly and heavenly riches , that the earthly are diminished , the heavenly multiplied by distribution . These may be the grounds of this action in the Prophet , whence we learne first this Instruction ; As long as thou livest in this wicked world , thou shalt not faile to heare wicked counsell ; ungodly men will be at both eares , and not cease to giue thee such advice , as may provoke to lewd and ungodly courses . Thou shalt heare the profane Atheist ( perhaps more covertly , yet to the same purpose ) perswade thee : Who is the Almighty that we should serue him , and what profit should we haue if we should pray unto him ? It is in vaine to serue God , and to walke humbly before him : the proud are blessed , and they that worke wickednes are set up , and they that tempt God , are delivered . Thou shalt heare the unrighteous man intising : Come with us , we will lay wait for bloud , and lie privily for the innocent without a cause ; we will swallow them up aliue , like a graue , evē whole , as they that go down into the pit : we shall find all precious riches , and fill our houses with spoile . Cast in thy lot among us , we will all haue one purse . Thou shalt heare the intemperate man perswading : come I will bring wine , and wee will fill ourselues with strong drinke , and to morrow shall be as this day and much more abundant : Come let us eat and drinke , for to morrow we shall dye . That malicious enemy of man is a cunning fowler ; he hath ever his stalking horse by him , and when he hath taken any captiue soule , he makes it a stall to invite others : most forcibly he allures , when he is least seene ; therefore will he ever shroud himselfe there , where he is least suspected : he will hide himselfe behind some good friend , who wishes us well ; he will borrow Eves hand to reach the apple to Adam , and his wiues tongue to shake Iobs patience , hee will abuse his well-meaning friends by planting in repentance , to roote out his faith . Thus he covered his serpents sting in Peters tongue , Master spare thy selfe : thus did he ever , thus doth he now , but then especially will he try all his wits , when he sees thou beginnest to suspect thy way , and now fearest that this broad path leades thee to perdition . If once it come into thy heart , by the motion of the Spirit in his word , to put off this forme and carkasse of godlinesse , and to labour for the life and power of it , instantly he will set before thee the straitnesse of this narrow gate , by which thou must passe ; where thou must lay downe thy profits , pleasures , and bid them farewell for ever : he will tell thee of a tedious and irkesome way overgrowne with thornes , and briars , skornes and scoffes of men , tearing , and ceasing not , hate there , where thou expectest , and hast hitherto enjoyed much loue , and perhaps deserved it : and when once hee hath softned thy heart by these , and many other such suggestions , he will send in some of his Agents to speake for him , and strike while it is hot : many times such , nay most frequently such that know not what they doe , a parent , a childe , a friend , a wife , that shall skrue into thy heart with pleasing insinuations and speake words welcome to ●●●sh and bloud : as , why will you enter into such an austere and sowre kind of life ? there is no joy , no solace in it ; many by these courses haue come to much sorrow of mind , and never knew merrie houre after : What ? Thinke you that none but such strait-laced creatures can enter into Gods Kingdome ? Doe you not see your Father , a wise man , this , or that scholler , such , or such a Minister use no such spiced conscience , and yet make no doubt but to do as well as you , and come to heaven before you ? It is not amisse , will some say , that you are turned into the right path , but why goe you so fast ? It is good to use temper and moderation , Be not righteous overmuch ; such hot spirits soonest tire , and seldome hold out . Thus will he labour to quench the Spirit , and first ●ndeavouring to rake up those sparkes of that fiery Baptisme , under the cover of more stayednesse , and better temper , will soone bring thee to luke-warmnesse , and a little after drowne and freeze thy heart in a deepe securitie , and so one devill being cast out a while , brings in seaven other worse then himselfe . When the heart is salted with grace , it seasons not onely the whole man , but desires also to spread it selfe further to all other , with whom he converseth . Hence the Kingdome of God is compared to leaven , which is hid in three peckes of meale , till all is leavened . Fitly is grace resembled to salt , which hath not onely seasoning in it selfe , but imparts it to any thing that toucheth it : Thus here the Psalmist having purged out that old leaven , and entred into the new lumpe , both here and every where invites and puls on others to the same condition . Thus is it with all the Saints , when Andrew had found Christ , he drawes along with him his brother Peter ● when Christ had called Philip , Philip cals Nathanaell ● the woman of Samaria invites all her Towns-men . Doe but find one gracious man , who hath received this treasure , and hides it up in a napkin ? No certainely ; Grace is a Baptisme of fire , which catcheth any thing that is neere , and kindles it with the same flame , spreading , and stretching it selfe round about . And as the naturall life in all creatures desires to impart it selfe , and to bring forth the like ; so especially in this new creature , ( as being farre more good , and therefore more communicatiue . ) Hence also is it , that the Prophet describes the calling of the Gentiles by their mutuall exhortations , and inciting one the other : Come let us goe up into the mountaine of the Lord , and he will teach us his wayes , and we will walke in his pathes , and presently after the Prophet from an holy zeale and emulation cals out to his Country-men : O house of Iacob , come , and let us walke in the light of the Lord : as if he had said ; O yee Israelites , shall the Gentiles , forreiners , and strangers , flocke and flow to the house of God , to giue up their names to Christ by thousands into his army : and shall we Natives , his owne people , his flesh , stand still ? Shall the wild Olive be grafted in , and we the naturall branches be cut off ? Shall those starved creatures , from their hunger , crowd him , thrust and throng him , and snatch the Kingdome of heaven with violence : and shall we who haue tasted and knowne his infinite sweetnesse , goe away emptie ? O no ; for shame , if not for glory , plucke up your feete , mend your pace , follow me , and let us never suffer , that we who haue set out so long before them , should now be cast behind , and come short of the goale . Compare that parallell place with this : Thus saith the Lord of Hoasts , that there shall yet come people , and the inhabitanes of great Cities : and they that are in one Citie , shall goe to another , saying : Vp , let us goe and pray before the Lord , and seeke the Lord of hosts : I will goe also . In which words he that hath an eare cannot but heare the new-quickned soule , enlivened in the first resurrection , call unto such as are yet dead in trespasses , and buried in the graue of their lusts : How long wilt● thou sleepe O sluggard ? ● when wilt thou arise out of sleepe ? The day spring from on high hath visited us ; Awake thou that sleepest , rise from the dead , and Christ shall giue thee light . The Lord himselfe is descended from heaven with the voice of that Arch-angell of the Covenant , and with the trumpet of God. Open thine eyes , and see that great light is come into the world , and shall we loue darkenes more then light , Because the graue could not rise up to life , therfore life is come downe into the graue : up then let us lay downe the body of death , and joyfully together runne into his embraces . Certainely as that woman in the Gospell , when she had lighted up a candle , swept , and searched her house , and at length found her money , could not hold in her affection , which brake an open passage from the heart to the mouth , calling others to rejoyce with her : so when the eyes of our minde , by the light of GODS word haue found out that heavenly treasure , it fils ( as new wine ) the heart with gladnesse , and it must haue vent . As this Prophet , ( I beleeved , therefore did I speake ) so will it be with the faithfull . We also beleeve , and therefore we speake . Whosoever desires to be happy , must avoid the company of wicked , and worldly men , and take a course of life altogether contrary . That there must be a separation● is most evident ; Come out from among them , and be ye separate ; but how farre it must be stretched , is necessary to be a little opened . 1. Therefore in respect of place , a separation is not exacted : we must goe out of the world , if we thus separate . 2. nor much lesse in exercise of Christian duties : that were manifestly impious ; David did not run out of the tabernacle , when he saw Doeg ther : the ●ares shall grow with the wheat , neither will the good corne plucke out it selfe , because the weedes are mingled with it : that separation is reserved for the last day● as a part of our perfect happinesse . But this separation must be first inward in the heart : as a bodily eye cannot see a spirituall substance , so a carnall man cannot with a fleshly eye perceiue spirituall things , hence he judges them foolish . The spirituall man by a spirituall light seeth and acknowledgeth it to be the wisedome of God : And we speake wisedome among them that are perfect , not the wisedome of this world , &c. but we speake the wisedome of God : here is a manifest separation in understanding and judgement . 2. The carnall person savours the things of the flesh ; he feeles no sweetnesse , no relish in those spiritual dainties , but embraces the present world , and takes his portion in it . Contrary , the spirituall man savours the things of the spirit : how sweete are thy words unto my taste , yea sweeter then honey unto my mouth ! Thy testimonies haue I taken for an heritage for euer : for they are the rejoycing of my heart : here we see a palpable difference and opposition in their will and affections : Againe there is an outward and more open separation in their externall actions : the worldly man as he hath his treasure and heart , so likewise his conversation on earth , he mindes earthly things , even in heavenly affaires ; but the others conversation is in heaven . Looke first to their speech● you shall find the mouth of a carnall man an open sepulchre belching out stinking breath in oathes , curses , lies , slanders , making nothing of idle , jesting , wanton , and rotten talke : but even vaine , and idle , how much more unsavoury and rotten speech must not once bee named among Saints : he must turne the current of his words to edification , to minister grace to the hearers , his speec● must be alwayes in grace , seasoned with that salt of the Sanctuary , that it may bee a pleasing and acceptable sacri●ice : and because he knowes it an untamed monster , not to be subjected by man , he cals to him for helpe , who is able to subdue all things to himselfe : Set a watch O Lord before my mouth , keepe the doore of my lips : the like contrariety shall we find in all their actions . In their society also and company there must be a separation . For 1. in generall , we may not delight in such ( as they are such ) with some we may & ought to converse , while we haue hope to do them good : thus our Saviour with Publicans : so likewise with Princes , Parents , Masters , under whose authority God hath subjected us . 2. Howsoever we may relieue bodily necessities of the most wicked men , and obstinate in their wickednesse , of whose conversion we haue no hope , yet must we ( as much as duty to God and man , and civility will giue leaue ) avoid them . Reject an heretike after once or twice admonition : but now haue I written unto you , not to keepe companie , if any man that is called a brother bee a fornicatour , or covetous , or an idolater , or railer , or a drunkard , or extortioner , with such an one no not to eate . If any man obey not our word , note that man , and keepe not company with him . Consider the disposition of this man , a man after Gods owne heart : O that thou wouldest slay the wicked : depart from m●e you bloudy men . I haue not sate with vaine persons , neither will I goe in with dissemblers . I hate the congregation of evill doers , and will not fit with the wicked . It is recorded of S. Iohn the Apostle , that he would not stay in the bath , where he saw C●rinthus a father of heretickes : and of Polycarpus his scholler , that when he was saluted by Marcion , a notorious hereticke , and demanded in a familiar manner if he knew him , he instantly answered , I know thee the first-borne of Satan : so Paphnutius an holy Confessour , would not himselfe , nor suffer Maximus Bishop of Ierusalem to tarry in the Councell assembled against Athanasius . Neither should any man thinke this strange ; For we wonder not to see sheepe runne from wolues , or dogges , to their flockes , or not converse with swine : wel might we wonder to see doves sort themselues with kites or crowes . Christians are the sheepe of Christ ( Iohn 10. 11. ) his doves , ( Cant. 6. 8. Isay 60. 8. ) all men chuse their company either for likenesse of affection or for some pleasure , or profit which they either doe , or hope to receiue from such societie . But as Christians are new creatures , most contrary to other men , ( these darkenesse , those light , Ephe. 5. 8. ) so can they expect no pleasure or profit by seeing , or hearing God dishonoured , and their holy profession slandered . Remember the Apostles admonition , Haue no fellowship with the unfruitfull workes of darkenesse , but reproue them rather : for it is a shame to speake of those things , which are done of them in secret . The Elect of God not onely shall be hereafter , but are already blessed . For as here the Prophet , so else-where our Saviour determines , that for the present they are blessed ; even when they are under persecution , Blessed are you when men persecute you , &c. Nay , without all question , if in this respect we compare them with other men , though it may seeme a paradoxe , it cannot be denied , that there is lesse distance betweene a Saint on earth , and the blessed estate of Saints in heaven , then betweene the condition of wicked , and holy men even in this world . Better is a living dog , then a dead lyon ; happier is the poorest Lazarus raised from the death of sinne , then the most stately Epicure who dead in sinnes , rots in the graue of his lusts . Who can deny , but that there is more difference betweene the dead and the living , then between the weake & strong ? Now the blessednesse of man consists in this especially , that he is partaker of the divine nature , and the life of God. As therefore the new-borne infant hath life as well as the best growne , so hath the faithfull , who is begotten of God , and borne anew , the true blessednesse , though he is short of perfection . True it is that to a carnall eye there is no such appearance ; the fleshly and worldly man discernes no such thing : nay , he takes the godly man to be the most miserable on earth ; and no marvell , for how should the lower nature reach up to the higher , and transcendent ? How should a tree conceiue of sense , or a beast of reason ? The naturall man therefore who perceiues not this spirituall estate , nor cannot conceiue aright of it , may easily applaud himselfe , and despise that which he knowes not : but the higher nature comprehending the inferiour , can rightly judge of both : man easily discernes betweene sense and reason , and knowes well which is to be preferd . Search all the world , and thou shalt never find a Saint , who prizes not the rebuke of Christ , before all the treasures of Egypt . And that we may better see this blessed estate of a true Christian , and with more thankfulnesse remember it , doe but consider a little his present condition ; weigh together the evill yet pressing him , and the good comforting ; Thou wilt say , he is full of sorrow and mourning , but , blessed are they that mourne : he feeles this godly sorrow to be such , as he repents not of it ; he knowes that it is better to goe to the house of mourning , then to the house of feasting . Thou perhaps dislikest his condition , as being bound , and wained from earthly and worldly delights and pleasures : but first he knows his liberty , in any lawfull use of the creature , and for abuse , in which the worldling hath set all his joy , he accounts , and indeed knowes it to be a deadly poison , a toad , a serpent , as venomous , as loathsome , and as much detesteth , as any can approue it . Thou wilt say ; None are so obnoxious to injurie , to contempt , and despight of all men : he knowes all these troubles to be as so many gemmes set in his crowne of glory . Thou wilt adde , besides these outward fightings , how many terrors are there within : but he will tell thee , he is one of the Israell of God , and in all these wrastlings with men and Angels shall prevaile : so that nothing neither life , nor death , principalities , height , depth , things present , or to come shall separate him from the loue of God , which is in Christ Iesus our Lord. Put now in the other ballance those particular blessings which make up his happinesse here on earth : doe but goe along with him , while he leads thee through the pallace , or rather temple which God hath built within him . First , thou shalt see a little heaven in his understanding , wherein all those bright starres of the Apostles and Prophets shed their beames , nay , where Christ himselfe , that great Light and Sunne of the world is risen ; looke into his heart , and thou shalt see a little paradise , planted with all choice , immortall , and heavenly fruit , and in the midst God himselfe walking ; even a third heaven , where in the throng of Saintly thoughts God himselfe hath set his throne . Thou mayest ( perhaps ) see some battles against sinne , wrastlings with corruption , combates with principalities and powers , but with God a most sweet peace , a peace which passeth all understanding . In a word , thou shalt find him all glorious within , rich , and stored with much abundance and infinite wealth : Whether it be Paul , or Apollos , or Cephas , or the world , or life , or death , or things present , or things to come , all are his : nay , he that is all in all , God is his . The Father hath already begotten him to himselfe : Christ is his head : the holy Ghost his comforter , and earnest of that glorious inheritance purchased for him : the Father so loved him , that he hath given him his onely beloved Sonne ; the Sonne so honoured him , that he hath bestowed his life upon him , and parted with him his Kingdome : the holy Ghost so delighted in him , that he dwels in him , enlivens him , leads , sustaines , strengthens , and will never forsake him , till he is enthroned in heaven . No marveile therefore if blessed Augustine feared not to affirme ; It is more that he hath already done for thee , then what he hath promised to doe : what hath he done ? he hath died for thee ; what hath he promised ? that thou shalt liue with him ; It is more incredible that the Eternall should once die , then that thou a mortall should'st liue for ever . He hath promised heaven , but given the Lord of heaven and earth ; Certainely , he that ponders these good things which the faithfull already possesse , shall soone find them more weighty , then any evill which now they suffer . Every teacher may here learne his method of instructing , and every learner is here taught the way of profiting . Dost thou teach the way of holinesse ? Begin with the end of the way , & make thy scholler to see the goale , before he sets out to the race : point out to him , and leaue him not , till he discovers and views the crowne of blessing at the end of his course . Art thou a scholler in the schoole of Christ ? Get this first lesson by-heart , that he is blessed who is indeed a Christian : know , and ever remember that man may teach thee to preserue a whole , or repaire a decayed body ; how to secure thy earthly estate , or wring it out of the hand of a griping oppressour : but thy soules health and happinesse is onely taught by God : and no humane science will presume to lead thee ●o true , aud everlasting blessednesse , but one , even this of the heavenly Doctor : thus he here teacheth thee in the Psalmist , Blessed is the man , &c. Thus also that Eternall Wisedome in that wise Salomon instructs thee , blessed is the man , that keepes my wayes , blessed are they that heare mee , watching daily at my gates , and giving attendance at the posts of my doores , for he that findeth me , findeth life . Thus when himselfe in person , and in our flesh became our Teacher , hee enters us with this first lesson ; Blessed are the poore in spirit , for theirs is the Kingdome of heaven : Blessed are they that mourne &c. And indeed it is the especiall point of art to inflame the learner , and fire his heart with desire of that knowledge , which we professe to teach : which cannot be otherwise , or at least better effected , then by propounding some necessary or excellent fruit , or consequent of it . And in every reasonable Agent , the end must be first in the mind , nay continually in the memory , if they will proceed orderly : common experience makes us see , that while we hunt for any thing upon a cold sent , ( as they say ) we are but coldly affected , but when we are in view , we follow eagerly . When Moses had him in his eye who is invisible , and saw in his hand that recompence of reward , with what courage could he breake through all impediments , the riches and pleasures of AEgypt , the fiercenes of the King &c. Thus Christ himselfe fastning in his heart the joy and honour prepared for him at the right hand of God , indured the crosse , and despised the shame : such therefore as are Vshers in the schoole of Christ , let them obserue this rule of the great Master ; remembring that the Scripture was given to instruct , that the man of God , might be perfect in every good worke : and whosoever art a Christian , if ever thou desirest to be a proficient in this study , stampe in thy heart , and print in thine eyes this lesson , Blessed is the man that walketh not in the counsell of the ungodly , &c. Try here what progresse thou hast made in the way of happinesse : hath God separated the light in thy soule from the darkenesse ? this is the first worke of the spirit in the new creation : hast thou at least so much light , as to discerne with griefe , much darkenesse in thy heart ? Hast thou attain●d to that steppe of wisedome , to know thou knowest nothing as thou oughtest to know ? and therefore callest for knowledge , and cryest for unders●anding : dost thou from sence of blindnesse lift up thy voice to that light of the world , thou Sonne of David haue mercie upon me . If men discourage and rebuke thee , dost thou so much more cry out , thou Sonne of David haue mercie upon me ? throw away all impediments to come unto Christ that he may giue thee light ? Dost thou seeke for wisedome as for silver , and search for it as for treasures ? what savour hast thou in spirituall things ? Is the loue of God to thee better then life ? Is his promise and word sweeter then honey , or the honey-combe ? more precious then all riches ? Hast thou esteemed the word of his mouth more then thy appointed food ? Canst thou long for the house of thy God ? having chosen him the portion of thine inheritance , dost thou rej●yce that the lines are fallen unto thee in pleasant places ? Know th●n flesh and bloud hath not wrought this in thee , but thy Father which is in heaven . Consider thy companie , hast thou loved the Brethren ? Is thy delight in the Saints , and them that excell ? Though thou art great , canst thou abase thy selfe to bee a companion of all those that feare the Lord , and keepe his precepts ? Canst thou hate those that hold of superstitious vanities , and say , away from me you wicked , for I will keepe the Commandements of my God ? Is a vile person contemned in thine eyes , but thou makest much of them that feare the Lord ? when thou chusest a companion of thy life , canst thou thinke favour deceitfull , and beautie vanity , and take to thee a woman that feareth the Lord ? when thou art a Master , dost thou set this as a law , there shall no deceitfull person dwell in my house , he that telleth lies shall not remaine in my sight ? Hee hath put the sword of Magistracie into thine hand , wilt thou use it as this King ? Him that privily slandereth his neighbour will I destroy , him that hath a proud looke , and an high heart I cannot suffer : mine eyes shall be upon the faithfull of the Land. Then know who hath separated thee , even that great Shepheard , who hath given himselfe for our sinnes , that he might deliver us from this present evill world . But if it bee otherwise with thee , know surely , thou hast not yet set footing in this way of happinesse , but art miserable , poore , blind , and naked . Now here come under reproofe all such who giue any ungodly counsell , especially such as labour to withdraw any Christian , either from following those good motions , which are first cast into them by the Spirit , in hearing the word , or from the service , and first loue wherewith they haue entertained the Gospell , yet not all alike . For some from weakenesse , and unwarinesse , being holy men , are themselues ensnared by Satan , & made his instruments to bring on others . Thus the brethren of Ioseph counselled , and encouraged one the other to murther . Iobs friends bent all their force to plucke away Iob from the fast hold he had laid on the Rocke by faith , never discovering the Devill at the end of the rope . Thus did Peter when he heard that bitter reproofe , Goe behind me Satan : and againe when he was rebuked by Paul for that dissimulation , whereby many Iewes and Barnabas himselfe stept not with a right foot in the Gospell . These may justly be blamed for keeping no better watch over Satans enterprises , & not more narrowly marking his fingers . Thus now many Saints are circumvented by him . To instance in some experienced example . I haue knowne a soule beaten downe by the word of God , and caused to see his sinne , full of feare and trouble , repaire to a faithfull Minister or Brother : opens his heart to them , and discovers his smarting wound : they being cunningly handled by Satan , begin to pittie his estate , and out of compassion think it a great sin to persecute him , whom God hath smitten , & ad sorrow to such as he hath wounded . Hence setting aside the wine , which would indeed cause some smart , but purge the evill , they strait powre in the oyle of all spirituall comfort , and so dresse the wound , that it is soon skinned , but after breakes forth with far more griefe , & will aske much more time , and labour to heale . Whereas if they had first throughly searched , & ransacked the sore with the knife of circumcision , and clensed it well with further reproofe , they might perhaps haue made the orifice wider , and the wound somewhat deeper , but much more soone , and soundly haue cured it . But if these deserue some reproofe , what rebuke can be whetted sharpe enough to rake those ulcerous soules , which being themselues full of dead flesh , infect , and corrupt others by their rotten stench , and putrefaction ? How hellish is the condition of that man , whose heart is the māsion , whose mouth is the very shop of the Devill ? where he forgeth those fiery darts , whereby he assaulteth the faithfull , and striketh through many a simple and unwarie soule . Lamentable is it to see , that many , who from faith , or feare to man detest to be traitors , and dare not perswade a subject from loyaltie to his Prince , yet without feare , or shame will employ all their wit , & engines to withdraw a Christian from his allegeance and faithfull service to Christ. Many who will not a little scorn to be a Baud unto a man , will ambitiously pandare for the Devill . O let Baal plead for himself ● wilt thou entise a soule wedded , & ready to be bedded with Christ , from his armes to the embraces of Mammon : & dost thou not feare that jealous God , If jealousie be the rage of a man , what is this jealousie of God ? but the divine indignation , w ch will not spare in the day of vengeance ? he cānot beare the sight of any ransom , neither wil he rest contens , though thou givest many gifts . Secondly , the fearefull Christian is to be rebuked , who by vaine terrors & bug-beares is driven from his station : It hath beene an old Stratagem in war to set upon their beasts of carriage the Boyes & Skuls , w ch followed the Camp , and to place them in fit distance , so to distract the enemy , & terrifie him with vain numbers . This was ever the slight of Satan , & though it be his continuall practise , yet men seldome obserue it . Hee sets before their eyes many scar-crowes , losse of some things esteemed good , and contrary evils ; Thus he deales with the Israelites , and with the vaine shew of walled Cities , and Giants , makes them forget their Rocke , and strong God of their salvation , and fall into open despaire and rebellion . Thus he deceived David himselfe , a most expert & wise Captaine in those spirituall battels ; after he had committed adulterie , he sets before his eyes shame , and losse of reputation , and with this idle shew driues him into two foule sinnes , first to make Vriah drunke , then to murther him . Thus he assaulted Moses with losse of treasures & pleasures of AEgypt , the Kings anger , &c. And thus frights he many in our times . To the covetous he suggests , what will you leaue the sweetnes of present gaine for future promises ? a certainetie for an vncertaintie : o● 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 cōpanion 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 pleasu●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 spi●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 ba●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 d●aw not wee those that are linked with us in kind●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 hi●●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 ●oo●e and straggling soules , as God giues them opportun●ti●● 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 he●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 , shou●d'st beat thy braines , toile thy weary and w●ake body to inrich thy children , traine them up in some serviceable qualities , prefer them to great & bountifull persons , and yet bee altogether carelesse , o● 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 na●ure cannot but communicate it with others , so farre as they are able to work , and diffuse it abroad to those with whom they converse , as we heard before . There is no signe then of grace in that heart which doth not pitty & succour as it is able , the soules of their brethren , which are intangled in the snare of Satan . Those are here deepely censured , who stop their cares against the warning of God , Come out from among them and separate your selues , saith the Lord : as first , those wilfully blind soules , who ( having devoted themselues to that whore of Rome ) will not open their eyes to see her filthy nakednesse , so plainely discovered by God in his word . That Angell of God , to whom he hath given great power , hath cried out migh●ily , it is fallen , it is fallen , Babilon that great Citie : a●d the often-doubled voyce of God , from heaven hath called , Goe out of her my people that yee bee n●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 drinkes● 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 ●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 swo●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 ●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 ●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 per●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 sinn● , 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 . Cōsider Pharaoh , God cōmāds him to let his people go serue him , he defies God , & questiōs 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 hor●our , he was enforced to thrust them out of his Land , yet presently after he a●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. ●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 i●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 in the will , & affections : the same will , which h●retofore refused to hearken , an● 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 o●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 su●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 g●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 it● 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 rev●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 d●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 th●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 prosperous Commaunder Alexander the great , brought into subjection the greatest pa●t of the earth then knowne : But what beast , what fowle , must this Papisticall A●tichrist be ? How many feete must he haue ? How many wings ? Who in much lesse then halfe this time , shall bring under his yoake , and raigne over many moe Countries and people then ever Antichrist ●new . Is it possible in reason , that any who hath not pluckt out his eyes , should thinke the Pope Christ his subject ? nay , Deputie ? who opposeth and exalteth himself aboue all that is called God ? Doth he not challenge to be unto the Vniversall Church , an head to giue influence , a Monarch to giue Lawes , nay a Spouse , to giue and receiue benevolence : so that to be subject to the Pope is of necessitie to salvation : nay doth he not usurpe , and with all tyrannie maintaine a Monarchicall Omnipotencie ? Surely that judgment mentioned by Tertullian is fallen upon them ; They beleeve without Scriptures , that they may beleeve against Scriptures . We evidently see the Prophesie of the Apostle fulfilled in them , Because they received not the love of the truth , that they might be saved , therefore God hath sent them strong delusions , that they should beleeve lies , that all they might be damned , which beleeved not the truth . But the Popish Faction a●firme , that they cannot bee accounted heretickes , because they haue never bee●e convicted , nor condemned by a generall Councill , But first it is su●ficient conviction to proue an hereticke , that his errour is manifest●d unto him by the Scripture , unlesse wee will thinke Simon Magus no hereticke , untill hee was dead , and rotten , because no Councell before his death condemned his errours . Againe the Papists maintaine things openly interdicted in generall Councels . Thus they use , & defend in their Pope the title of chiefe or highest Priest , censured , and forbidden by the 3. Councell of Carthage : so also the worship of Angels is by them stiffely maintained , yet condemned plainly by the Apostle in the old heretickes , Colos. 2.18 . and after by the Councell of Laodicea . They set up images in Churches prohibited by the Councell of Eliberis . But what hope is there that this harlot will reforme any errour , who in her head Paul 4. in his Epistle to Gropper , condemning certaine abuses , & doctrines , as being such which could not by that way , ( that is by Scripture ) be defended , yet never reformed any , either abuse or doctrine ; nay who in her whole representatiue bodie , the Councill of Trent , is not ashamed to conf●sse , that Christ ordained , and distributed to his Apostles ( non conficientibus ) not ad●inistring the Sacrament both bread and wine : and cannot deny but that it was so continued in the primitiue Church , yet take upon themselues power to determine that whole Christ , & the true Sacrament is received in the bread alone : and that the Church hath authoritie to alter this institution of Christ ; with a most brasen face challenging right to change any thing in the Sacrament , excepting the substance , and so consequently denying the bloud of Christ ( repr●sented , and presented in the Cup ) to be of the substance of the Lords Supper . Let every soule try here his claim to this true blessing . Two notes ●re here offered unto us , by which we may come to an infallible knowledge of our estate . 1. How art thou disposed to that word of God which cals thee out of thy sinne ? be it either some gracious promise , or sharpe reproofe , how standest thou affected to it ? The word is a fire to melt , and soften the iron heart of man , that it may be fit to receiue the impression of Gods image . Thus Iosiah melted : the hearts of Gods people tremble at his voyce : and when they profit , are pricked in hearing . Either thou standest in the way of sinners , or else it is thus with th●e . Amaziah can with some patience heare , and follow the commaund , but hate the reproofe of the word . Ahab can approue and obey the counsell of God in ordering his Armies , but hates Michaiah , who would order his conversation according to the rule of God. Oh! then consid●r how thou art disposed to the rebuke of Christ : as Moses who preferred it before the treasures of AEgypt ? or as Herod who beheaded his messenger ? How of●ē hast thou heard that gentle reprehension , joyned with a gracious invitaton ; O yee disobedient children returne , and I will heale your rebellions ? doth thy heart then answer ? Behold we come unto thee ; for thou art the Lord our God , we lie down in our eonfusion , and our shame covereth us . Hast thou lamented with Ephraim , Thou hast corrected me , and I was chastised : Convert thou me , and I shall be converted , for thou art the Lord my God. Surely after I converted , I repented , &c. Thus doe these heires of happinesse : they will lament , they will mourne as for an onely sonne : they will abhorre themselues and lye downe in ashes . 2. Examine thy estate by thy care , and endeavour to rise , after thou art slipt and fallen . Dost thou consider thy wayes , and turne thy feete into the testimonies of the Lord ? Dost thou make hast , and delayest not ? David strucken downe with that sinne of adulterie and murder , and benummed with so many blowes of Satan , lay a while as dead ; but when the rebuking voyce of God called unto him , and testified Thou art the m●n : how soone did hee awake from his swoone , and expressed a whole world of griefe in one word I haue sinned ? As thou hast fallen with that Saint , so hast thou risen with him ? and renewing strength hast fortified thy selfe , and art become even impregnable on that side ? The more foule thy sinnes are , the more are thy teares , and sorrow , the more thy loue to thy gracious Lord , pardoning such , and so many offences ? Obserue every where this disposition in the Saints , and happy art thou , if thou canst finde it in thy selfe . But thou shalt see Ahab humble himselfe in sackcloth , but still proudly and rebelliously disposed in heart . Thou shalt heare the sinner say ; They haue stricken mee , but I was not sicke , they haue beat●n mee , but I knew not ; when I awoke therefore , will I seeke it yet still . If it be thus with thee , if thou confessest thy sinne with thy lippes , but forsakest it not in thy heart , how shouldest thou find mercy ? If thou tremblest for feare of judgement , as Felix , and yet nourishest in thee a corrupt heart : and puttest off the word , I will heare another time ; what art thou better , nay how much worse then that Heathen ? Consider what str●ames of teares flowed from the eyes of Mary Magdalen ? What fire of loue burned in her heart ? How did Paul humble himselfe in respect of his pers●cution ? How ardent his loue to Christ , flaming out in all his actions ? Thus will thy heart be affected , thus thy actions directed , if thou art in the same estate . Here come under reproofe ; 1. Those rebels which wilfully set themselues to resist the word of God , and put it from them . Two sorts may we find among this kind of people . One which more openly , other that more secretly oppose it . Of the one more grosse opposers , we read in the old Testament . Prophesie not , say they to them that prophesie , they shall not prophesie to them , that they shall not take shame . This is a rebellious people , lying children , children that will not heare the Law of the Lord ; which say unto Seers see not : and to the Prophets , prophesie not right things unto us : speake unto us smooth things , prophesie deceit ? : Goe out of the way &c. And the like we find in the new . They commaunded them not to speake at all , nor teach in the name of Iesus . But when the Iewes saw the multitudes they were silled with envie , and spake against those things , contradicting and blaspheming . Againe ; they opposed and blasphemed . Such we see every where , corrupt men , sold under sin , and heardned in it : some drowned in a senselesse ignorance , that neither doe , nor will know any necessitie of this light , and therefore wholy despising all prophecying . And to cover their shamefull Atheisme , they stand much upon prayer , and doe not a little magnifie it in word : But their words are wind : they doe as much despise prayer indeed , and as openly expresse the contempt of it in their actions as of preaching . Some againe of more knowledge will not deny the necessitie of it , as knowing it too shamefull to affirme there is no need of that , which Christ openly testifies to be the one needfull thing . Luk. 10.42 . they will therefore come to it , perhaps frequent it , it may be pay for it : but then they must haue preachers acco●ding to their owne , not Gods heart . If he will spend an houre in the pulpit in vaine flourishes of humane wisedome , keepe off from their conscience , and two or three houres in the Ale-house , or Wine-Taverne , this is the good Church-man , nothing to deare for him . But if he be such as dares not please men , least he be turned out of Christ his service ; who would rather seeke their good , then their good will ; if he bring home the rebuke of Christ to their hearts , labour to beat downe their rebellion , and draw them to the obedience of the Lord Iesus , they will not abide him , but devise an hundred slanderous discouragements , and use all even the most wicked meanes to stop his mouth . Many other are there , which not so openly resist the word , yet in some private and retired actions stand out in rebellion against the Lord. How many thousands liue among us , convinced of their sinnes , y●t living in them , and following them with greedinesse ? Doth not the covetous know , that he is an Idolat●r : that extortioners , usurers , and oppressours shall not ent●r into the Kingdome of God ? doth not the drunkard , swearer curser , Sabboth-break●r know he liues in sinne , and is under the curse , and wrath of God ? yet doe they reforme their wayes ; and make conscience of dutie , when they haue warning from God ? How farre are th●y from it ? Looke to the meaner sort , they harden themselues in ignorance ; looke to the great ones , they haue altogether broken the yoke . Oh! that these would turne into their hearts , and consider what they doe : that they would well ponder first the folly , then the heinousnesse and hatefulnesse of this their behaviour : certainely nothing can be invented more fooli●h : no marveile if the Wisedome of God continually deba●es these men with the title of fooles in the Proverbs : for can any naturall folly be compared with this ? Find in all th● world such a foole , that wilfully will runne into knowne and confessed destruction ? that will struggle with his Master , whom he knowes stronger , and able to over-master him . And doe not men know and acknowledge God to be Almightie , not to be resisted ? yet will they provoke him . Are we not naturally afraid of those who can kill the body ? and where is the feare of him who can kill body and soule ? Now how odious it is and hainous , may appeare in two circumstances ; first the greatnesse , secondly the goodnesse of the person whom we offend & provoke ; The Lord is the great King , and his name dreadfull even among the heathen : the pure Angels , nay the rebellious devils tremble at his presence . His goodnesse to us is unutterable ; he is our Father , the fountaine of our life , and all blessings which we enjoy , expect , or desire . How great an offence is treason against a King , the Lords annointed ? how hainous the rebellion of a child against a father ? how detestable the insurrection of unnaturall Absolon against David his King and Father ? so compleate a King , so loving a Father ? how grievous to thy soule is the rebellion of thy wife , child , or servant ? hence God compares it to witchcraft ; for in it as in witchcraft , the Covenant is broken , God renownced , and the Devill acknowledg●d for God and Lord ; our vowes of obedience to God utterly broken & our soules delivered up unto the service of the Prince of darkenesse and disobedience . What tongue can sharpen it selfe sufficiently vpon this occasion to cut a passage through rockes , and Adamants , unto the secure and carelesse hearts of men ? what trumpet can sound loud enough to awake their dead spirits ? God created us most blessed , and gaue us power to stand in that happy estate : we wilfully forsooke the meanes and it : Since , when we were carried downe in the torrent of our lusts , into utter destruction , and are even sinking into that bottomlesse pit ; he casteth out to us the cords of his loue , to draw us , haleth to us with a loud voyce to looke about , to see , and consider our danger ; betimes to take hold of mercy , before we sinke and are past recoverie . In the meane time , as if we were rather bathing in the very fountaines of all felicitie , then swallowed in these whirl-pools of death and hell , we passe along plesantly , never o●ce respecting his voyce or dreaming of any danger . The Lord hath sent in among us his Heralds never so many , never so loud ; they haue cryed out to us , they haue lifted up their voices like trumpets , and haue shewed us our crying sinnes : what hath followed ? Some few ( as the shaking of an Oliue tree , two or three berries in the utmost boughs ) haue hearkened and trembled at the word ; and taking hold of the rocke of their salvation , haue tu●ned their feete into the old and good way : some haue obtained , but the rest are hardened . How lamentable a spectacle is ready to meete us at every turne ? numberles numbers of men and women , young and old , rich and poore running a vie , who shall safest plie himselfe in the waye● of sinne , and who shall first & deepest plunge himselfe into hell . Surely as the men of God were wont to go to the house of the Lord , ( Psal. 42. 4 ) so go these men to the chambers of death , with the voice of singing , as a multitude that keepeth a feast : how truly may God expostulate with us , as once with his people ? by swearing , & lying , and killing , & stealing they break out , and bloud toucheth bloud : how often & loud hath God by the voice of his Embassadors cried in the cares of earthly Gods , how long will you judge unjustly , and accept the persons of the wicked ? Doe right to the poore , and fatherlesse ; doe justice to the afflicted and needie : If not I haue said you are Gods , and the children of the most high , but you shall die as a man , and you Princes shall fall like other . But may we not still complaine ? In thee haue they oppressed the stranger , in thee haue they vexed the fatherlesse and widdow ? How frequently and earnestly hath the great Iudge of all the world in his Law charged Lawyers . Thou shalt not overthrow the right of the poore in his suit . Thou shalt keepe thee from a false matter : Thou shalt take no gift , for the gift blindeth the wise , & perverteth the way of the righteous . If you goe on , shall they not take up a taunting proverbe against you , and say ; hoe they increase that which is not their owne : how long ? and he that ladeth himselfe with thicke clay ? yet still is it true ; in thee haue they taken gifts to shed bloud : and they loue to say with shame bring you : they eate up the people as bread : they build , plant , purchase , and make no end , till their heires spend it as ill as they got it . How straitly hath God commaunded the rich , thou shalt open thy hand to thy poore brother , and lend him sufficient for his need . Thou shalt not giue to vsury to thy brother , vsury of money , vsury of meat , or vsury of any thing that is put to vsury : thou shalt releeue thy brother , thou shalt take no vsury nor vantage . He that was infinitely rich became poore for our sakes , that we through his povertie might bee made rich . Sell that you haue , and giue almes , make you bags which wax not old , a treasure that can never faile in heaven . If not know the Vsurer , or Extortioner shall never enter upon my mount : Know that thou shalt weepe and howle , and the rust of thy treasure shall eate thy soule like fire : and so thou hast heaped up ( goodly ) treasure for thy selfe against the last day , even treasures of wrath against the day of wrath . Yet to how many thousands may we say ; thou hast taken vsury and increase , thou hast defrauded thy neighbour by extortion , and hast forgotten me saith the Lord God. How many that buy the poore for silver , and the needie for shoes ? How continually hath the Lord called upon us ? Take not my name in vaine ; sweare not at all : aboue all things sweare not . O doe not this abominable thing , which my soule hateth . Is it not enough that thou refrainest prayer , and prayse , but thou wilt blaspheme ? Wilt thou turne those calves of thy lippes my due sacrifice , to dogges or hell-hounds barking against thy Creatour ? Remember thy selfe and me , and know I will not hold thee guiltlesse : my curse shall here light vpon thee , how much more hereafter ? Yet still the Land mournes for oathes . Men haue made a conspiracie ; all sorts , sexes , ages haue whet and set their tongues against heaven , & hardly one of an hundred that feares an oath . How loud hath God th●ndered his woes against i●temperate persons ? Woe to them that rise up earely to follow drunkennesse , and continue till night vntill the wine doe inflame them : woe to them that are mightie to drinke wine , and strong to powre in strong drinke : woe to the drunkards of Ephraim . Hee counselleth , looke not on the wine when it is red , and sheweth his colour in the cup. Take heed least your hearts be oppressed with surfeting and drunkennesse . If not ; know that day will come upon you unawares : no drunkard shall enter into the Kingdome of heaven ● yet what place is there where this devill of drunkennesse hath not entred into the swine , and carried them headlong into destruction : Court , Citie , Country , nay even the Vniversities all haue erred because of wine , and are out of the way because of strong drinke : for all their tables are full of filthy vomiting , and no place is cleane : the Dutch manners haue followed the Dutch errours , and the stench of it is gone vp to heaven , & incessantly cals vpon the justice of God for vengeance . Even then when all Religion and Charitie lamentably implored our helpe in fasting , praying , and humbling our soules , to intreat the Lord for his afflicted Church : when the Adversaries roared in the midst of the Congregation and set up their banners for signes , we were so farre from fearing that curse of Meroz , for not going to helpe the Lord against the mighty , or at least striving for them by prayers & h●miliation , that when God called to weeping and mourning , behold joy and gladnesse , slaying oxen , killing sheepe , eating and drinking , for to morrow we shall die . Doth not the word daily sound in our eares ? Drinke the waters of thine owne cistern : rejoyce with the wife of thy youth , let her breasts satisfie thee at all time : but keepe thee farre from the strange woman , and come not neere the doores of her house : desire not her beautie in thy heart , else shalt thou bee brought to a peice of bread . Thou shalt mourne in the end , when thou hast consumed thy flesh and thy body : yet what fruit haue we returned to God from the fulnes of our long peace , but this , I have fed them to the full , yet committed they adulterie , and assembled themselues by companies in harlots houses ; They rose up like fed horses , every one neighed after his neighbours wife : and what followes but even that threatning , shall I no● visit for these things , shall not my soule be avenged on such a Nation as this ? To draw a little neerer to our selues in particular ; doe not the Messengers of Christ sojourning among us , as his Leigers , daily call , intreat , and invite us to repentance ? Turne you , cast away all your transgressions , make you a new heart , aud a new spirit , for why will you dye ? When God hath allotted you six dayes , and appropriated but one to himselfe ; when he doth not challenge two or three houres , but the day to be separated to his holy service , when hee hath hedged and and walled in this his peculiar , with so many cautions & motiues , why will you thus transgresse against the Lord ? why will you , or how dare you make it common by doing your owne workes , and speaking your own words on the Lords day ? When the Lord hath so fearefully adjured us , I charge thee by God , and the comming of the Lord Iesus Christ , preach the word , be instant in season , out of season : and so often and strictly charged you , bee slow to speake , but swift to heare : long for the sincere milke of the Gospell , that thou mayest grow by it . Take heed how thou hearest : why doe wee n●glect Christ Iesus speaking 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 down● my soule to hell . Then hast thou right unto Christ ; ther●fore be of good comfort , arise he calleth thee ; Come un●to me all you that are wearie and heavie laden , and I will ease you . Cast away this cloke of s●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 m●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 thē 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 ●●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 reap●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-suff●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 ●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 without● 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 watchmē 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 na●e , & to the remembrance of thee . Other Lords ●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 ●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 , & tra●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 grau●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 preced●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 p●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 it● 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 offered ; and hast now long continued in thy folly , even despising in thy carnall conceit the wisedome of God in his word , yet if thou now returnest , leanest not still to thine owne wit , but yeeldest vp thy selfe to the yoke of Christ , thou art heere already , and shalt be must more heereafter happy , and blessed . To witnes this truth ( beside many other ) the whole 15. chap. of S. Lukes Gospell may be fitly cited : where in those parables , especially that of the Prodigal ( spending , rioting , never returning , till by extreme miserie he was scourged home , yet then graciously receiued , entertained with a feast , and clothed with the best robe ) our Saviour a●firms much ioy to be in heaven for one sinner , that converteth . Even scorners are called to repentance , and grace offered ; and the Prophet invites , and cals to such , Be no more mockers least your bonds increase . And it is more then probable , that some of those who mocked the Apostles as if they had beene overtaken with wine , were not onely called by the word , but throughly recalled , and pricked in their hearts , baptised and saved . The grounds and reasons of this ( as the former ) proposition may be . 1. In God , his infinite and unutterable mercie , taking no delight in the death of the sinner , but calling to returne , and ready to receiue . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him returne unto the Lord , and he will haue mercy upon him , and to our God , for he will abundantly pardon . 2. In David , who had both by the word , and no question by experience , seene this worke of Gods mercie in many notorious sinners . Gather hence these instructions . 1. There are divers degrees of sinnes and sinners , many steppes and staires in the descent of death ; some lower then other , and neerer to the gates of hell . Some transgresse of ignorance , some of knowledge ; sinnes of knowledge are some of infirmitie , not without strugling , some of presumption : nay even these of presumption , some of them not committed without feare or remorse , with purpose of amēdment ; some with an high hand , as in defiance of God , and open contempt of his justice . There are many respects which aggravate sinnes , and make them either more or lesse odious . The sinne of an eminent person more scandalous and hainous , and therfore not onely punishments but ( which is not to be read with neglect ) sacrifices of greater price set out for them . Sinnes of ignorance in a Priest were propitiated with a yong Bullocke , the same sinne in a Ruler reconciled with a male goat , in other with a female . A Priests daughter if shee play the whore must be burnt with fire . So the excellencie of the person offended aggravates the offence ; reviling the Prince , more then railing at a subject ; blaspheming God , worse then slandering man. Many circumstances there are w ch lessen a trespasse , or increase it ; whence our Saviour more deeply censures the Iewes then Pilate , they Gods people , he an heathen ; they from outrage , and furious malice , with threats , and tumult driue him against his judgment , to corrupt judgement , and abuse the Ordinance of God , even his justice ; but he desirous to content the people , fearefull to incurre Caesars displeasure , labouring to saue the innocent , was at length overcome by their importunitie and clamours , therefore had they the greater sin . Verily the justice of God , proportioning a greater measure of damnation to some , then others , necessarily argues the sinnes of men to be of divers size and measure . The sinne of Bethsaida , Capernaum , Chorazin , more intollerable then those of Tyre , Sidon , Sodome or Gomorra . Sinnes and sinners may well be resembled to diseases , and diseased bodies . Every disease as it more distempers the body , and disturbs that just proportion , and mixture of humours convenient , and agreeable to nature , so is it more grievous : some so strong , that they catch , and infect ; & the bodies infected sonoysome , that they spread their poyson , and even dart●out venome to wound others , with whom they converse . Thus every sinfull disease of the soule , as it is more contrary to that spirituall crasis , or temper of life , in which God created it , is more foule , dangerous , and even infectious . Hence we reade that many Lands haue beene polluted and tainted with some noto●iously sinfull people , and even sicke of them , till it had spued them out . So was it with the Canaanites . Nay even the Israelites also after they were entred into the Land , defiled it with idols , and false worship , and were therefore cast out : see Ier. 16. 13. 18. And surely as any sin is more heinous , foule , and abominable , so is it more strong to infect : witnes that monster of idolatrie , which how soon it poysoned the whole world , and how easily yet it sh●ds its venome into the hearts of men , the old heathenish , Iewish , and now Popish Idolaters su●●iciently testifie : no lesse contagious is swearing , drunkennesse , cursing , and such other : what reasonable man can deny these sinnes to be as catching , as pox , plague , or any like disease of the body . No sooner entr●d that image worship into the earth , but it shed it selfe into the whole body of the world , and hardly one member even Abraham escaped , and even he not untainted . In the time of Ieremie the land mourned for oathes , in our time it is to be wondred , that the land sinkes not to hell under the burden of this sinne : there is hardly one of an hundred that makes conscience of all oathes : they haue pettie oathes ( as they account them ) and coyne strange Gods to sweare by , the Masse , Ladikin , or Lakin , and much like grosse profanenesse they continually use without feare or wit : yet is cursing as ordinary as swearing , and d●unk●nnesse comes not behind any of them , how gen●rall it is , and how it hath , and doth infect , witnesse the ruine of many families , the pining and leane cheekes of many wiues and children , and the loathsome stinke of it in every corner . One degree of sinne is but a step to another , leading or rather driving to further iniquity ; look as it is with these positions of the body , when we haue long walked , wee desire to make some stand ; when we haue stood a while , we will set downe and compose our selues to more rest : so is it with the soule in these sinfull dispositions , when it hath walked in the counsels of ungodly men , it will stand with sinners in their obstina●e disobedience , and when it hath stood in those rebellious wayes , it will sit down with mockers , & rest it selfe in the chaire of scorning . Certainely as that pure a●d glorious Spirit ( when he enters into the heart of man , and ●nlivens him with his gracious presence ) leads him through every good path , stirres up , directs , and strengthens him to walke in the counsell of God , to stand in the old and good way , and leaues him not till he hath seated him in fulnesse of grace , and glory : so when those spirituall wickednesses in high places , Satan with his legions , enters and possesses the heart of any man , he driues him th●ough all the degrees of sinne , carries him headlong , and suff●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 quick●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 ●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 , proclaim● 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 refuse ? and answer , that thou canst doe him as good service at home ? If thy father be in conference with thee , direct thee how to assure to thy selfe and thy posteritie thy inheritance , were it not an impudent contempt in the meane time to stand prating with some servant , or lye downe and sleepe ? How palpable then is our base conceit of God , and his words , that when we heare his Wisedome affirming , blessed are they that heare me , & wait upon the posts of my doors , Get thee forth ( if thou wouldest finde me ) by the steppes of the flocks , and feed thy kids by the tents of the shepheards ; warnes us not to forsake the Assemblies , dare reply againe , I shall doe as well at home in mine owne house , as in his Courts , I shall as soone finde him in my private walkes , as among the flockes and shepheards . The cause of this contempt questionlesse is , that soveraigntie , and dominion of lust in the heart , which swayeth the whole man , yea even rides him , as with a snaffle , turning him from the way it liketh not , and driving him as with a spur , to any action , though never so unreasonable . This the Apostle intimates , where he giues a generall cause of this action in scornfull men ; namely , their following of lusts : & more particularly those worldly lusts of covetousnesse are most strong this way to draw the heart unto this despising of the word . All this heard the Pharises , who were covetous , and they mocked him . Thus those mockers Ez●k . 33. 31. Howsoever it pleaseth the Lord sometimes even out of the chaire of scorning , to bring some home to his own dominion ( so to manifest the power of his word , and the wonders of his grace ) yet certainly such are farthest off from his kingdome , and in a more remote distance from happinesse , then other degrees of sinners . For in some kindes it is not with sinfull dispositions , as with these postures of the body : the body which walkes , neither stands , nor sits ; the body which stands , neither sits , nor walkes ; and that which sits , neither walkes , nor stands : but that soule which stands in the way of sinners , walks in the counsell of the ungodly , and hee which sits with scorners , both walkes and stands with sinners . For as a reasonable creature includes and comprehends both vegetation and sense , and as higher degrees of holines containe the lower : so in sin , he that sit● in the seate of mockers , in the same instant walkes in the counsell of the ungodly , and stands also in the way of sinners . Mocking of Gods Messengers , and despising the word is expressed by God to be the last and lowest degree of sinne in his people , immediately going before destruction . 2 Chron. 36. 16. scorners are an abomination to men : therefore Sarah could not indure mocking Ismael to stay in her house with her son , Gen. 21.9.10 . How much more detestable are they in those most pure eyes of God , and shall be thrust out of his house ? A fearefull curse God pronounceth upon any child that shall mocke his Father in the flesh , or despiseth his Mothers instruction ; the ravens of the valley shall picke out his eyes . Surely then that soule which mocketh his Creatour , and despiseth the instruction of the heavenly Ierusalem , that fowle of the ayre , who pickes up that good seed , shall devoure it . Try here thy wayes , see and consider how far thou hast proceeded in the paths of death : hast thou hearkned to the counsell of the ungodly ? hast thou stood with sinners ? so that after conviction and checks of conscience thou hast still gone further , and sate downe among the despisers and mockers ? Thou art even at the pits brinke , there is but a step betwixt death and thee , and if thou dost not quickly draw backe thy foote , thou wilt soone fall into a bottomlesse perdition . Now because every one flatters himselfe , and drawes out his name from this number , remember ( as before was shewed ) that God is mocked in his workes , in his word , in his Saints . For even he that mocketh the poore , reprocheth his Maker ; and all these kinds of mocking are either inward by despising ( see Prov. 1. 22. 24. 25. thus Michal despised David in her heart ; ) or outward , partly by word injesting , flouting , scornfull speaking ( thus Elisha was mocked , come up thou bald head , come up thou bald head ) or by actions and gestures , as Christ was derided by the Souldiers , they cloth him with purple , they crowne him with thornes , they bend the knee &c. Now then consider thy wayes . The Lord in the Sabbath calls thee to remembrance of that great worke , the creation of thee , and all the world , & that greater , of thy redemption by Christ : hast thou not here sate with scorners ? For hast thou neither in thy heart lightly esteem'd , nor in thy words jested , nor in thy actions slighted this solemne day ? and so scorned that great work of God offering grace unto thee in his Ordinances ? How many must confesse themselues guiltie of this sinne ? For the word ; when thou hast heard it sometime threatning , sometime promising , hast thou not set it at thy heeles ? hast thou neither in thought , word , or action sleighted it ? When thou hast conversed with the Saints , hast thou not despised that holy fellowship , and skoffed like profane Ismael ? Common and ordinary is this abuse , and too few who can exempt themselues from this sinne . Looke therfore about thee , and quickly retire thy se●fe , least thou fall into that pit , whence there is no returning : for if thou continuest to goe on in this last degree , thou maiest soon proceed so farre that thou shalt never be able to retire . Certainely to crucifie Christ againe , to make a mocke of him to forsake the holy fellowship of the Saints , and after knowledge wilfully to plunge our selues into sinne ; not some particular sinne , but that generall renounci●g of our holy profession ( which will easily , and soone insue upon this scorning , and is but the last degree of it ) is a state , not onely dangerous , but desperate , see Heb. 6. 6. and 10. 25. 26. 27. How sharply then are all scorners to be rebuked ? as 1. Those who inwardly despise , or outwardly deride God in his workes . Do but consider how generall this sin is by some few particulars , for how doth the prid● of the rich and wealthy carry them in heart to despise the poor , and to expresse it in their words and actions ? How basely do they account of them ? as if they had no fellowship with them in the same nature and grace . Let a man converse with us , who b●ares an high sail , whose lands , w●alth , friends● apparrel are fair , he hath all respect , and curtesie from us , be he never so poor in grace , nay openly known to be a bondslave to sin , and Satan : But if a man of meane parentage , and estate , though indeed a sonne of God , rich in grace , and heire of glory , have any thing to do with us , we will hardly afford him a kind looke , or word . How common is this vanitie to despise the wisdome of the poore ? Though the wisdome of God hath openly testified , The poore which walketh in his uprightnes , is a better man then the rich which peruerteth his way , yet will not men beleeve it . For the better man ought to haue more respect : we finde it by experience too true : that friends , and Brethren reiect th● poore , be they never so instant with them : & so g●nerall is it , that he ascribes it to all ; what the cause of this contempt is , God himselfe telleth us . The sinner despiseth his neighbour , but he that hath mercy on the poore is blessed , where despising and shewing mercy being opposed by God , teacheth us , that when wee withdraw our hand from doing them good , or oppresse them then we despise them : and this despising is not onely , sinfull , but rises from grosse , customary sin : so that when we are hardned in rebellion , then we proceed to despise the poore , and God in him : But oh , thou vaine man , thou proud earth , art not thou the same clay of the same potter ? and who hath separated thee ? who makes rich , and poore . How presumest thou to despise the worke of God , being thy selfe the worke of his hands ? Looke to thy beginning and ending , and spie out ( if thou canst ) any difference betwixt thee and the poorest . Art thou not servant to the same Lord , wearest thou not the same livery of skin and flesh ? dost thou not sleepe in the same dust and nakednesse ? wa st thou borne with lands , treasure , or scepters in thy hand ? what difference in the graue betweene thy mace and his mattocke ? Oh if thou hast so much light , looke a little into thy heart , and see there a farre more miserable and desperate povertie . How poore is thy understanding in spirituall light , and treasures of knowledge ? how poore thy heart in bowels of mercie ? how needie art thou in faith , loue , and those heavenly riches ? Thou which art beggerly in the true , canst thou despise the want of * wicked riches ? Hast thou not received all from God ? Art thou not his debtour ? why boastest thou of thy debts ? of that , of which thou art onely a Steward , and accountable to thy Master ? Certainly as that earth which is replenished with precious mettals , is altogether in the superficies barren and unfruitfull , so is it with ●arthly men , who when they are swolne up with this worldly wealth , are most miserable beggers in the true and durable riches : insomuch that the Truth himselfe hath spoken it , a Camell shall as soone be drawne through the eye of a needle , as those men into the Kingdome of God. Boldly I dare a●firme it , that he hath never felt his inward miserie , who despiseth outward povertie . Againe consider how contemptuously other workes of God are used by most men ; for to omit many ; that worke of his mercy in having patience with us , and forbearing us , how is it despised , how scornfully abused ? May we not say to thousands with the Apostle , thou despisest the riches of his bountifulnesse , and patience , and long-suffering : doe we not see with our eyes the complaint of Salomon verified among us ? because sentence against an evill worke is not speedily executed , therefore the heart of men is fully set in them to doe evill . Nay certainely so profane is the heart and so full of cursed Atheisme , that when the Lord holds his tongue , men begin to thinke that God is like to themselues . But surely in nothing more palpably appeares our contempt of God in his workes then in the open , wilfull , & even despitefull breach of the Sabbath , so often , and n●ver enough reproved . For first it is a day consecrated , and set out by God as holy , for remembrance of those two greatest workes of Gods power , wisedome , and goodnesse towards us , namely the Creation and Redemption . Againe it selfe is one of those workes of God , which especially manifesteth his grace towards us , and is one of his loue-tokens , in that he hath set out this day as a signe , a working and e●fectuall signe , whereby we in ●anctifying it to him , shall finde and feele he is our God , who sanctifies us to himselfe . Besides in setting downe that precept , he hath particularly hedged in our transgressing nature , provoking us by many strong motiues to obserue it● laying forth meanes to helpe us , tying a threed of remembrance about our hearts , that wee might bee wholy without excuse , so that whosoever with care reads it , he cannot but see , that the Lord more presseth that commandement , and inforceth it upon our conscience then all the rest , as being the meanes whereby hee writeth all the rest in our hearts . Doe but now behold the practise of men ( and not to mention the Papists , who holding not the head Christ Iesus ) regard not his day , but abuse it , & maintain the abuse to any journey , or other affaires , but deifying the Saints , most superstitiously obserue dayes by the Pope dedicated to their service : ) l●t us look unto our selues . Are not Ministers charged , nay fearfully adjured to preach the word , to be instant in season , & out of season : yet how many despise the very season of sowing that precious and immortall seede ? As great a charge is given to the people for hearing , and as great , and more is their neglect and contempt , openly proclaimed by them , as well by their spending some of those few houres of Gods publike worshippe in their owne workes , abroad in the field , or at home in their beds , by their fires &c. as also by an impudent avouching and defending their sinne ; scorning all reproofe , and deriding the reprover , Nay even some that are called and reputed honest men , and boast themselues to bee good keepers of their Church , make no conscience to mispend the rest of the Sabboth , in any vaine , or idle employment , taking liberty to dash out any instruction they haue received with ordinary , nay many times unlawfull , and at any time sinfull recreations . Whence can this behaviour proceede , but from a notorious contempt of God ? from a grounded Atheism and wilfull unbeliefe of heart ? And what ? Art thou indeed stronger then God ? Dost thou provoke him to anger , and dost thou not provoke thy selfe to confusion of face ? Oh! know and remember God is not mocked , and when hee denounceth so frequently unto thee for this sinne destruction of body and soule , he * mockes thee not . Thine owne reason will teach thee ; as thou sowest , so shalt thou reape : if thou sowest the wind , thou shalt reape the whirlwinde , if thou sowest contempt , thou shalt reape derision : with the scorner hee scorneth . 2. Mocking God in his Saints must here bee reproved , the most common sinne of this Age. Everie abject scornes Christ in his members , and indeede despiseth not so much the person , as holinesse in the person . Holinesse without all question is that Attribute of God in which he most excells , and delights , the very beautie of the Lord. Here wee admire his power , grace , mercy , but in heaven the Saints and glorious Angels beholding his face , are ravished with that beautie of his holinesse , and in their prayse , double this propertie , Holy , holy , holy , Lord God of Hosts : In man it is the very image , ( when hee is begotten unto God as his child through the immortall seed of his word ) hee doth resemble his heavenly Father : which therefore the Lord commaunds us to follow , and to labour for it , and sets downe the penaltie of our neglect , wee shall never see his face ; but shall bee banished from his presence . It is the very end why God hath chosen us , why Christ hath given himselfe for us ; yea the effect of his bloud , the especiall worke of Gods Spirit dwelling in us . In a word it is the very nature of God communicated to us . There is no sinne therefore which more evidently exalts it selfe against Christ , none that reacheth so high toward heaven in defiance of God , as this , when men despise in heart this image and nature of God , and in despitefull termes and gestures publish themselues the scornefull enemies of holinesse . How common this divellish profanenesse is , may easily bee seene ; first in fastning the odious name of Sectaries and Heretickes upon those which desire and endeavour to flie the corruption which is in the world through lust , and in truth of heart to follow after righteousnesse : for if a man with feare and trembling striues to eschew evill , and doe good , and hath set up his resolution to walke godlily , righteously , and soberly in this present world ; how soone is hee branded by worldly and wicked men with the name of a Puritane ? Which being ancient Heretikes , sheltring their ranke and stinking sinnes under that abuse of Scripture , To the pure all things are pure : pretended themselues to be cleane , pure , and holy in the practise of all filthinesse . Nay , they are not afraid ( if they discerne in any more shewes of godlinesse then ordinary ) to deride him , by applying to him that title , which is the most honourable , that belongs to a Christian , as , This is one of the holy Brotherhood , one of the holy Sisters : Surely if they think them not such , and speake ironically , accounting them hipocrites of whome they thus speake , ( for thus they excuse themselves ) then are they most vnexcusable , who dare abuse to mockery the greatest honour , that ever God vouchsafed the creature : to be a Brother , and heire with Christ , and to apply a name appropriate to Gods Saints unto such , as they esteeme no better then whited tombes , and painted sepulchers . And because folly is the especiall object of contempt , they are come to that height of bold Atheisme , that they will impudently terme such Gods fooles . But as the Apostle affirmes the folly of God to be farre aboue the wisedome of men : so these fooles ( as they call them ) of God , are farre aboue these worldly wise Achitophels , who with all their policie can never escape , nay by it runne into destruction and perdition of body and soule . That these should be Christians , who mocke Christianitie , that these should bee children of God , who scoffe at the Brotherhood of Christ , let them beleeue who can ; for my selfe I cannot see how the greatest charitie ( which is alwayes joyned with wisedome ) can otherwise account of these men , then of most wretched Infidels , filled with contempt of Christ , and hellish Atheisme : well therefore may we pray against their wickednesse ; let the lying lips be made dumbe , which speake grievous things proudly , & contemptuously against the righteous . We are a reproach to our neighbours : a scorne and derision to those that are round about us : Render seven fold into their bosome the reproch , wherewith they haue reproched thee O Lord. Those that despise the word of God , and him in this his Ordinance , are here evidently condemned . Let such know it is impossible to separate the despising of the meanest in Gods Ministrie , from the contempt of Christ , and God his Father , he that despiseth you despiseth me , and he that despiseth mee , despiseth him that sent mee : where Christ in generall speaketh of all Ministers , whom hee employeth in the glad tydings of salvation , and particularly of such as were not Apostles , but the seventie Disciples , who ( if we consider them at that time ) in the knowledge of Christian mysteries of faith were farre inferiour to the most ordinary Professours at this day . In vaine therefore shall men plead before the tribunall of Christ ; Lord when did we heare thee preaching unto us , and scorned thy word ? for he will , nay hath already answered , he that heareth whom I send , heareth me : and therefore what you haue done to the lowest of these my messengers , you haue done unto mee . Moreover there is nothing more certaine then this judgement of God , that hee will mock● , and scorne thy word , when thou with as much earnestnes shalt sue to him , as he now to thee . B●cause you despised all my counsell , I will laugh at your destruction , and mocke when your feare comm●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 ●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 cos●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 receiue Christ comming to thee : beleeue onely , and thou shalt liue . Take heed now to thy foote , and enter not into the way of scorners : be no more a mocker , least thy bonds increase . Thou canst not but see every where profane men ( the plague of these last times ) making a jest of Religion , despising God in his workes , in his word , in his Saints : set not in with them , but flie from them , as from the pestilence . And for a motiue to stop thee from this course , consider thei● steppes , how many feete haue gone that way , how few returned ? Thou shalt find they perish by skores ( 2 King. 2. 24. ) but hardly one or two single soules retyring safely from this last steppe of sinne . But especially awaken thy soule from this sinne , with assurance of like measure from God : O seriously thinke with thy selfe ; will not the day come , is it not running poast toward me , and I know not how neere , when I shall fi●de no comfort but onely in peace with God ? My pleasures , my wealth will forsake me , my friends will weepe for mee , my body full of deadly griefes , my soule pinched with thousand pangs of conscience , the bell summoning me , the graue gaping for me , my accusers one without , another within mee , and the Iudge who cannot bee bribed , much lesse any longer mocked , ●eady to arraine me . Oh then how welcome to mee will be the least hope , that God would lend me a mercifull eare to heare me ? If hee should then deride my petition , scorne my supplication , and laugh at my miserie , what can be expected but a fearfull instant damnation ? how soone would those foule spirits plunge my desolate soule into that eternall torment , that lake of fire & brimstone ? Shall I then willingly plucke this infinite misery upon my head ? Hath not the Truth , which cannot lie assured me , and will not my reason confirme it , that he scornes the scorner ? How should I looke upon his face when he must be my Iudge , whom I scorned to be my friend ? How shall I stand before his wrath , whose grace I d●rided ? O therfore my soule prevent this mischiefe betimes , accept of grace while he offers it : seeke , search sue for it now , that thou mayest then assuredly finde it : goe forth to meete it , which is sent to meete thee : take hold of it and leaue it not , which will hold up thy head at that day , & will never leaue thee , till thou art seated in eternall happinesse . Psalme I. Ver. 2. But his delight is in the Law of the Lord , and in his Law doth he meditate day and night . THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse ; in this , propounds positiuely the path which without faile wil bring us to it , if we follow it to the end . In this way he sets out two periods : 1. delighting in Gods Law ; 2. meditating in it day & night : from which issue two points of doctrine . 1. The Prophet affirmes him blessed , who delights in the law of God. 2. The Psalmist pronounceth him blessed , who meditates day and night in the law of the Lord. In the former these particulars must bee opened● 1. what is the law of the Lord : 2. what this delight in the law . The law is sometime strictly taken for the first scriptures , the fiue books of Moses : and then ordinarily distinguished , either from the writer , and called the Law of Moses ; or by adding the other opposite member , the law and the Prophets : sometime it is more largely extended , as comprehending all the propheticall writings of the old Testament : as is manifest Iohn 10. 34. where the booke of Psalmes is made part of the Law. But the word here used properly signifieth doctrine , yet is generally and rightly translated Law , because whatsoever God would haue us know concerning his will and pleasure , is there by himselfe taught , revealed , and promulgated , Deut. 29.29 . so that he appointeth it the only ordinary meanes of life . Luke 16. 29 , 30 , 31. 2. because all doctrines delivered in the word , are so many sanctions of the supreame Majestie , binding the conscience to all obedience , and perfect subjection . Againe his delight is by some translated his will , the word signifying that action of the mind , whereby willingly , pleasingly , and with loue the heart cleaues to any thing : so used Gen. 34. 19. This then is the meaning of the words ; Whosoever loues the Law , or word of God , cleaues to it , takes pleasure in that which God there cōmandeth : he is entred already into a blessed estate . This as it is here plainly testified , so also the Apostle addes his suffrage unto it , evidently affirming that as his misery consisteth in being vexed with the body of death , resisting the law of God : so his happinesse in delighting in that law concerning the inward man. The grounds or reasons of this testimonie in David are , 1. his knowledge in the word of God , whence hee had taken forth this lesson● Deut. 28. 2. his experience , having felt by this delight an unspeakable happinesse , being holden up in his deepest afflictions , and quickened from his deadnesse by this word . Hence gather these lessons . The Scripture containeth all that doctrine , which is profitable to the perfection of a Christian , so farre as to make him wise to salvation , and to bring him to everlasting happinesse . For if he be blessed , who with delight entertaines it ; necessarily it must containe whatsoever is necessary , or profitable to that end . Thus else-where he pronounceth it perfect . And the Apostle speaking of the Scriptures , affirmeth them able to make wise to salvatiō , & profitable to instruct , &c. so farre , that the man of God may be perfect in every good worke . And hence is it , that when God by Moses had written this law , and delivered it to the people he straitly charg●th th●m to adde nothing to it , nor take any thing from it , and againe doubles this precept , Deut. 12. 32. And without all question , howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law , and farther to presse and inforce it , yet did never any Prophet adde any new doctrine to the former : words they add●d to cleare and unfold it , but no new matter or precept to the duties cōmanded . Thus after did the Apostles , as witnesseth that chosen Vessell , they said no other things , then those which Moses and the Prophets did say should come . Certainly as in the creation of the bodily light , the Lord made & spread over the world a generall brightnesse : which after he gathered into one body ( the Sunne ) and made it as a fountaine , from whose beames not onely other creatures , but the heavenly lights themselues should borrow all their splendour , even the Moone and starres . So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding , diffused and spread it over mankind , and for some ages of the world derived both by traditiō , ( as 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 Chu●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 light● 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 ●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 God● 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 dark●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 seeing● 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 sla●very , and how we are freed by Christ , as also bringing us out of the chaines of Satan , into the libertie of Gods child●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 p●ace sent downe from heaven by the Lord Iesus Christ , and brought home to ●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 , that there is no estate of man which may not there find what soever is comfortable and usefull . 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures , and could perceive , and professe him to be the wisest & happiest , who was ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the most godly wise . 3. Especially the very object of delight being goodnes , hence the wil is necessitated to take pleasure in it . It proceeds from God the infinite good● it is in its kind infinitly good , therfore called the good word of God : the end & effect of it to lead us to our supream good & happines . But is it not the savour of death ? No otherwise then Christ is a rocke of stumbling , not in it selfe , but by the perversnesse of man. Nay rather this argueth the goodnesse of it ; because as a thing is more good , so the abuse of it is more dangerous . In a word ; whatsoever goodnesse is in any creature , whereby the bodily sense and life is refreshed , all this in a farre more excellent manner , and measure is comprised in the word . The fleshly eye is ravished with beautifull colours , and corporall fairenesse , but the understanding is that eye of the soule to which truth is the most proper and pleasing object : and therefore the feete beautifull that bring it . The eare is pleased with sweete words , and ●loquent speeches ; but how pleasant to a spirituall eare is this upright writing , the words of truth ? The tast is delighted with sweet meats ; but the word is hony , and ●he hony combe to the mouth of the soule . How delightfull is gaine and profit to a worldly heart ? But this word is the curr●nt coyne of that heavenly Kingdome , which stocketh the heart with the treasures of grace , and bringeth us to those full riches , and inheritance of glory . It is therefore our dutie to draw our averse hearts to delight in it , and not onely necessarily , but joyfully to converse with it . Try here and proue thy selfe whether thou art yet entred into this way of happinesse . See here the happy or blessed man delighteth in the law of God : as well the word it selfe , as the way set him downe in that word is pleasant and delightfull . Obserue therefore the worke & wisedome of our Creator , and thou shalt find that as he hath allotted to the creatures severall beings and natures ; so hath he filled every nature with severall affections & dispositions . Among the sensible some take their pastime in the ayre , some in the water , nay some within the earth . In the vegetatiue we see some trees , and herbs delight and thriue in waterie and marish grounds , other in dry and rockie ; some in hot , and others in cold ; some in a fat , others in a barren soile . Thus in the food and nourishment of sensible bodies what a strange difference doe we see ? That is pleasant and wholsome to one which to another is loathsome and a deadly poyson . Thus hath that all-wise Creatour disposed , that there shall be a kind of aptnesse , and affection in one creature to sustaine and beare up the nature of another . Now as he hath given to the creatures severall natures , and fitted them with severall nourishments answearable to their constitutions ; so also hath he so tempered their complexions , that they are necessarily , and strongly carried by their appetite to desire those things , whereby their nature is sustained and comforted : applying their tast to delight in those nourishments . Thus in thy bodily life he hath given bread and wine for thy sustenance , and so ordained , that by his blessing there is in this food a power of increasing , and strengthning the body , and in the body a necessary and earnest desire of these aliments , and in the tast a pleasure to receiue them . Thus now is it with thy soule . If thou art entred into this new life ; Christ Iesus is that bread which came downe from heaven , the bread and water of life , the true vine , which cheeres up thy soule : hee is brought home to thee in his word , which word God hath purposely given to be the meanes of spirituall life , and hath put into it his power to salvation : therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it ; so likewise hath he given a spirituall tast , to which this good and wholesome word is as hony and the hony combe , so that they are not a little delighted and pleased with it . If therefore thou canst finde in thee this spirituall tast , constantly delighting in the word ; it is a sure note of life . But had not Herod , and haue not temporary beleevers a tast , yea a delighting tast in the word ? Yes : but 1. not constantly ; no not in the promise . 3. The delight which they haue , is not indeed in the word , but in their owne conceits falsly drawne from it : as remission of sinnes at all adventure ; mercy and grace without any true change or repentance , and such like ; yea even then many things of Gods law they spit out as bitter and unsavory . But the true Beleever hath this tast in him constantly , though sometimes dulled by tentation ; and rejoyceth not onely in those sweet promises which nourish him , but even in those bitter reproofes ; as in sowre , but wholesome salets , provoking to appetite , and clensing the stomacke . So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure . The way of godlinesse , righteousnesse , sobrietie are all delightfull . This is not so with the wicked man , who may please himselfe ( or at least seeme so ) in some of these : but hath no heart to many necessary duties , nay utterly d●tests and abhors them . The most civill man will take much libertie not onely in omission of pious duties , as of prayer in his closet and familie , breach of some part of the Sabboth , but ●steems it a light matter to breake out into commission of some ungodlines , as oaths so they be not frequent , nor of the greater size in his measure : but especially in shaping a religion , and worship of God after his owne fancie , neglecting , nay even despising the rule of God , at least precisenesse of that rule . The hypocrite will gild over his out-side with a faire resemblance of pietie to God , and the eye must be very sharpe to spie out a fault in the outward forme of his profession , but is far from that seeming care of righteousnesse , and just dealing with men , but that we may easily discerne grosse neglect of such duties . But he that delighteth in the Law of God cannot be thus disposed . But as he loues the Lord for himselfe , and delights his soule in rendring to God that which is his : so doth he loue his brother for God , and will carefully obserue his respects unto him . 3. Seing the Lord giues this name of Law to the Scripture , hence is just occasion to refute that blasphemous errour of Poperie , that the written word is not a perfect rule or direction . But 1. God in evident termes contradicts it ; The Law of the Lord is perfect . 2. By many necessary arguments it may be proved : for that is perfect to which nothing may be added , or from it detracted : and thus is it with the Scripture . Deut. 4.2 . and 12. 32. Prov. 30.6 . Rev. 22. 18. 19. And very idle is the cavill of the Papists , who affirme that the Prophets and Apostles added many things : But first for the Prophets , it is cleere that they added no new doctrine ( as was said before ) but in their prophecies largely expounded , & further enforced the duties before cōmanded : & not the most prying ●apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered . The Apostles disclaime all addition : as before we saw Act. 26.22 . Againe that w ch is able to make wise to salvation through faith , that is a perfect rule & doctrine ; such is the Scripture . Nay that which is inspired by God to this end , that the man of God even every faithfull Minister , may be made perfect in his office , to instruct , refute , exhort , &c. that surely is a perfect rule ; but such is the Scripture : see 2 Tim. 3●15 . 16.17 . Let contentious heretickes search their braines to finde out thorny distin●tions , and subtile shifts to delude the truth : But farre be it from any who truely feareth God , and hath tasted his loue , once to imagine , that he hath given to the wicked world a perfect light ( beside the lesser lights ) that he mad● al things evē the most abject creatures perfect in their kind , but gaue his Elect an imperfect light , not able to direct them sufficiently to life● that he made his word ( so excellent a creature ) lame and imperfect . Surely though the Lord hath appointed Ministers as lesser lights , and left some glimmering traditions , to cleare some darker poynts ; yet he is wilfully blind , that will not confesse the Scripture to be that great , and set light , from whose beames all other receiue their lustre : so that whatsoever shines not with this light , is but as rotten wood , glaring in ●he night to such as erre in darkenesse ; bnt when it is brought to the light is indeed very dirt , and of no use for any direction : see Esay 8. 20. & 2 Pet. 1. 13. 1. Those are here reproved , who in practise of religion will either adde to this Law , or diminish : for many will put religion in many things , which haue no warrant from this Law : and other ( as farre wide on the other hand ) will take libertie to detract from it , making no conscience of duties there commanded . This fault is not onely palpable among the Antichri●stian Papists , who haue add●d Lawes of perfection , and rules of religion which they magnifie , and extoll aboue the rule of Christ , as of Dominicke , Francis , &c. and place the top , and pitch of their devotion in abstinence from meat●s , marriage , and other lawfull and holy ordinances of God : l●aving the meaner degrees of holinesse to Laiks , which consisteth in keeping the commandments of God ; but challenging the height of perfection to their religious orders , Friers , Nunnes , &c. standing only in wil-worship and devices of men . So also they make light account of many precepts , insomuch that they place among their veniall sins , divers grievous and enormous transgressions of the Law , as well against God , as man ; affirming that they need no repentance , but are taken off by sprinkling holy water , the Bishops blessing , & saying a Pater noster , although the person mindeth not what he sayes ; Thus it seemes that with them , one grosse sinne may take away another . But this offence is common also among many other ignorant people , who are ever learning , and never come to the knowledge of the truth . Thus some put all their religion into their good meaning : some place it in the outward and formall performance of some duties : Many savoring strongly of the old leaven , imagine they doe not a little please God in abstaining from some meates in the time of Lent. They will serue God at home when they should be employed in his publike service , by reading some good booke , and saying some good prayers in their chimney corner , nay even in the place and season of hearing , they will be reading , and so plucke down that curse on their heads ; He that turneth away his eare from hearing , even his prayer shall be abominable . There is no more common sinne th●n this presumption , to prescribe unto God a worship of their owne devising , and despise that wisedome of God in his perfect law by prefer●ing their owne conceits before it : curtailing his worship , and cutting it off at their pleasure , and piecing it out , and lengthning it againe with their owne inventions . This rebel●iō as it raigned among the heathens , so it prevailed even among Gods people so farre , that it made all their service , and their persons also most odious , and abhorr●d to God : as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15 . What Prince will endure lawes to be by his subje●ts prescribed to him ? what Father , or Master will be obeyed at his childs or servants discretiō ? How strange is this pride , that we should disdaine to receiue from a fellow-creature , whom we wage for a f●w p●nce , that usage & service , which we wil put upon God ? & what madn●s in men to thinke , that either they should know better then God , how he should be worshipped , or that God will take this insolent carriage at their hands to giue him what they list ? 2. Here comes under censure that impudence of men , w ch deny God in his word ; some more grosly in speech , others little l●sse palpably , altogether as lewdly in their workes . Oh! how many are there in every Congregation which deny the Lord , and say It is not he : The Prophets shall be as the winde , and the word is not in them . The generalitie of men are like Ahab , 2 King. 22. greedily they drinke in any flattery of Sycophants , but if any speake to them that which is evill , that is , if we tell them they shall not pro●per in their wickednes , in their swearing , oppression , drunknes , presētly they hate both the word & speaker : and are ready to reply with those proud men , thou speakest falsly : the Lord our God hath not sent thee : It is with the Ministers of Christ , as sometimes it was with his owne person . Luke 4. 22.23.24 . &c. At first they all gaue witnes to him , & wondered at the gracious words which he spake : but when he came neere the quicke , and began to grate upon their galled consciences , presently they thrust him out of their Citie , & would haue slung him headlong from the brow of the hill . Thus also in●inite numbers of people deny him in their workes : utterly refusing to square their life & practice according to this rule of Gods word , whereby the Lord is manifestly denied . For when they confesse with their tongues , that it is Gods will , y●t resolue in their hearts to doe their own ; their practice is as an hundred tongues to proclaime their deniall of God. Certainly the ground of this disobedience and rebellion , is grosse infidelitie , even a resolute unbeliefe of Scripture . Had the Iewes beleeved Moses , then would they also haue beleeved Christ. But if they beleeved not his writings , they could not beleeve Christ his preaching : how truely may we apply this sentence of our Saviour to this unbeleeving generation ? Had you beleeved Christ , you would haue beleeved us ; for he spok● 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 flatt●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 , no● 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 find●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 6● 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 intermissiō , 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 appointm●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 pa●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 Pr●achers of it sowers ; The word likewise is raine , th● 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 ther●fore appointed the meanes , which being blessed by him , bring forth their ●ff●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 , & s●t out this immortall seed to this end : & though he be able of stones to raise up childrē 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 m●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 pr●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 , th●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 , I●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 the sheepe of Christ , yet common is this precept , to be in some kinde a builder : But you Beloved , build up your selues in you● most holy faith . The word must dwell richly in us , that wee may teach and admonish one another : we must exhort one another , and edifie one another . Reason also will enforce it ; For in common good workes ev●ry one should put to his helping hand . Children and women may forward a building : and th●ugh the Masons and Carp●nters be the principall , yet the house will sooner be finished , where many hands make light worke : why are we called members one of the other , if not in this respect ? The principall m●mbers are especially appointed for the good of the rest , but no member unprofitable in the co●mon good of the bodie . The head conveyes sense and motion , the heart life to the more speciall parts : but these deriue it to others , and those other to the rest . Thus is it in the mysticall body . Againe the more we build up others , the more our selues are builded up in faith and every grace . Thus the Apostle knew that by strengthning the Romans , himselfe should receiue further strength and comfort : As a good Prince the more he inriches his Kingdome , the more he encreaseth his owne revenewes , and fils his Exchequer . The Saints also regulate their practise by this precept . Thus Aquila and Priscilla take home unto them Apollos , an eloquent Teacher , and instruct him more perfectly in the way of the Lord. David and Bathsheba instruct Salomon their sonne : Abraham his houshold : nay even a woman feares not to admonish David . Therefore as the Minister being appointed by God , and set over any flocke is bound by the Lord to employ the gifts bestowed on him , to the building of that people , to bring forth old and new as a good Scribe ; to shew the light of the word to those that sit in darkenesse , for instruction to the ignorant for refutation to those that erre , for reproofe against such as sinne , for comfort to the afflicted , for exhortation to the sloathfull ; so likewise is every Christian bound , as God giues abilitie and opportunitie to apply the same word to the same ends , where they see need of it . Surely if men that are rich in this unrighteous Mammon , are charged not to store it up in chests , but in those living bags , even everie needie Christian ; how much more doth the Lord require it as an especial dutie at our hand , to succour any Brother , distressed in any spirituall want , so far as he enableth us with the riches of his grace ? 4. It is not enough for a Christian to heare , and read the word , frequently to thinke and speake of it , to apply it to others , but he must also bring it out into his practise , and must in all his carriage and conversation shew forth the fruit of this good seed . Thus the Apostles are commaunded both to haue this light kindled up in their own hearts , and to set it out in their good workes . So the Apostles commaund others , not onely that it must dwell richly within them , but also to hold forth the word of life . Doing is frequently in the Scripture ( and in our practise ought ever to be ) coupled with hearing . See Iam. 1. 22. Mat. 7. 24. Luk. 8.21 . Iohn 13.17 . Reason will also further presse this dutie . For , 1. God therefore reveales and teacheth us his will , to that very end , that wee may doe it . See Deut. 6.1 . and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it ; that man is an unreasonable creature , who would doe a thing to no end , and no better then a foole , that will doe it but to a wrong end . 2. It is not the hearing , but the doing of the word which makes us blessed : see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing , but doing the way to happinesse . 3. Learning without doing , will heape up more vengeance . Luke 12. 47. For when we know the will of our Prince , Father , Master , this makes our negligence to bee contempt , not onely unexcusable , but heynous . It was a good advice of a Morall Philosopher , who counselled not onely women , but even men also to carry a looking-glasse continually about them : but to this end , that often beholding their feature and forme in it , if they found the outward proportion comely , then to labour that the inside might be correspondent : but if they perceived any naturall deformitie in the body , then to stri●e to hide or out-shine it with inward beautie . How good counsell is this for a Christian with a little change ? wee should ever haue this excellent mirrour about us , to this end , that by it we might mend all our imperfections , and take away the spots of our defiled nature . For certainely to little purpose doth that man behold himselfe in this Glasse , who when he hath seene any blots or filthinesse in himselfe , doth not presently employ his best endevors to wash and clense his soule . Verily there is nothing that settles and rootes the word in the heart of man but this practise . For as in any other trade or Art , when any precept is layd downe to us , and we presently put it in practise , we make it our owne for ever : but if our practise follow not our Masters instruction , we soone forget it : so is it here : see Iames 1. 23. 24. 5. A Christian that intends to come to this happy estate , must continually meditate in the word of God : that is , he must heare , read , thinke of , speake and practice this word frequently , at all occasions , not neglecting any opportunitie : sometime he cannot heare , but then hee may read ; sometimes he may not read , but then he may heare : sometimes neither of both , but then hee may thinke of it , recall it into his memorie , and even digest it : sometime he hath fit opportunitie to speake of it , conferring with others , when none of the other can bee used . All these haue , or ought to haue their seasons . For the former , we must set out some times for them : but in practice no time omitted . This part of meditation in the word must be without intermission . Thus are we commaunded ; Read all the dayes of thy life , Deut. 17. 19. Rehearse them continually : Talke of them sitting downe , rising up , lying downe , walking abroad . Deut. 6. 7. Meditate day and night , Ioshua 1. 8. Heare as new borne babes , 1 Pet. 2. 2. Doe and keepe them all the dayes of our life , Deut. 6. 1. 2. Thus likewise the Ministers are commaunded , to bee instant in season , out of season : 2 Tim. 4. 2. In the morning to sow their seede , and in the evening not to cease . Eccle. 11. 6. Our reason also will perswade this frequency and continuance . For , 1. We know not which the Lord will blesse , which shall prosper , whether this , or that ; or whether both shall be good a-like . Wee know not the way of the Spirit . Eccles . 11.5 . 6. 2. We are very forgetfull in nature , even in civill affaires ; but much more in spirituall : you haue forgotten the consolation , Heb. 12. 5. The Israelites forgot the workes of God. Psal. 78. 11. 42. The very Apostles very forgetfull . Mat. 16. 9. 3. We are dull of hearing ; hard to conceiue these spirituall lessons . Heb. 5. 11. The Apostles perceived not the miracle of the loaues . Mat. 16. 9. when Christ spake most plainely , they vnderstood him not . Luke 18. 31 , 32 , 33,34 . Looke as a man travelling in a journey , howsoever for a night he takes vp his Inne , yet if he doe not continually goe on , and in the morning set forward againe , he cannot come home ; so here much more . Had the Israelites returned to AEgypt , had they sate downe in the Wildernesse , had they not in due season still made on : they could not haue come to the Land of rest and promise . 1. Here is condemned that obstinate and wilfull conceit of men , who dreaming of many other Guides to a blessed estate , are wilfully resolved to resist this truth , that God hath given them his word , to be his onely conduct to happinesse . There is a cursed disposition in our nature , whereby wee are prone to r●sist the holy Ghost , speaking in his word . See Esay 63. 10 , Act. 7. 51. This rebellious affectiō our Saviour noted in those Iewes , I am come in my Fathers name and you receiue me not , if any come in his owne name him will you receiue . When any lie is brought to us by Satan , the world , or our deceitful hearts , how easily is it entertain●d ? little perswasion needes to draw it on : ( as ) that God will be mercifull , even to those which adde drunkennesse to thirst : ( see Deut. 29●19 . 20 . ) that by our good meaning and honest intent wee shall com● to heaven ; that in grosse ignorance , neglect , and contempt of the word , we shall be saved : such ●ies easily find an open doore in the heart of man , soone enter , and settle there ; so that it is impossible almost to driue them thence . But when God tell us ; There is no name under heaven by which thou canst be saved , but onely by Christ ; there is no other meanes to make Christ thine , but only by faith : nothing can worke faith but hearing the word ; let argument be heaped vpon argument , proofe vpon proofe ; make it never so plaine , that now the conscience is utterly convinced , yet are men resolved to stand out , and deny the conclusion . The more foole any man is , the more conceit hath he of wisedome in himselfe ; hence it is , that the wisedome of God is despised in the eyes of a car●all proud man. Suppose any of these men were to travaile a long and dangerous journey , of which he knew not one step : if then a friend should tell him ; I haue a servant throughly acquainted with every foote of that way , who wil bring you thither safely ; take him along with you , & vse him on this occasion : who would refuse such a favour ? how thankfull would we be to the Maister ? how carefull to follow this Guide ? how much would wee make of him ? But when the Lord our best friend , giues us his word , the onely Guide , to conduct us to himselfe , and in himselfe ( who is both the way , and our happines at the end of it ) we cannot be perswaded to make any , or at least any right vse of it : we thinke we can tell the way as well as he , though indeed we never knew , nor trod any one step in it ; and in this our wilfulnesse we goe headlong to our destruction . 2. That strange neglect of this great dutie , hearing , reading , remembring and repeating in our hearts what we haue heard , is here to be censured . The times which God himselfe hath sanctified for the hearing of his word , is it carefully observed and spent in this employment ? As any man is more vile and abject , so doth he more vilely esteeme , and cast behind his backe this commandement of God. Who accounts himselfe a servant to Christ , bound to waite upon the posts of his doores ? Who thinkes himselfe blessed that he may heare him ? Doe not men say as those Israelits , Wee are Lords wee will come no more at thee ? Were it a matter of profit or merriment , men could not be kept nor staved off from it . Certainly men in this openly shew , that they haue lesse faith then the Devils . For even these cursed spirits both know the necessitie of the word preached , and are perswaded that by it men attaine a blessed estate : but these brute beasts ( and far worse ) giue no credit to God himselfe , professing to them this truth . So also the reading of the word how is it slighted by men ? Who sets out a time , and resolues to spend it in this dutie ? Alas ! it is shouldred out by every idle occasion : some haue farmes , some haue bought oxen , some are married ; any frivolous excuse is good enough ; the common plea is businesse . One hath a great charge , and family he must provide for it : another is taken up with publike affaires ; he can spare no time : a third is a poore man , liues by his labour , he can hardly get himselfe bread , &c. But 1. Know all excuses are vaine , and cannot put off the expresse command of God. Thou followest thy publike businesse : why so ? Perhaps thy Prince commaunds and expects it . And is Gods commaund of no force with thee ? Thou art a poore man , need driues thee to worke for thy living ; and art thou not more poore , and beggerly in spirit ? and wilt thou not supply thy necessitie ? Thou must provide for thy familie : why so ? God commaunds it : and doth not the same God commaund thee to read his word , and exercise thy selfe in it ? Is it not a more evident token of an Infidell to neglect the labour in thy heavenly , then in thy ●arthly calling ? 2. Can businesse excuse thee ? Is then the word of God an idle matter ? and onely for idle times ? Must this chiefe and speciall action of thy life , giue place to every vaine occasion ? Should we heare a Husbandman professe , that he had so much businesse , that he could find no time to plow or sow , who would not thinke the man mad ? And art thou better in thy wits , who prosessing Christianitie , pleadest thou hast no leasure , by reaso● of other employments , to busie thy selfe in the word of God. 3. Businesse cannot excuse , but must incite rather to this dutie . The affaires of Princes are endlesse , yet giue them no exemption from this practice all the dayes of their life : as we heard before Deut. 17. 19. C●rtainely the more businesse thou hast , and employment in earthly matters , the more need hast thou of conversing with the word , as being thy Guide , directing thee how to passe through these cares with a good , cleere , and cheerefull conscience , as also a meanes to make all thy affaires to prosper . 4. Thine owne practise will condemne thee ; There is a time for every purpose under the Sunne ; and thou will not suffer any one employment so to engrosse thy time , but that other occasions shall be served in 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 di●●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 pref●●m●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 gott●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 ●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 clea●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 ●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 id●e matters to steale it away frō 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 s●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 , wher●by they enter and grow in life ete●nall , they are wholy careless● of it : s●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 , ●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 wi●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 owne wicked hearts haue determined . Others are not so open , but will make good shewes in civill , nay perhaps ( outwardly ) religious carriage ; yet are but hypocrites ; of whom our Saviour speakes Mat. 7. 26. They are no better then very Idiots , they would attaine and possesse the house not made with hand , but lay no foundation . Christ there distinguisheth the faithfull from the hypocriticall hearer , and seeming Christian : looke on them with a lesse heedfull eye , both will seeme alike , both as well builded houses ; but one with a foundation , the other without it : now that ungrounded building may stand , till a tempest come , but no longer . Thus here , an hypocrite will repaire to the word as readily , will sit as orderly , seeme as greedy in outward attention as the best : but he never layeth the foundation by digging out his owne earthly heart , and setling there that corner stone , by denying himselfe for Christ , and renouncing his owne will and affections . 3. Stirre up thy dull heart , and quicken it to all diligence in attending upon the word of God , plead no excuse , but remember the commaund of God : Bee swift to heare . Be not a forgetfull hearer . Thirst , as a new borne babe for the sincere milke of the Gospell , to grow by it . The maine argument and motiue impelling to this dutie , is here expressed ; This shall bring thee to happines : thy thoughts , thy actions looke all this way : diddest thou thinke any thing more helpefull to this end then other , thou wouldest use it : beleeue God in his word , who assures thee that this meditation in his Law , shall certainly effect it for thee . Adde to this , the danger of thy neglect . Thou shalt find no favour from God in that evill day , if thou despise this dutie ; remember , Hee that with-draweth his eare from hearing the Law , his prayer shall be abominable . The same measure thou givest thou shalt receiue : see Prov. 1. from the 24. to the 29. verse ; neither doth he threaten this recompence onely , but certainely effects it : read Zachar. 7● 11. 12. 13. But what meanes should we use to bring our hearts to this dutie . 1. Remoue that pride of heart , and conceit of being increased in goods , and wanting nothing : for the full stomacke despiseth an honey combe : See Ieremie 13. 15 2. Remoue all worldly thoughts , cleare thy heart from those thornie cares , when thou enterest into the house of God. 3. Further thy selfe by earnest prayer , frequently calling upon God , ( from sense of thine owne wants , and confidence of his supply ) for his powerfull assistance in his owne holy Ordinance . Psalme I. Verse iij. And hee shall bee like a tree planted by the rivers of water , that bringeth forth his fruit in his season , his leafe also shall not wither , and whatsoever hee doth shall prosper . LOOKE as men , confident that their wares are good which they would vent , will not sticke to giue us a tast , nay call and invite us to assay their wine or any such commoditie ; or rather , as a friend who having purchased a goodly seat , and desires to joyne some deere friend or brother as purchaser with him , will first propound it in generall , and commend it as worth his money , and after parcell it out in the particulars ; so here the Pro●het , or rather Christ in him , having in the first word of this Psalme orderly set before us in generall , and more confusedly that end of man , which by all is desired , and then described the way , which leads either from it , or to it ; now more distinctly discovers the particulars of this happy estate , that hee may more strongly incite our slow feete to runne in this way , and so attaine our desires . Now because the things which God hath prepared for them that loue him , eye hath not seene , eare hath not heard , neither haue entred into the heart of man : hence the Wisedome of God descending to our weakenesse , hath expressed them to us : 1. by a comparison , such as being very familiar , and in every eye might worke the better upon the beholder . And because it was impossible in any one , or very many similitudes to set forth all the particulars of this blessed condition , hee instanceth onely in some , such as are eminent , and such as when they are well considered are most fit to worke upon our affections , and fasten them unto it . First therefore he layeth out this happinesse by a resemblance of a plant ; which he describes by some circumstances . 2. By some effects or properties ; A tree not wild , but husbanded , planted , and ( as some render it ) transplanted . 3. By the place where it is seated , by the rivers of water . The effects are likewise two ; 1. fruitfulnesse ; 2. a perpetuall flourishing . The sense then is . As you see a tree , digged out of a barren and thirstie land , transplanted to a fat , and fruitfull soile , and rooted by a running water , is even laden with choice fruit , and keepeth it selfe in a flourishing estate ; so is it with those , who having forsaken the dry wildernesse of sinne , where they either walked in the counsell of the ungodly , stood in the way of sinners , or sate in the seate of the scornefull , and are now by the hand of that great Husbandman transplanted , and seated by those fountaines and rivers of his word , they grow fruitfull in grace , and are entred into an inde-flourishing estate , that neither their profession , nor fruit shall fade , till they attaine to the fulnesse of happinesse with Christ in glory . Secondly the Prophet describes this happinesse , by one especiall part of it : whatsoever he doth shall prosper . From the similitude two propositions may be gathered : the first from the circumstances . Hee that forsaketh wicked wayes , and delighteth and meditateth constantly in the word of God , is like a tree planted by the rivers side . The second from the effects . Hee that forsaketh the way of sinne , delights and meditates in Gods word , is like a tree which bringeth forth fruit in season , whose leafe shall not fade . In the former three things must be unfolded . 1. what kind of tree is here intended . 2. in what respect the faithfull are compared to a tree planted . 3. what it is which answers to the rivers of water in this similitude . For the first ; The kind is set downe ( in generall onely ) a tree ; but by all probabilitie the Palme-tree especially intended . This may appeare 1. by some circumstances from this place : 1. because ( as Plinie affirmes ) the Palme delights in running waters ; and desires continually to drinke ; 2. because the fruit of the Palme is ever in waxing : some budding , while others are growing , and while these grow , others ripen : so that they are three yeares before they come to any perfection . Lastly the leafe of the Palme withers not , but continues greene , even in winter . 2. In other places we find this comparison more plainely specified : The righteous flourish like the Palme tree . For the second , in what regard the faithfull are thus compared , is very plaine . Trees are planted , either by being wholy removed from one place to 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 ●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. 17● 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 fashion●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. Fo● 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 brui●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 s●ns● 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 exc●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 do● 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 nature● ) 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 divelli●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 a●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 . ● Thes. 2.13 . Thus whensoever the Prophet ● 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 faile● 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 stoc●e . Thou ar● 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 fal●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 ●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 ( which thus we acknowledge ) should call for it , and there were no other end , but onely the honour and glory of our Creatour , and Redeemer , were not this sufficient , nay abundant to draw us to a diligent performance of this dutie ? He● hath made us the most excellent creatures upon earth , and out of the dust hath promoted us to this dignitie , redeemed us from a woefull captivitie , into which we were fallen by our owne folly in us , and our rebellion against him : and would not this challenge a much greater matter at our hand , then to come into his presence , there to honour him , there to heare him informe us in his will , and to put up our complaints and petitions to him , by which we acknowledge him our Lord and Soveraign ? which indeed is rather a gr●at privil●dge , then any burdensome service . But when our profit is joyned with his glory , and as he receiues some honour from us , so we receiue infinite blessings from him ; when our necessitie ( if we haue any sense of it ) the most mise●able povertie of our soules , so many grievances , nakednesse , blindnes , nay a very hell upon earth thrusteth us forward , and tels us to our face , there is no helpe in us , but points us out to him , and to his Courts , which he hath made his Store-house , there to cover our filthy nakednesse by putting on Christ , so glorious cloathing , there to giue light to our eyes , there to poure out to us the great riches of his grace , there by waiting on the posts of his doores to make us blessed and happy ; In a word , by observing a temporall rest of grace , to bring us to his eternall rest of glory : what contempt of God , what cursed Atheisme , nay what spirituall madnesse drawes away our hearts from this dutie ? It is indeed no marvaile to see a foole , or distracted man neglect those persons , and duties in which consists their well-being : for the cause is evident , the want or deprivation of that reason , which should guide them in such actions ; but to heare a man confesse , my experience teacheth me , that all earthly things ( so farre as I haue enjoyed them ) are vanitie and vexation : the Scripture teacheth me , that there is no happinesse , no nor content for man , but onely the enjoying God , who is indeed the onely supreme good ; I cannot enjoy God , nor ever see him with comfort , but onely by holinesse : Heb. 12. 14. I cannot attaine to holinesse , but onely by the truth , which is the word of God : Iohn 17. 17. and aboue all things I desire to be happy ; to see now this man despise the word of God , and set more light by it then by his old shooes , how can we wonder enough at such a disposition ? Oh you heavens be astonied at this , be afraid and utterly confounded saith the Lord : for my people haue committed two evils , they haue forsaken me the fountaine of living waters , and digged them pits , even broken pits which will hold no water . What creature ( even the heaven it ●elfe ) may not wonder , and tremble to thinke , that those who professe themselues Gods people , and confesse him their fountaine of all life and comfort , should yet forsake him , even in those Ordinances , whereby as by pipes , he conveyes his grace , and imparts himselfe to them , drawes them home , and unites them to himselfe , and should cleaue unto their vanities , which their owne sense and experience will tell them are but meere deceits , and lyes promising much happinesse , performing all miserie ; here vexation , hereafter damnation . 4. The beginning , weake , and distressed Christian hath here an handle offered him to take hold of comfort , and apply it to his troubled soule . Many a weakling , who sees in himselfe nothing but a delight in the law of God in the inward man , and rather a desire , then a power to meditate in it , is not a little grieved , yea amazed . He lookes into his soule , findes there many sinfull infirmities , nay fleshly rebellions against the Spirit , standing out , and not yeelding to the law of God ; sometime leading him captiue to the law of sinne ; and in this particular , although he find a thirst of the word , before he come ; comfort and delight in hearing , yet both when hee is in the house of God , many times distractions of vaine thoughts withdraw his eare ; and when he is gone , waut of memorie makes the word nothing so fruitfull as it should be : and to weigh downe all this evill , he sees no other good , but onely his delight in the law of God , and some fruits of it , as lamenting his sinfull estate , wrastling against his cursed nature ; and hence he is not a little troubled , and many times grievously affrighted . But know 1. it is thus with Gods dearest children , as with the Apostle . He could not doe the good thing he would . That measure of obedience in hearing , and doing the will of God , which he desired to giue , he could not giue it : the evill which hee would not doe , hee did : perhaps vaine thoughts in hearing God , and speaking from him , and such like sinfull infirmities faine he would haue utterly cast off but could not : he saw much miserie in his nature , sinfull rebellion against the law of God ; to answere all this , he found nothing but his delight in the law of God , yet was hee a most deere child of God , and in an happy estate . 2. Remember that where once the Spirit hath made a channell to convey into any heart his word and grace , he never leaues it dry . This good part shall not bee taken from thee : This seed shall remaine in thee : This water shall spring to everlasting life . Remember that promise Esay 59. 21. and waite upon the Lord with patience . As the Minister is commaunded to suff●r in preaching , 2 Tim. 4. 2. so you in hearing Heb. 13. 22. and to bring forth fruit with patience , Luke 8. 15. How long doth many a good Minister preach with diligence , before he sees the least hope of fruit ? At length some few blades spring up here and there : why then shouldest thou expect seede time and harvest all in a day ? Consider the exhortation Iames 5. 7. The Husbandman waiteth for the precious ( yet corruptible ) fruit of the earth , and hath long patience : shouldst not thou with more comfort and patience wait for that incorruptible and heavenly fruit promised in fulnesse to those that hunger for it ? Dost thou then find that good seed cast into thy heart ? Dost thou feele it begin to roote it selfe in a constant delight ? Doth it send forth any fruit , and shew it selfe , though yet weakly ? Remember thy harvest is but in the blade as yet , and thy faith a graine of mustard seed , the least of seeds , but when once growne , the greatest among hearbs . Mat. 13. 32. 5. Let us be exhorted to forsake this barren and dry wildernesse , where no water is , this accursed estate of sinne , and come out to this land flowing with milke and honey . Leaue this AEgypt , the place of bondage and oppression , and come out to this true Canaan . And for motiues , consider the di●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 fruitiō 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 p●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 f●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 Palm● 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 repugna●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 ca●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 ●nderstand it as thus intended . As there are many fruits of the Spirit , so are they not all produc●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 glorio●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 sobrie●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 barrē , 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 o● 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 ca●l forth ●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. The●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 incr●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 o● 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 childrē . 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 God w ch is the nourishment of the new man , is both ministred and received neither in frequency or quantitie as the corporall : One meale or two a weeke , and even then we are dull of hearing : yet further , there are many impediments as in the earthly , so in the heavenly growth : without , the Fowle of the Ayre , those cursed Spirits hind●ing by all meanes , and snatching like Harpies our food from our mouths : within , thornes and briars , and heart too hard at the softest . These are great impediments to our spirituall growth , but this is sure , that we shall grow ; A Palme the more it is pressed , the more it will spread itselfe . 3. He that thus with delight meditates in Gods word shall not onely be fruitfull in grace , but in glory also : compare Iohn 17. 8. with the 22. verse of the same chapter . The same is confirmed by all those places of Scripture , which pronounce the man blessed who heares the word of God , and keepes it : for the blessednesse of man consists in this glory , which God vouchsafeth his chosen . And although we are in some measure blessed , who in this life enjoy the favour and presence of God dwelling in them , yet could this be divid●d from the other , that estate were not compleatly blessed : and indeed the very end why God giues his word to man is , not to lead him some part of the way , but to bring him home to himselfe , and to goe along with him till he be perfected . Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate ; the full happinesse of man stands in being as like unto God , as his nature will permit ; like in soule by a perfect holinesse , like in body by being conformed to the body of Christ. This condition wee obtaine by the word , which even here for the present begins to forme our soules to this image , and every day more , and more renewes us after the same Image . Lastly , see here that fulnesse of happinesse which we receiue in the new Covenant by the blood of Christ , namely that great priviledge of the faithfull , that they shall never fall from this blessed estate , into which they are entred by the word of God , but shall continu● , and increase till they attaine that perfe●t and endlesse beatitude . This perseverance as it is here more obscu●ely figured out by the leafe never fading , so is it else-where frequently cleered , and more plainely expressed , then can with any face be denied . Of many places I will chuse out some few , yet su●ficient to perswade such as will not bee contentious . Such as be planted in the house of the Lord , shall flourish in the courts of our God , they shall bring forth fruit in old age , they shall bee fat and flourishing , to shew that the Lord is upright and faithfull . Where the Prophet doth not onely in v●ry plaine words a●firme this truth , but giues an excell●nt r●ason of it : So likewise Psal. 125. 1. and 84. 7. Againe the way of the righteous shineth as the light that shin●th more and more untill the perfect day . So the Prophet sette●h downe this continuance , as a diff●rence betweene the old and new Covenant . He that heareth my word , and b●leeveth in mee , hath everlasting life and shall not come into condemnation : and againe My sheepe heare my voice , and follow mee , and I giue them everlasting life , and they shall never perish : I haue ordained that you should bring forth fruit , and that your fruit should remaine . Many such places might be alledged , but these are sufficient for those that loue the truth . The foundation also of this perseverance , upon which the Spirit in the Scripture layes it , will further confirme it ; For 1. it is the condition of the Covenant made in Christ : see Esay 59.21 . 2. God is faithfull and upright , and able to make it good Psal. 92. 15. so Heb. 10.23 . and Iohn 10. 28. 29. They must be plucked out , if ever they come out of his hands . 3. The intercession likewise of Christ , as for Peter : Luke 22. 32. so for all the faithfull , Rom. 8. 34. Now he is ever heard Ioh. 11.42 . This perseverance in the new Covenant , purchased for us by the blood of Christ , is a most glorious prerogatiue of the faithfull , beyond any thing in their creation : then had they life given and immortalitie , but not setled upon them ; onely promised , and that upon a condition , which they might , and soone did breake . But in this are we wonderfully happy , that God hath in Christ given and sealed to us everlasting life , which therefore cannot faile , because it is no longer in us , but in him . Had wee chosen him , our sickle nature might soone haue repented , and gone backe : but he hath chosen us , who cannot repent . Had our life beene layd up in us , we should quickly haue lost it● but it is layd up with Christ in God ; where no thiefe can digge through or steale , where it cannot corrupt . Looke as it is with children that are heires , yet under-age , and their parents living , they cannot bee cheated of their inheritance , nor make it away ; because the right is in another ; so the children of God haue no other right to Gods Kingdome but by Christ , and their right being in him cannot be lost . To Adam was given ( saith Augustine ) power to persevere if hee would , but not will to doe what hee might , but to us who are grafted in by faith , is given both will and power to persevere . But some perhaps will say , if a man cannot fall from this grace , then although wee should shake off all feare and care of God , wee should still continue in his favour . Nay this doctrine ( say the Papists , and others ) opens a wide gate , and intiseth us to all sinfull libertie . No such matter . For 1. God therefore hath not given us power of continuance , that we might be without his feare ; but therefore put into us his continuall feare , that we might continue . Wee could not liue in him without his feare : therefore that we might for ever liue in him , he puts such a feare into our hearts , which might wedge us fast , and bind our inconstant hearts in his Covenant : especially let us obserue , that not the gifts onely , but the very person of the holy Ghost abides with the faithfull , as an earnest of our inheritance , untill the redemption of the purchased possession . Now the blessed Spirit is not onely to the faithfull a seale and earnest , fully to assure , and make over to them the heritage of glory , but he is there a Lieger for Christ , holding possession for him , and keeping us for him untill comming . Even as a seale in Covenant or earnest is not onely an assurance to mee of the buyars good intent & meaning , but a fast bond to assure him his bargaine . 2. Is there nothing to maintaine this godly feare but losse of glory ? will onely dis-inheriting affright an ingenuous ch●ld ? nay the very frownes of his Father , and feare of chiding ( much more severer correction ) will hold him 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 rejoyce● 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 a●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 hypo●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 one● 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 en●red and grafted into Christ : Hee that beleeveth will not make hast● 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 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 ; no●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 away● ( 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 God● grace , sea●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 a●● 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 i● 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 faire●● 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 , and will c●rtainely set our teeth on edge ? Vse for motiues to stirre up thy heart , and to plant it with this good fruit : 1. The remembrance of the excellencie of it , and that it is naturall to desire things excellent . 2. Consider that they are more easily obtained then the other . Conscionably use the meanes , 1. the word ; 2. prayer . Bee thou swift to heare : Pray continually , and thou shalt surely find thy soule to prosper , and to be as a watered garden , full of that fruit , which cheereth God and man. Proposition 3. And whatsover he doth shall prosper . In these words the Psalmist propounds the most generall part of that happinesse , which God withou● faile bestowes on those , who meditate with delight in his word ; namely , prosperitie , amplified by the generalitie of it : Whatsoever hee doth shall prosper . Hence ariseth the third Proposition : Whosoever with delight meditates in Gods word , whatsoever hee doth shall prosper . Now there is no word which needeth explication but this of prosperitie . And prosperitie is nothing else , but that successe in our ends which we desire , and by hope expect : when therfore we purpose any action to some good end , and wee see our affaires sort to that end , or better then we hoped , then this action is said to prosper . But obserue that in prosperitie either in the whole estate of man , or in any one particular action , is required not onely the attaining some one ( the immediate or middle ) end , unlesse we reach to the principall and supreme . As for instance ; Suppose a man sowes much , that he may reape and enjoy abundance of fruits , he desires abundance that he may rest and be merry : if now he attaines his hopes in receiving plenty , and obtaines not this rest and joy , hee cannot be said to prosper in this action . Thus that rich mans superfluitie prospered not with him Luke 12. 19.20 . The Israeli●● longings satisfied abudantly , yet cannot bee said to prosper with them , Numb . 11. But if we misse of the immediate , and attaine the supreme end , our actions prosper : for he that faileth of plentie , but is filled with rest and joy , prospers in his purpose . Prosperitie therefore may be considered either absolutely in the generall , and whole estate of man , or in particular when we enjoy our hopes in some or many ends , which we desire and propound to our selues . The sense then of this proposition is ; Whosoever delights and meditates in the word of God , whatsoever hee setteth his hand unto shall surely haue successe , in working for him that which hee desireth and hopeth , at least in the maine and generall , if not in the lesse and particular ends . For confirmation of this point , read Iosh. 1. 8. 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 ; for then shalt thou make thy way prosperous , and then shalt thou haue good successe . and 1 King. 2. 3. Take heed to the charge of the Lord , to keepe his statutes and commandements , that thou mayest prosper in all that thou doest , and in every thing , whereunto thou turnest thee . The reasons or causes of this successe may be either in the word , or in God. In the word , because it points out and leads us in the way , and onely meanes of good : and is that Guide , which will direct us in the way to the end of it , if we follow it to the end . 2. In God : 1. His grace and truth , whereby he purposed , promised , ( and will performe it ) to giue assistance and shew all favour unto such . 2. His infinite wisedome and power , ruling and over-ruling all creatures , and subduing all things to himselfe , being able , nay continually using to bring light out of darkenesse . Oh! that men would learne from hence this certaine truth , that wheresoever the word of God is rightly entertained , peace and prosperitie ( as necessary attendants ) surely follow it , whether into any house or Countrey . Read the historie of the Scripture , and you shall ever finde , that as long as religion was in truth maintained among any people , and the word of God set at libertie , so long that Nation prospered . Thus when Hezekiah , Vzziah , and divers other Kings were carefull to restore the truth , and to advance the faithsull Ministers of God , and settle them in their function , they prospered wonderfully : see 2 Chron. 26. 5. and 30. and 31. chapters , especially the last verse of the 31. chap : In all his workes &c. hee did it with all his heart , and prospered : see also Hag. 2. 19. 20. and indeed that whole prophecie is altogether aimed to that end ; namely , that the people may see their errour in neglecting Gods house , and building their owne ; for all that time they prospered not : but after , when being admonished they set themselues cheerefully to build the Temple , the Lord turned his hand , and made them prosper . The whole chap : Deut. 28. is spent in this subject . But what need we travaile to forraine Nations for witnesse to this truth , when our owne Land even in our time , is a strong confirmation of it ? To passe by the unspeakable miseries of this Land , since that time ( wherein Popish ignorance began to creepe upon it ) by Picts , Danes , Normans , and our owne civill armes : obserue but the raigne of two Sisters . The elder being a Papist , married a Popish , but a potent Prince , over-threw the Gospell , persecuted the Saints , and burned many : Shee raigned a short time , lived ingloriously , dyed in great discontent , lost her Territories , extreamly impoverished the Land , so that her Successour found neither Armour , Navie , nor any defence for the Kingdome , no not so much as any treasure to supply so many wants : Her younger Sister succeding seemed to be left as a prey to any neighbour Prince , who would first invade her . But no sooner did shee ( which presently shee did ) set her selfe , and imploy her Scepter to promote the Gospell , and root out Poperie , but all the blessings of a Nation were powred upon her ; and though shee were all alone , without any Associats , yet God made her a great helper to all her neighbours , and terrour to her enemies ; insomuch , that the most potent Monarch of Christendome was utterly foiled by her , and brought into great streights and di●ficulties : and so palbable even to the enemie was the blessing of God , that the proud Spaniard could not refraine from upbraiding Christ , that hee was turned Lutheran . The same is Gods dealing in private with any house or person : for God is alwayes the same . And surely this is the promise of Christ , who when he sent his Ministers to preach the Gospell , commaunded them to impart peace to any Citie or house into which they entered , and assures us , that where they are rejected , it shall be more tolerable for Sodome and Gomorra : but the contrary shall follow on the contrary entertainment Luke 10. When the wayes of a man please the Lord , hee will make all his enemies at peace with him . But doth not Christ a●firme , that hee leaues not the worlds peace with the faithfull ? The Lord doth not there deny to giue peace , but affirmes he giues it after another manner then the world . Worldly men wish their friends prosperitie , and perhaps would , but cannot giue it ; and if they doe , it lasteth a short time : but Christ giues it effectually , and keepes it to them . This text much confirmes this point : but yet further ; Doe we not see many true servants of God , who tremble at his word , liue not prosperously ? I answer : No ; if we weigh well what is prosperitie , and then compare their estate with it . They liue in honour or riches ; it may well be so ; but honour and riches are no part of prosperiti● ; and but by accident , no helps toward it . For 1. They are vanitie and vexation of spirit , how then can they bee any part of prosperitie ? 2 , Riches and honours are often reserved to their owners for their evill . No qnestion these things are to a man , as a saile to a boat , if the saile bee too great , it sinkes the vessell , but when it is fitted in a just quantitie , then it causeth a swift and safe passage . Thus wee often see , when God giues a man riches , honour , &c. in great quantitie , but not grace , and wisedome to manage this estate , they are in continuall danger by every blast to sinke into some mischiefe . Prosperitie therefore is such an estate , when all things together worke for the best : now this estate is promised by him that cannot lye , to all them that loue him Rom. 8. 28. And obserue that God alway thus worketh : Ioseph is sold into AEgypt , and made a Bond-man , but prospers in the house : is put in prison , but prospers there : is brought out unto Pharaoh , prospers with him : is preferred to great dignitie , prospers in that ; and becomes a meanes to saue much flesh . Daniell is taken , carried captiue , and made a servant to an Idolatrous Prince ; prospers and findes favour with the chiefe Eunuch : prospers with Nebuchadnezzar : is accused and cast into the Denne of Lyons , but prospers in all this ; for all these things tend to his advantage with God and men . Yea so mightily doth God worke for them , that even sinne also through his grace workes for their good . Sinne workes godly sorrow , godly sorrow care &c. What thankfulnesse , loue , nay labour of loue and diligence to please did the sinne of Mary Magdalen , and Paul worke in those Saints ? This then is a sure truth : where the word is received with obedience , prosperitie certainely followes it . 2. Afflictions and troubles of the faithfull , who heare and obey the word , are , if not parts , yet meanes of their prosperitie : this evidently followes from hence . For if hee prosper in all things , even afflictions shall tend to his good , and worke for him that successe which his soule wishes : for howsoever affliction ( as flowing from evill , and ebbing againe into it ) of it selfe is evill , yet as it is sanctified to those who loue God , it cannot bee reckoned among evils , but rather blessings . Blessed is the man whom thou chastisest O Lord. Count it ex●eeding joy when you fall into divers tentations . Wee glory intribulation . Paul esteemes the fellowship of Christ his afflictions aboue all earthly things , so that hee accounts of all other things as dung and losse in comparison : sorting this fellowship with the knowledge of Christ , and the vertue of his Resurrection . For enlarging this point a little further , let us consider 1. What successe or good it brings in to us . 2. How being evill in it selfe , it is turned to our good . It is a meanes of good , 1. by preventing evill : 2. by working out for us things profitable . It prevents destruction of body and soule ; Man is chastened with paine upon his bed , and the multitude of his bones with strong paine , so that his life abhorreth bread , and his soule daintie meate : Loe all these things worketh God with a man oftentimes , that hee may bring backe his soule from the pit , &c. Thus God commaunds earthly Parents ; With-hold not correction from the childe , if thou smite him with the rodde , hee shall not dye : Thou shalt smite him with the rodde , and shalt deliver his soule from hell : so also hee practiseth with his owne children . And as it prevents destruction , so also sinne the cause of it , and keepes us from our owne wickednesse ; It workes many good and profitable things in us . By afflictions wee are partakers of the holinesse of God , and this bitter roote shootes forth the pleasant fruit of righteousnesse . The sappe of a Crab-stocke of it selfe is sower , and distastfull : but when it is digested in a good sience , it makes the fruit so much the more pleasant . It breedes patience Rom. 5. 4. It purgeth from sinfull evill without , and within , Prov. 20. 30. and this knew that holy Patient , Hee tryeth mee , and I shall come forth like gold . Looke as silver and golden vessels if they gather rust , must be rubbed with something which is rough and harsh before they can be cleered ; so is it with these precious vessels . It teacheth us the way of God , and putteth us into it : Psal. 119. 67. 71. and as it helpes us in all grace , so it furthers us in glory : see Mat. 5.11.12 . 2 Cor. 5. 17. But how comes it to be good unto us , which is so evill in it selfe ? 1. By the over-ruling hand of God , who brings light out of darkenesse , good out of evill . 2. By the correcting nature of grace , which not onely tempers the evill , and noysome qualitie of it , but makes it medicinable and wholesome . Hence where this grace doth not over-rule the cursed nature of affliction , it brings forth murmuring , as in the Israelits , falling away more and more , Esay 1. 5. and open blaspheming , Revel . 16. 9. So that as in many Antidots the hand of a cunning Apothecary tempering some poysons , and correcting them with other ingredients , makes a most wholesome receit ; so the hand of God seasoning afflictions with grace , brings them to bee of great use and profit to every Christian. But beside all this good which it brings with it , it selfe also ( as sanctified ) is an evident testimony of our adoption , that we belong to the Lord ; who corrects not bastards , nor suffers any child to be uncorrected . In all which respects , it may be justly accounted not onely a meanes to further and prosper us in our hopes , but not the least part of our prosperitie . 3. Prosperitie and successe comes not from any other cause , but from God. For howsoever it pleaseth the Lord to employ and use divers gifts in man , as meanes for working successe , ( as wisedome , courage , strength , diligence ) yet it is he who first bestowes these gifts , and then workes by them : so that we could neither attaine these parts whereby we worke , nor by them effect any thing without him . It is nothing therefore in man , neither in body or soule , which can bring about his hopes and purposes , but onely the Lord worketh according to his pleasure all in all things . This as it is intimated by the Psalmist , when he a●firmes that the man who departs from evill , delights and meditates in Gods word , shall every way prosper ; so is it in many other scriptures confirmed ; It is the Lord ( not our owne might ) which giveth us power to get wealth . The blessing of the Lord maketh rich , and hee addeth no sorrowes to it . Honour comes not from East , West , North , or South , but God is Iudge , who maketh higb and low . Therefore hee promiseth these things to those who honour him , with-holds them , or rather heaps on them disgrace who dishonour him . Thus even in these meaner blessings , which earthly men call & account prosperity , the Lord hath the chiefe hand & work , much more that true good , ( in which consisteth our onely happines ) is wholy framed and ordered by him . The Lord was with Ioseph , and hee was a man that prospered ; and so palpable was this worke of God , that even his heathen Maister could not but discerne it : and the Iayler himselfe easily observed it . Now then if God causeth men to find favour in the eyes of men , as Gen. 39. 21. so that even wicked Ahab makes Obadiah , who greatly feared God , Governour of all his house 1 King. 18. 3. how much more is it hee alone , who causeth us to find favour in his owne eyes , in whose loving favour is all our happinesse ? But even wicked men the enemies of God , and his truth prosper . Of this we shall speake more fully hereafter : for the present this may suffice ; They obtaine many things which they ayme at ; but the maine , to which they intend all the rest ( namely to be happy ) they never attaine , but lose all their paines and labour . To conclude this point ; As all good gifts come downe from the father of lights , so especially eternall life , without which no man can be blessed , is the gift of God , Rom. 6. 23. Now therefore as a statu● of man , when it ●tands farre off , or when we are in the darke , may easily seeme to bee a very man , though it hath nothing indeed of a man but a sh●w , and some outward proportions ; so rich men , and such as flourish in this world , seeme in carnall eyes to prosper ; but try their successe , and bring it to the touchstone , and you shall find it nothing but a deepe miserie , cloathed with a shew and idle o●tentation of happinesse . The Heathen are the best witnesses of this truth ; Thus Dionysius the Tyrant fitly described his estate , so much praysed by his flatterer Damocles , by placing him in a chaire of state , furnishing a table with all delicates , commaunding many noble Attendants to waite on him , he had wine , musicke , and what his heart could wish ; in the meane time a sword hangs over his head , held up by a weak threed , & ready to fall upon him . Thus another rightly answered a flattering Courtier , who therfore accounted him happy , because he wore the Diadem , that if he knew how many cares were tyed up in it , hardly would he stoope to take it out of the durt . And surely whosoever is most enamoured on this painted happinesse , and prosperitie of wicked men , if he seriously consider what vexing cares usher it , what vanitie accompanies , and what miserie followes it , he would not a little scorne to employ any of his desires or endevours about it . 2. Here also is fit occasion of t●yall ; If thou art of the number of the faithfull , thou shalt prosp●r ; now then examine whether all things worke together for the best to thee ; Doth every thing helpe thee onward to God ? when a man giues up himselfe to the Lord in his word , every thing shall draw us neerer to him , even affliction and trouble , Psal. 77.2.3 . Nay even hypocrites at such times come in and approach unto him : A man in danger will catch hold of any thing , especially they will cleaue to those whom they most trust . Thus prosperitie and blessings worke thankfulnesse : Psal. 103. 1. 2. 3. and make them study for recompence ; Psal. 116. 12. In feare they cleaue to him by faith Psal. 56. 3. In griefe they seeke to him the onely Comforter . The word when it promiseth drawes them , when it threatens humbles and driues them to grace and mercy : nay even sinfull actions enforce them to God , begging pardon , and when they haue obtained it , knitting their soules to him in ardent loue : sinfull infirmities fill them with hung●r and thirst of him , their righteousnes . And this is the cause , why they call God their portion , because wholy resting on him , they make all other things but meanes to inrich themselues in him , and get into his favour . Now then try here thy estate ; thou find●st many troubles in the world ; doe they wayne thee from this bewitching life , and draw thy thoughts to a better world ? Thou art faint with sicknesse ; dost thou find that as the outward man perisheth , so the inward man is renewed daily ? Thou enjoyest health , and other blessings : doe they worke upon thy heart to kindle more zeale to God , more loue to his name , and children ? doe they quicken thee to thankfulnesse ? thus doe all things worke on those whom God hath loved ; at least dost thou find in generall , that though some things hinder , yet when they all meete together , they worke to the best for thee ? yea even sinne it selfe makes thee 1. see thy corrupt heart and sinfull nature ; 2. provokes thy loue to thy gracious Father , who pardoneth so many offences , and whets thee to all thankfulnesse , and loue of Christ who hath satisfied for thee : so that because m●ch is forgiven thee , thou lovest much ; doth it more fill thy heart with loathing sinfull filthinesse , and thy selfe for it ? awake thee to more care and watchfulnes , and lastly wearie thee with the loathsome companie of it , that thou desirest and criest to be delivered from this body of death ? If thou findest these fruits , thou mayest comfort thy selfe in the Lord , for he that thus worketh for thee and in thee , hath ordained thee to life . But if thou findest that outward prosperitie blowes up , and bladders thy heart with pride , that thou despisest God in his service , that it workes thee to more securitie and carnall libertie ; if thou findest that trouble , sicknesse , &c. bring forth impatience , blaspheming ; or although for the present it worke a little , and by the smart of the conscience , and agonies terrifying the soule with present judgment , stirre up thy heart to promise reformation , and a better course of life , judging , and condemning thy selfe ; yet upon recovery thou fallest backe againe to thy former vomit , thou art not in the number of those who feare aud loue the Lord , and for whom all things shall worke for the best . 1. Those blasphemers of the Gospell are here condemned , who impute evill , and the sinnes of men to the word of God , upbraiding the Professours of it in any affliction with the loue and meditation of it . Looke out and behold the wayes of men , what multitudes tread in this path ? How common yet is the blasphemy of ignorant , and and wilfully blind people , who never blush to thinke , and speake it openly , that it was never a good world , since there was so much preaching ; that when there was lesse preaching , then was more doing ; nay even the greater ones , although their knowledg , and shame of men makes them abstaine from blasphemies so grosse and senselesse , yet they regard it in their hearts as little as the other : for they are ready to laugh at those , who in confidence of Gods truth take this course to prosper : and themselues despising this meane ( appointed and blessed by God ) as altogether un-effectuall , betake themselues to contrary practise , by wicked policies , bribes , fraud , oppression , & such indirect and ungodly meanes to attaine their ends , and prosper in their designes . They shame the counsell of the poore , because the Lord is his refuge . Doe not many learned in the Ministerie , despising the frequencie of preaching , neglect it in their owne practise , condemne it in others ? And can any of these from his heart beleeue this truth , so palpably delivered by the Spirit in this place , that the man is blessed who day and night meditates with delight in the word of God. Now as Popish ignorance in the understanding , and heathenish profanenesse in the heart , are the cause of the former , ( see that example of the Israelits Ier. 44. 17. 18. ) so carnall securitie and wordly wisedome joyned with much contempt of the wisedome of God , is the roote of the other . Verily even hypocrites yea grosse and palpable hypocrites , such as Herod ( who as a Fox casts out stinke before him , and may be found and traced by his smell ) even such can heare the word , come to it frequently , sit attentiuely , and by continuance in hearing haue their braine and understanding printed with the forme of that h●ly doctrine : nay they can invite others to heare , and call them on to this dutie : see Mark .6 . 20. Rom. 2.20 . Ezek. 33. 30. 31. Such therefore as these , are farther off from the Kingdome of God , then the grossest hypocrite . But the truth is , that the fault why the world is so naught , is in the hearts of this people resisting the word , and shutting it out , not in the good word , which soone would make them good , if they would as well obey as heare it . Howsoever ; these ignorants speake by rote of things they know not ; for had they knowne the former times , and could compare them with these present , in no sence could they prefer those times before these : but it is with these men , as with unhappy boyes , which excuse their loite●●ng and trou●ntly disposition in learning , by the unskilfulnes , or some such thing in their Teacher . 2. That superstitious custome is here taxed , even that heathenish folly of laying our successe either good or bad upon fortune , de●tinie , this mans spite , that mans loue , wisedome , curtesie , valour . Christians ought not onely to know , that the providence of God over-seeth , and over-ruleth all things , so that a sp●rrow , or haire of our heads cannot fall to the ground without him ; but to remember it continually● and so to speake of his provid●nce and of all actions directed and governed by it , as he may haue glory . This is a grosse taking of Gods name in vaine , to ascribe any worke done by him to the creature , and even giving away his glory to man , or to an Idol of our owne devising : when therefore we see successe goe along with us in our affaires , we must looke up to his hand and into our owne hearts : now in us wee can find no ground of this , or any other mercy ; in God therefore we may see his grace , that free loue without any desert , nay beyond and contrary to our des●rving , and so not onely ( as Iacob ) acknowledge , I am lesse then the least of thy mercies : and with David , What am I that thou s●ouldest bring mee hitherto ? but with the Prophet , it is thy mercy that wee are not consumed . Oh in those wonderf●ll and most gracious deliverances of this Kingdome from the cruell invasion of forraine ●nemies in 88 , and hellish conspiracies of domesticke and natiue Traitors , beheading & maiming the whol body with one blow , how haue we admired and extolled the wisdome & valour of some men ? how little thought or spoken of Gods mercy ? how slightly regarded the strong God of our Salvation ? Alas ! men are so farre from this Christian practise , that they haue nothing almost in their mouthes but fortune ; sometimes they prayse , sometimes they detest and curse their fortune : which either they conceiue to be a chance without the providence of God , and so set up an Idol in their hearts , and are worse then heathen ; or else , to bee that hidden providence of the Lord , working beyond their power of discerning , and then who sees not how fearefully they blaspheme , and how farre they are from any shew of Christianitie . 3. Yea also many of the faithfull are here to consider and reproue their wayes : for it is too ordinary with the afflicted soule in the cloudy day to thinke : I am cast out of the sight of thine eyes . If we are a little troubled , especially if we find some sinfull infirmitie get ground , we are ready strait to conceiue , God hath forsaken us : but know , and remember God knowes how to deliver out of ●entation . Certainly should the Lord leaue the disposing of such things to our discretion , we should not a little hinder our owne good , and obscure his glory : Should Ioseph , Daniell , and those three royall young men haue set the time of their trouble and deliverance , how would they haue hindred both Gods , and their owne honour ? The children of Israell , if they might haue shaken off the tyrannous bondage and oppression of Pharaoh at their pleasure , how should God haue beene glorified among the Heathen by all those wonders , or they confirmed in the knowledg of Gods power and providence ? Follow therefore the direction of the Prophet , Commit thy way unto the Lord , and trust in him , and hee shall bring it to passe : and of the Apostle , Be nothing carefull , but in all things let your requests be shewen to God in prayer . 4. Whosoever hath given up his eare and heart to God in his word , may hence draw wonderfull and unspeakable comfort , Hee shall prosper in all his wayes : and whereas he hath bent himselfe now to travaile in the search of happinesse , and to that end hath chosen this only Guide , hee shall not faile to attaine his desires and hopes , but all things shall worke for him ; for hee that hath promised is true , and able to subdue all things to himselfe . Marke all the Saints , and consider Gods dealing with them in this kind . Their examples and experience will cry out unto thee ; Put your trust in the Lord , and you shall bee assured , beleeue his Prophets , and you shall prosper . Did not thy Father eate , and drinke , and prosper , when hee executed judgement and justice , when hee judged the cause of the afflicted and poore hee prospered , was not this because hee knew mee saith the Lord ? Settle this then in thy heart , the Lord promiseth , and the Lord shall make it good . 5. Let us then bee exhorted in the words of God himselfe to Ioshua . Let not this booke of the law depart out of thy mouth , meditate therein day and night , that thou mayest obserue and doe all that is written therein ; or of this dying Prophet to his Successour , and Sonne Salomon , Take heed to the charge of the Lord , to keepe his testimonies and commandements as it is written , &c. Say unto the Lord ; Oh my Saviour , hast thou made thy yoake so easie , and thy commandements so farre from grievous ? and shall not I take it joyfully upon me ? hast thou promised prosperitie and happinesse to all that beare it ? and should I refuse it ? Say unto thy soule ; aske and enquire of the Saints , and with one voice thou shalt heare them testifie : Thy word is more sweet then hony , more precious then all riches , more necessary then our daily food ; the joy and rejoycing of their heart , a rich portion helping thee to that most rich inheritance of glory , a joyfull Guide , leading to joyes unspeakable and glorious , and shall not I cleaue unto it , that I may prosper ? Let great men seeke wealth by oppression ; the meaner by fraud and imposture , flatterers by fawning , Epicures by surfeiting in riot and pleasure ; but oh my God I will follow thy way in thy word : looke my soule , looke unto that Guide , and depart not from his direction , and it will cause thee to prosper , and conduct thee to that eternall rest and peace , the end of all thy ends , and the onely true prosperitie . Psalme I. Verse iiij . The ungodly are not so , but as the chaffe which the winde driveth away . TRue is it , that one contrary will not a little illustrate another ; In colours , when blacke and white ; in our estate when miserie and felicitie are compared together , their proper nature will more evidently appeare to any who will heedfully obserue it . Therefore when in the former verses the Spirit had set out the godly , both in their course and successe : in these verses he describes the condition of the wicked , that so both their estates may more cleerely bee discerned by those , who will with any diligent eye consider it : ayming both to this end , that as the happinesse of the one might allure and winne us to the same practice , so the miserie of the other might affright and driue us from the evill way . This misery of ungodly men is liuely pourtrayed , and set out to the eye from the contrary ; and 1. By negation of all that blessednesse mentioned in the former verses , in which the godly are instated by the Lord , even in this present life : 2. By a contrary curse ; and that curse expressed 1. by a comparison of chaffe , 2. by the consequent and conclusion of all wicked courses in the 5. verse . The negatiue argument propounding the contrary estate of wicked persons , includes all these Propositions . 1. The Spirit and Prophet affirmeth , that a wicked and ungodly man is not blessed . 2. The same Spirit concludeth , that a wicked man is not a planted and watered tree . 3. The Prophet testifieth , that ungodly persons are not as a fruitfull tree , ever flourishing . 4. The Lord by the Prophet assures us , that an ungodly man shall not prosper in all his wayes . The first then is this ; The Spirit and Prophet affirmeth , that a wicked and ungodly man is not blessed . The words haue before beene opened sufficiently , and the meaning of them is briefly this ; Whosoever delights not , nor meditates in the word , but rather with pleasure followes the counsell of ungodly persons , walking in their disobedience and scorning ; neither is , nor can be happy in this estate . The proofe is evident , and frequently confirmed : there is no peace saith the Lord to the wicked , Esay 48. 22. and againe 57. 21. And the curse continually applied to them in Scripture . The grounds are : 1. the justice of God , who cannot by any meanes cleere the guilty , 34. 7. The Lord is knowne by the judgement which hee executeth , the wicked is snared in the worke of his owne hands ; Psal. 9. 16. 17. Vpon the wicked God shall raine snares , stormes , and tempests . Psalme 11. 6. 2. The very nature of blessednesse ; for blessednesse is that estate wherin we enjoy good without evil , or at least a measure of good out-weighing evill : but wickednesse considered of it selfe , without the punishment due to it , is to a man such an evill as weighs downe any good hee possesseth in this life : as being most cont●ary to his nature in which he was created , and to his end unto which he was ordained . Learne here 1. That the happinesse of man consisteth not in the fruition of any one , or all outward blessings ; nay some inward , and some spirituall also may be cast in to a wicked man , and hee still continue most wretched : Should riches , honour , power , glory , pleasure , bee all heaped upon one man , in that measure his owne heart desired , should wisedome , courage , health , strength , beautie , and other such endowments of body and mind be added to the other , nay the word , Sacraments , and some illightnings &c. bee adjoyned , all these could not make up this blessed estate , nor seat this man in a throne of happinesse : necessarily this followes ; for all these things may belong to a man drown'd in sinne and hellish wickednes , who contemnes and hates the word of God , and God himselfe , and therefore cannot bee blessed . But because this truth doth not easily sinke into flesh and blood , it will be needfull as well by evident testimonie of God to confirme it , as by reason also and experience to settle it in our mindes . First therefore God testifieth of these things , that they are not worthy our rejoycing . Let not the rich man rejoyce in his riches , nor the strong man in his strength , nor the wise man in his wisedome , but let him that rejoyceth rejoyce in this , that hee under standeth and knoweth mee : where purposely the Lord chuseth out such blessings , as being of all naturall things most excellent , comprehend the rest . By riches ( which are most embraced by earthly men ) he intends all the goods of estate : in strength all bodily ; in wisedome all gifts of the mind are included : yet in all these we may not rejoyce or glorie , but only in the knowledge of God. Many spirituall gifts may also be annexed to the former , as some knowledge , some kinde of faith , baptisme , whereby we are entred into the Church , yet all these meeting in one man cannot giue him this happines . Simon Magus beleeved , was baptized , yet still was drowned in the very gall of bitternesse . No testimonie can bee of more or equall force then that of Salomon , whom God purposely called out from the sonnes of men , as the foreman of all the Iurie , to giue in his verdite concerning this truth . He was the wisest that ever lived , the Commaunder and Soveraigne of a great Kingdome , wonderfully rich , gaue his heart to pleasure , joy , and all outward blessings , till he might finde out that good of man. Now after he had passed through all outward good things , and had tasted the uttermost sweetnesse of them , the Lord brings him forth as the most able Iudge and witnesse , and by his mouth giues us to understand , and leaues it upon record to all ages , that they are all vanitie and vexation of spirit : and that the feare of God , and walking in his commandements is the All of man. Eccles. 2. 17. and 12. 13. Certainely , if any outward thing could make blessed , then as that woman in the Gospell , Blessed were it to bee the Mother of him , who is the Father of all : to beare him , who beares up all things by his mighty word ; to nurse him , who nourisheth every creature . But even of this the wisedome of God a●firmes , that they rather are blessed , who heare the word of God and keepe it : on which words rightly builds that holy Father Augustin ; Mary therefore was more blessed by receiving the faith of Christ , then conceiving the flesh of Christ : her motherly neerenesse had nothing profited , unlesse sh●e had more happily borne Christ in her heart , then in her wombe . And againe ; My mother whom you call happy , is therefore happie , because shee kept the word of God , not because the Word in her was made flesh . Now as the Lord himselfe is a witnesse beyond all contradiction ; so even reason it selfe ( especially as it is setled upon confessed grounds of the word ) will further convince our understanding , and inforce our judgement to witnesse this truth . For first , whereas it is knowne and acknowledged by all , that because the soule is immortall , and the body mortall , there must bee a double life of man , one present while the body and soule are conjoyned , another to come after that separation : whereof the former is short , a span , a vapour , appearing for a moment ; the o●her lasting and everlasting : and againe , that both of these haue certaine peculiar blessings annexed , which make that estate comfortable and pleasant ; it cannot be denied but that these fading things perishing in the use , can by no meanes helpe us in that other estate , which is for ever : and howsoever they may bee some poore comforts and refreshings to this momentarie life , yet to that other they are altogether dead . Now as wee neither doe , nor can account that man rich , who dwels in a faire house , but yet a Farme ; hath much cattell , money , and goods , but another mans ; and at the yeares end must bee turned out naked without a ragge to his backe : so all these temporall blessings cannot make us happy , because howsoever we haue a short use of them , yet it is manifest that as we came in , so shall we goe out of the world naked , and stript of all earthly goods : and not onely the things themselues , but all our thoughts about them peris● utterly . Secondly ; Those things cannot of themselues blesse us , which unlesse they are blessed by some other , fill us with curses and bring us to destruction . But thus is it with all these , they are sanctified by the word and by prayer : and againe , To the pure all things are pure , but nothing pure to them that are d●filed and unbeleeving . Doe not wee see by experience ●hat riches turne to the hurt of the owner ; see also Prov. 1 . 19● Consider it exemplified in that wicked Ahab , and Naboths vineyard 1 King. 21. Thus also honour to those who by want of grace dishonour God , is a burden which presseth them body and soule to utter ruine , as wee see in Ieroboam and all his Successours . So we finde that strength , beautie , health worke to the destruction of the owners by intemperance , wantonesse , murthers , oppressions : nay even wisedome it se●e in Achitophel wrought to the ruine of himselfe and many others . Lastly ; Those things cannot make a man happy , which neither are any part of our supreame good , nor yet singly or joyntly of themselues any helpers to advance him to that highest good , unto which he is created . But all these things are no other . For first they are all desired for some farther end , and no man doth or can rest in them : and the highest good is the divine and glorious conformitie to God , which is not helped forward by any of these . Earthly riches are commonly snares to inveagle and entice us from him ; but of themselues neither they , nor any such as th●y , helpe us to enjoy him : onely as they are sanctified by grace and over-ruled by it , they giue some opportunitie to expresse our loue to him in his Saints . Even our wisedome in this case is folly and enmitie , and must bee utterly cast out , and wee become fooles , before wee can enter into this estate . Thus both God himselfe , and our reason also will readily testifie unto us , that there is no happinesse in any outward blessing . 2. Learne we here what is the most and onely accursed , odious thing , which makes a man miserable . There is nothing but sinne and wickednesse which can bring the curse and miserie upon man. Sinne is the breach of Gods Law : and cursed is every man which continueth not in all things which are written in the booke of the Law to doe them . And whereas miserie consists in the deprivation of good things , and pressure of evill , evident is it , that sinne of it selfe is a meere privation of all true good belonging to man , and the greatest evill that is or can bee to him . For that good of man , which enobles him aboue the common ranke of ordinary creatures , is holinesse and righteousnesse , that image of God in which we were created : now sinne is the privation of holinesse , as darkenes of light . Doe but consider what is the excellence of man exalting him aboue other creatures . Other creatures haue strength and continuance , as stones ; some haue life , as trees ; some a soule , sense , and motion , as beasts ; some singular understanding and knowledge , as Devils : yet a man may excell them all : if his excellencie stood in strength and durance , the very stones went beyond him : if in life , many trees would justly claime prioritie : if in sense , dogges , eagles , apes , yea spiders were more eminent ; if in understanding , he were inferiour and worse then those cursed spirits , the worst of creatures : yet the faithfull apparantly excell all these ; there is nothing therfore but holinesse whereby he out-goes other creatures . Now sinne is the privation of this holinesse ; nay not only a meere privation , ( as darkenesse of light ) but a de●truction , as ruine , of an house , or death , of life . Againe , sinne it selfe is the greatest evill , the most filthy and detestable evill of all the world : the abominable thing which God hates Ier. 44. 4. continually therefore compared by God to things most abhorred ; to clutterd bloud , to mire and mud , to a vomite : so loathsome , that if it were 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 us●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 ● 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 ) y●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 r●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 then before ? why dost thou call him ( and miscallest him not ) a miserable man , who by base sparing treasures up abundance of earthly riches ? Oh that wee would open our eyes ! Are not our hearts held with strong witcherie while wee thus dote ? The Apostle affirmes them bewitched , who forsake the Gospell to follow the Law : But is not he farre deeper in this errour , who forsakes God for Mammon , Christ for the world , and in the meane time profe●seth himselfe a Christian ? The Ethike and Ethnike Philosopher fitly describes the nature of these things , when he compares them to instruments and tooles of an Artificer : which , if they are too little are of no use , if too big are a burthen . Certainly it is not in vaine that the Wiseman prayeth as well against riches , as povertie , for he plainly discerned , that without sanctifying grace , povertie doth not more easily driue to unlawfull courses , to impatience and stealing , then doe riches to pride , presumption , and securitie . Even Heathens taught onely in the schoole of nature , shall condemne Christians ; for I never heard of a learned Heathen , no not the Epicure , who shamed not to place his happinesse in things meere earthly . But some will say ; God forbid , that we should seate our happinesse on earth , or any thing on earth : nay wee know well that there is no happines but in heaven with Christ , for our life is hid with Christ in God. Now if our actions did answer our words , all were well : But if this were true , how is it that all our cares and endeavours with so full a streame empty themselues into this world , and so little of our labour , or rather none at all runnes this way ? If Christ be our life , why is not our heart with him ? to loue him , desire him , and long for him ? how is it possible we should be coldly affected to those meanes which bring us to him , and knit our soules in union with him ? men will ride & run through ill wayes & weather to Faires and Markets , wher they haue any hope , though no assurance , to meete with a good bargaine : but is there in them any such earnestnesse in matters concerning their eternall life ? God hath appointed his Sabboths as Faires and Market-dayes , and proclaimes them : Hoe every one , come , and buy , you that haue no silver , &c. here is assurance of spirituall profit , but men will not steppe out of doores to it . Are they not then lying children ? open dissemblers with God and men , when they will be called Christians , professe their life is with Christ , and that here ( as all the Saints ) they are but strangers , and sojourners ? Know assuredly , that hee which is indeed a member of Christ , thirsts & longs for him with great vehemence : and therefore longs for his Ordinances , and is even faint for them . And as the faithfull desire him , so doe they waite and seeke for him in his wayes . Remember then , that neither this estimation , nor pursuit of temporall things which wee see ordinarily in the world , can stand with a Christian profession . 2. Sharpely must that wilfull and miserable blindnesse of carnall men be rebuked , who neither discerne any beautie in holinesse , nor any filthinesse in sinne ; How wretched is their estate who haue faire bodily eyes , able and quicke to perceiue , and with delight to view a corporall beautie , with loathing to avoid bodily deformities , but are blind in spirit , and take no pleasure to behold the louely image of God in holinesse , neither learne to abhorre the pollution of soule and body , whereby sinne deformes and defaces them . Surely as the person of our Saviour , so much more that image of his in holinesse findes no favour in a carnall eye , they see no forme in it , why it should bee desired . As Amnon , thou canst view the flower of grasse ( fleshly beautie ) and admire it , it ravisheth thy eye , enflameth thy heart , thou canst sue , wooe , pine for it ; but that beautie of heaven in the face of Christ , more bright then the Sunne , darting the beames of it into a gracious heart , and thence reflected , and brightly shining in holy actions , we regard not . A wry mouth , a squint eye , a splay foot , a blacke and sootie skinne we abhorre ; but the distortion of sinne , a filthy tongue , an envious eye , an evill affection , and the very image of Satan in hellish darkenesse never troubles us . Whence is this , God hath not given us an eye see unto to this day . Oh if a gracious heart is ravished with the beautie of those feete which bring the Gospell : what kinde of heart hast thou , which is not moved with the very face of Christ , shining in his owne holy example , and in the practise of his Saints ? If the faithfull complaine of pollution , not onely in themselues but in their righteousnesse , Wee haue all beene as an uncleane thing , and all our righteousnesse as filthy clouts : where are thine eyes , w●o canst see no filthinesse in thy heart , and practice over-growne with all wickednesse , no nor in thy sinne and rebellion ? But if this want of heavenly light be fearefull , what then is hellish darkenesse and eye of the Devill , whereby men see such louelinesse in sinne , and esteeme nothing so pleasant and amiable as an uncontrouled course in lusts ? verily they are night-birds , that can discerne no light but in darkenesse . The bodily eye abhorres the Devill in any shape , ( should he appeare as an Angell of light ) if he were knowne : but the soules of men delight● in all his uglines ; for let him dresse himselfe in sinne which is his onely deformitie , he is most welcome and ●it for their companie . If Satan offers himselfe to a drunkard in his pots , he goes downe merrily ; If he appeares to a covetous person in the shape of gaine , nothing more welcome ; If he lookes on a wanton in a louely eye , how amiable is he ? nay let him come in his owne shape to a malicious man , cluttered in blood , as a murtherer from the beginning ( and shewes himselfe in his owne colours ) which is the very shape of the Devill , he is entertained greedily . Certainely even witches themselues seeme better then these , who desire not the companie of Satan but in the shape of their familiars , but these men like him in his most natiue and uglie forme . Surely as in povertie , nakednesse , and such like evills , madnesse whereby men haue no sense of them , is rather an addition then a remedie ; so when we are spiritually poore and naked , it is a great weight added to our miserie , that we are altogether blind , and discerne neither any filthinesse in our estate , nor goodnesse in the contrary . Oh therefore if thou esteemest it as a joyfull and happy condition , that without checke thou canst delight in drunken fellowship : if thou canst blesse thy selfe in thy unlawfull courses , and despising in thy heart ( as thou countest it ) the miserable condition of those , who calling him Father , that without respect of persons judgeth according to every mans worke , passe their time here in feare ( 1 Pet. 1. 17. ) applaudest thy selfe as the onely happy man , who followest thy lusts in all their commaunds , know thou art in a spirituall phrensie : Satan hath gotten possession of thy heart , and holds thine eyes that thou should not see , nor seeke salvation . 3. That strange senslesnes of heart is here fearefully noted , and to be taxed in men which feele no burthen nor load of sin , which is a plaine evidence that they are dead in it , and liue to it . A dead man feeles not the earth that lies upon him , nor the many wormes which gnaw his flesh ; but a lesse waight presseth a living man , and one worme be it in the tooth , or any part , torments him . Hence is it that they count those blessed who are proud , and them that worke wickednesse , and such as tempt God : for looking only on things present , and considering even them onely by their sense , they are ready to condemne the generation of Gods children , as being often under the rod , and to magnifie their owne estate , and others like themselues who liue at ease . But had they ever beene in the Sanctuary of God , and there beheld the end of these men , they would soone change their thoughts . How suddenly are they destroyed , perished , and horribly consumed ? True it is , that the wicked can discerne the death of the righteous to bee happy , and can wish it , but he will not see his life to be so ; the reason is , because he liues to sinne , and knowes not the life of righteousnesse ; and hence though a legion of Devils possesse his heart , and bursting all bonds of pietie carries him headlong into destruction , yet hee feeles no miserie in all this . Doe we thinke that a swearers or cursers mouth is not inhabited with a devill of blasphemie ? Doth not an uncleane spirit dwell in wanton and adulterous eyes ? Is not the throat of a drunkard held by a Devill of excesse and surfeting ? Doth not a Devill of profanenesse possesse thy heart , when thou neglectest God in his Ordinances ? a Devill of pride keepes the soule of him which is filled with despising of God and man , jesting , mocking , and skoffing at religion , and even at God himselfe in it ? Doe but obserue the difference of men . Some feele a great burthen of sinne , and cry out of it Psal. 38. 4. some feele a great burthen in the law of God , and cast it from them Psal. 2. 3. some feele the yoake of Christ sweet and pleasant , and are wonderfully delighted in the word of God : others find the service of sinne delightfull , full of pleasure and sweetnesse , and are carried headlong in it : some thirst for the Lord , his righteousnesse , and the meanes which bring them to it ; Others long to fulfill their lusts , and drinke iniquitie like water . Now how easily may we here see what is the reason of all this : They are two differing , nay contrary creatures , the one light , the other darkenesse , the one dead , the other living : the one all earthly , the other heavenly , the one flesh , the other spirit . 3. Hearken therefore to those frequent invitations : Let the wicked forsake his way . Cast away from you all transgressions , Ezeck . 18. 31. Let not sinne raigne in your mortall body that you should obey it in the lusts thereof , Rom. 6. 12. And consider 1. that the wrath of God is revealed from heaven upon all ungodlinesse Rom. 1. 18. so that though hand joyne in hand the wicked shall not goe unpunished . Againe , thou canst not possibly obtaine what thou seekest , that is happines , so long as this companion is with thee : A man cannot bee established by wickednesse ; for our wickednesse shall correct us , and our backe-slidings shall reproue us : but every man shall eate the fruit of his owne way , and be filled with his owne devices : for even ease slayeth the foolish , and his prosperitie is his destruction . Proposition 2. The second Proposition in this verse is ; The Spirit affirmes the wicked not to bee as a tree planted by the rivers of water . The words haue beene opened before : verily in nothing doth the Palme resemble a wicked person , but their contrarietie is evident . The one is ever , the other never fruitfull ; the one flourishes , the other perishes in winter ; the one thirsteth after living springs , the other abhorres the waters of life . For proofe of this point , although very cleere in it selfe , and frequently confirmed , read Ier. 17. 5. 6. And in testimonies the grounds must be , first the truth of the matter : and loue of the truth in the speaker . Now the holy Ghost is the Spirit of truth , who infallibly knowes and constantly testifies all truth : especially being sent by the Father and the Sonne to beare witnesse of the truth , and to lead us into all truth . 1. Seing wee are here taught , that wicked men continuing in their sinfull estate , are not transplanted , nor gra●ted , but still remaine in the old soile of the earthly Adam , and in their wild Olive : we may thence learne , that no wicked man hath any right or claime to Christ , nor any benefit from his resurrection , death , intercession , or any other his workes to salvation , so farre forth as he is such , and so continues . The faithfull and godly are transplanted into the house of God , grafted into Christ , and from him draw the nourishment of eternall life , that precious sap springing from his death , and killing sinne in them , so also from his resurrection quickning and strengthning them in the life of God. But the wicked not so . Therefore our Saviour excludes them from his prayers , and confineth the fruit of his death to his sheepe : Hee sanctified himselfe for them , which are sanctified by the word . He came indeed to be a Saviour , but to his owne people : Mat. 1. 21. see also Iohn 8. 21. 23. 24● Sense , reason , and experience will confirme this . For first it is apparant to sense , that as a tree drawes no juice from any soile but that onely in which it is rooted , nor a twig can haue other sap , then that which it receiues from the roote , to which it is united : so worldly wicked men , being still rooted and defixed in the world , and being not united to Christ by faith , nor transplanted into the house of God , can haue no other affections or actions then are in the wicked world : they cannot haue that life which springs from Christ alone . Againe even reason will confirme it . For when through the intercession of some speciall Favourite , satisfaction is received , and pardon proclaimed to all , who renowncing their rebellion , and laying downe their armes , come in , acknowledge their fault , submit themselues , and giue their oath of allegiance ; those haue no benefit of this pardon who performe not these conditions , but continue in their treason : thus our reason will assure us ; that the faithfull , and they only , turning from sinne , and subjecting themselues to the word , haue benefit from the death , life , and intercession of Christ. And will not our experience also testifie it ? For what fruit hath he of Christs 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 tr●es pl●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 doo●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 , b●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 i● 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 su●ficiently op●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 ha●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 before him in all uprightnesse , and holinesse : but utterly denies his mercie to all such , as neglecting his offers of grace , refuse to turne , and to be purged from their , filthinesse . The 18 Chap. of Ezek : is wholy spent in this subiect : especially observe the 20. 21. 22. 23. 30. 31. verses of that Chap : so also Ezek. 24. 13. Deut. 29. 20 Exod. 34.7 . 2. Here may we consider , and judge our great unprofitablenesse . Surely the very elect , and faithfull , and he that is among them the best proficient , will soonest , and with most griefe acknowledg , that when hee hath done all , hee is an unprofitable servant . Luk. 17. 10. For when he considers the lively , and quickning power of that immortall seede , the labour of Gods husbandmen , nay of that great Husbandman him selfe , the dewes , and seasonable waterings of his holy Spirit , the long time he hath beene under this tillage , and compares with these the little fruit , which he hath brought forth , he will soone discover , and with great sorrow lament his barren heart , and acknowledge the cursed soile of his unfruitfull soule : yet may wee comfort our selves in that promise of Christ , that where ther is any true fruit , that branch shall not be cut off , but purged that it may bring forth more fruit . But how wofull is their condition , who when they have long enioyed those holy ordinances of God , continue still unmoved from their first estate , and will be no other , then they were at first : How did the word finde them ? ignorant of their dutie to God , and men , themselues , and others . And how are they now ? more ignorant , and carelesse then ever , wilfully blinde , and walking , even desperately reiecting the light , which is offered unto them . Oh! that we would consider our owne wayes in our hearts . Doe wee now give up our selves to the service of Christ , in setting out some time for private prayer , and meditating in the word of God , more conscionably obserue the Sabboth , and the times , and places of publik prayer , and hearing the word ? Doe wee now learne to detest intemperancie , and weyn our selues from excesse ? Haue the poore learned of the Apostle , let him that stole steale no more ? Are the rich instructed that they trust not in uncertaine riches , but in the living God ? In a word , haue wee learned to speake every one the truth to his neighbour ? to thinke and speake the best ? to blesse , to doe good , and that for evill ? Alas where doe these fruits appeare ? Now br●thren , doe not wee know , and professe the necessitie of these duties ? Hath not the word plainely discover'd them to us ? and even broke open our shut eyes , that wee could not but discerne them ? and yet what are wee the better in our practise then before ? Remember the parable of the fig-tree . Luk. 13. 6. &c. Well may it bee , that the Lord will a little longer continue this meanes of salvation unto us ; the word of his grace ; but if wee continue in our barrennesse , hee will certainly cut off such unprofitable branches , and not suffer his Church to bee encumbred with us . But how deadly , and desperate is their estate , who grow worse and worse ? who turne the grace of God to wantonnesse , and pervert the Gospell to their confusion , more sharpning themselues to every evill way ? The more meanes is used , the more they fall off Esa. 1. 4. 5. and Ier. 9. 3. see the threatning which followes . Certainely this is the condition of very many : They grow every day more shamelesse , and open in the●r sinnes . Drunknesse , and that which followes it , whoredome , nay blaspheming God , despising men after Gods image , lies , slanders , fraud , oppression , and all manner of wickednesse increaseth , and what can insue but destruction of soule , and body ? bee not deceived thy selfe wilt not indure a ground , which after much cost , & labour brings forth nothing but beggerie . Read therefore , and remember , and lay to heart what that great Husbandman hath determined concerning such grounds Heb. 6. 8. 3. Those foolish men are here condemned , who haue in some measure ●eene , and tasted the sweetnesse of the word , and yet doe not constantly converse with it . They can sometimes take a walke by this rivers side , but though they perceiue it a situation of great pleasure , and more profit , they cannot bee perswaded to leaue their old habitation to plant , and seat themselves by it . Many are like great men , who haue summer , and winter houses , and retire to them in their seasons . While the storme lasteth , and the clowdy day filles their habitation with griefe , and feare , then they can retire to this rock , and hide themselves under the covert of the word . But if once they see the world smile againe upon them , and the darke cloud blowne over , they returne to the world , where they haue seated all their affections . Verily as some men ( who seeme ridiculous to the wise ) though they haue found neither health , wealth , nor pleasure in their dwelling , yet are wedded , and even glued to it , as being the place of their birth , and the house of their Ancestours : so wee may see men besotted in the world , and still cleaving to it , not because they finde any reall delight , profit , or content in it ; nay they see every day more vanitie in their labour , more trouble and vexation grow on them , but they are borne and bred in it , and the custome of their Fore-fathers carrieth them downe in the streame of worldlinesse . Looke into the historie of the old Testament , and wee shall finde , that while Gods people claue unto this word , and departed not from it so long they prospered , and enjoyed all the blessings of a Nation ; but when they despised this word , and rejected it , many afflictions and troubles consumed them ; and when they finally persisted in the contempt of it , they utterly perished and were confounded . God had planted their soules by these rivers of ●ife , and their bodies in a Land flowing with milke and hony , the glory of all lands . Ezek. 20. 6 but when they l●ft the first , he cast them out of the second ; and sure is it , that we can liue no longer in Parad●se , then we cleaue unto the Lord in his word : the word of God may justly plead with foolish men , as God himselfe in his word ; O ye people what haue I done to you ? Surely I brought thee out of AEgypt , &c. Mee hath God ordained as a store-house , and full fountaine , whence hee will supply all thy wants : would'st thou enjoy t●mporall necessaries ? Seeke first Gods kingdome , and all these things shall bee cast in to thee . Wantest thou spirituall wisedome ? I make wise to salvation . Art thou in sorrow ? I am a word of refreshing to the w●ary Art thou heavie ? I com●ort thee . Art thou dull ? I quicken thee . Art thou dead in sinne ? I am thy life ; I am an immortall seed 1 Pet. 1. 23. Art thou in state of damnation , and knowest no way out of it ? I am the power of God to salvation . If thou wilt plant thine ●are by 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 un●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 conti●uall reforming , and transforming more and more to this image , by beholding him in that mirrour of his word . So the se●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 see●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 ●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 , n●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 holin●sse ; for whereas all these graces consist in subjection and conformitie to the law of God , our flesh cannot bee subject to this Law , Rom. 8.7 . It is with our barren nature as with some hungry soiles , they must be mended , nay new moulded before they can be fruitfull ; that salt of the Sanctuarie must be cast into us , ( as into the waters of Iericho ) before we can be healed . Looke as that water received into the suspected wife , if shee were defiled , entered into her bowels and rotted her , if innocent , hurt her not , but made her fruitfull . Numb . 5. 27. 28. so this water which we drinke in the house of God , when wee receiue it into a polluted soule , workes to our destruction : but when we ( cleered by our high Priest and by him justified ) receiue it with a pure affection , it fills us with the blessed fruit of all holinesse . Fourthly , Wheresoever is this spirituall life of holines it washes and clenses , it will not suffer any sinfull wickednesse to dwell peaceably in the heart , much lesse beare rule or haue dominion there . The Spirit lusteth against the flesh . The strong man is cast out by the stronger , and his goods spoiled . They therefore who liue in rebellion , under the dominion of sinne , where wickednesse keepes quiet possession ( as it is in all ungodly persons ) cannot possibly haue any fruit of the Spirit . For as where health and life by receit of some good Physicke begin to grow more strong , there nature wrastling with the disease workes to cast out the sicke humour ; so when the death and resurrection of Christ are effectually ministred unto us , this life of God being planted in us , struggles against this death of sinne , and will not cease till it haue expelled this hellish infection . Lastly , wickednesse is that qualitie which is altogether contrary and irreconcileably adverse to these fruits of the Spirit , and therefore wheresoever predominant , keepeth out and driues away that by which it selfe is ●tterly destroyed . Now in every wicked man sinne hath the upper hand , whence they haue their denomination ; the kingdome of God cannot bee setled in the heart so long as sinne and Satan haue the scepter . But , as when Ierobam had usurped the Kingdome over the t●n Tribes , he would not suffer the sonnes of David , or any of their favourers to stay in his jurisdiction , and was jealous of every occasion which might giue them any hope or advantage to returne to the Scepter , and for this cause cast out the Levites and worship of God , least the people by such meanes might haue beene drawne from his obedience : so where wickedn●sse hath dominion it keeps out the Kingdome of Christ , resists the word of the Kingdome , and is jealous of every occasion which might bring in the government and dominion of the Lord Iesus . 2. It is altogether impossible , that wicked persons , such as despise God in his word , and embrace the wayes and counsels of the ungodly , should enter into the glory of God. This the King of glory often avo●cheth . Not they that say Lord , but they that doe the will of the Father , shall enter into the kingdome of heaven . Vnlesse a man bee borne againe of water and of the Spirit hee cannot enter into Gods kingdome . There shall enter into it no uncleane thing , &c. see also 1 Cor. 6. 9. 10● Ephe. 5.5 . 6. And our reason will manifestly confirme it , especially helped by Gods Spirit . For ; First , God is of pure eyes and cannot behold wickednesse , but is a consuming fire to such . Looke as in God is unspeakable mercy and grace , which hath opened a way by faith and repentance to this his kingdome through Iesus Christ , so likewise is in him a most pure nature , infinitely averse , nay adverse to all sinfull uncleannesse , a righteousnesse which cannot justifie the wicked , and revenging justice persec●ting the disobedient sinner , and eternally punishing unrepentant wickednesse . Thus hee makes himselfe knowne to us Exod. 34.6.7 . Nahum . 1.3.2 Thes. 1.7 . 8. 9. Secondly ; The wicked follow such guides , and goe on in such wayes as are altogether opposite to this kingdome of God : they follow the world , the flesh , and the Devill , carnall , worldly , and devillish men in the wayes of rebellion , which lead to destruction : thus they are here , and every where described , and when they are called to the narrow gate , and the old and good way , they desperately refuse to walke in it . Now every one shall eate the fruit of his owne wayes . see Rom. 3. 16. His owne iniquitie shall take the wicked , and he shall be holden in the cords of his owne sinne . 3. The glory of Gods kingdome , which wee shall enjoy with him consists principally of righteousnesse , holinesse , and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especiall part of our blessed estate . But these are infinitely and unreconcileably contrary to wickednesse , and cannot possibly stand together . Fourthly , Whosoever enters into the Kingdome of God must passe through Christ , who is the doore , and the way : neither is it possible to come to salvation by any other name , or meanes . But the wicked haue nothing in Christ , no part or portion ; he prayes nor for the world , but for the faithfull , that they may bee where hee is , and the glory which God hath given him , hee giveth them : nay they haue no faith , by which onely they are entred into Christ , seing faith purifieth the heart . Lastly , Holinesse is necessarily required to that glorious vision of God , whereby consists our perfect happines not onely as a condition , but as that nature which enableth us to see him . The superiour and transcendent nature cannot bee perceived by the inferiour ; a beast may see the shape , but not the reasonable nature of a man , whereby hee farre surmounteth such creatures : a bodily eye neither doth nor can perceiue spirituall substances , not so much as the soule which dwels with it , and in it , and by which it seeth whatsoever it seeth . Now holinesse is that nature of God in man 2 Pet. 1.4 . which giues him power to behold God in his divine nature : and it is confessed that wicked persons are altogether void of holinesse , and that without holinesse no man shall see God. 3. Learne here not onely that wicked persons abiding in the visible Church , and making an hypocriticall profession , shall by some notable fall discover themselues , and be uncased that all the world may know what they are , but the cause also , why thus they fall off and goe away ; they are not planted by the rivers , those running and living waters which continue with them : They forsake the fountaine of flowing waters , to digge themselues pits which will hold no water . Whosoever hath ( saith our Saviour ) to him shall bee giuen ; nay , hee shall haue abundance , and whosoever hath not , from him shall be taken even that which he seemeth to haue : and therefore addes that caveat , Take heed how you heare . Thus D●mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of raine , which when hot weather comes , is instantly exhausted and dried up : so these men take in some of the word , but not the fountaine it selfe , the whole word . Necessarily must offences come ● yea to this end , that those whom God approues might bee knowne , and others also might be layd open : certaine it is that no hypocrite doth constantly delight in the whol word , or meditate in it , nor intirely giue up himselfe to it . For either because it is new and fresh , they rejoyce in it for a season : Mat. 13 , 20. 21. Iohn 3. 35. or because their hearts are parched and tormented with the t●rrours of the Law , they will then desire this water of life ( as when men are in a fit of an Ague ) but after the fit is off , nothing regard it . Thus was it with Pharaoh , so with Zedikiah Ier. 37. 17. And that little which they 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 secur●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 disl●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 b●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 fol●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 conc●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 cōtinue 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 liu● not in sinne , they serue not sinne in the lusts of it , sinne hath not dominion over them ; they follow it not with greedinesse , the least sin of infirmitie , even deadnes & dulnesse of spirit in Gods service is a burden intollerable , and a body of death to them , much loathed and lamented : they neither make a practice of any known sinne , nor defend any committed : they excuse not themselues by others faults , but accuse , judge , and condemn themselues every houre in the sight of God and men also when there is just occasion . Vnderstand then thou vaine man , that the God of glory openeth his kingdome to those , that seeke glory by continuance in well-doing , howsoever they are weake and imperfect : but to those that disobey the truth , and obey unrighteousnesse , shall be indignation and wrath . And know there is as much difference betweene thee and many Christians , in whom there is y●t much remainder of sinne , as betweene a day in which are many clouds , and night where there is never a starre : betweene life in an Infant , yet weake , and death in a rotten carkasse . Againe ; canst thou not be a Saint ? but know that God giveth this glory to none but Saints . It is the inheritance of the Saints , Colos. 1. 12. None shall see God without sanctitie . Heb. 12. 14. All the members of Christs Church are sanctified , and Saints , 1 Cor. 1. 2. Thou art not chosen to salvation but through the sanctification of the Spirit . 2. Thes. 2. 13. and elected to the portion of sanctitie , befor● the inheritance of glorie . Ephe. 1. 4. Oh , but the mercie of God is infinite ; True : But alas ! what claime hast thou to his mercy , who goest on still in wickednesse , and wilt not bee reclaimed ? Those that feare the Lord , mercie embraceth them on every side : but those that provoke God with their vanities , forsake their mercie . Io●a . 2. 8. Proposition 4. The Psalmist affirmes , that the wicked shall not prosper in their actions . The words haue before beene sufficiently unfolded . The proofe is also plaine , and very often repeated . Obserue but that one Psal. 37. and especially in it the 9. 10. 14. 15. 17. 20. 35. 36. 38. verses . The grounds likewise haue before beene delivered ; Read the 73. Psalme , wherein the Prophet layes downe the meanes whereby hee came to know the miserie of wicked men , whose estate before hee had so much admired . 1. Howsoever to a carnall eye and sense , the estate of some wicked men seemes glorious , yet as well reason , as much more the word of God , will openly discover their miserie and woefull condition . Thus the Wise-man speaking by a farre greater ( even the infinite ) wisedome of God testifies . Though God prolongs a sinners dayes , yet it shall not be well with the wicked , he shall be like a shadow because he feareth not before God. The whole chapter almost of Levit. 26. from the 14. to the 40. verse , and Deut. 28. from the 16. to the end , stand up as witnesses at large to this truth . Compare with those threatnings the issue following : Lay downe that commination first , which wee find pronounced against this people when they had asked a King 1 Sam. 12. 25. Read the story of Gods people and obserue their prosperitie , when enjoying religious Princ●s they kept the Ordinances of God , and squared their practice to his lawes : and the great calamities which fell upon them , when they by the mis-leading of wicked Kings , fell off from the worship commanded by God , to follow their owne devises . What infinite mischiefes and vexations oppressed them in the times of Rehoboam , Iehoram , Ahaz , Manasseh , and such other ? When the tenne Tribes fell away from the true worship of God , and polluted themselues with the Idols of Ieroboam ; marke how the Lord followed them with continuall scourges , grievous troubles and afflictions , untill they were utterly consumed . Doe but compare 1 Chron. 21.5 . with 1 King. 20. 15. And how easily shall wee there see , how the body of this people strucken by God with an hectike fever , or consumption , languished and decreased , and at length became a very small and poore people . And no marvaile if they soone decayed , for in one battell against Iudah they lost fiue hundred thousand chosen men . Compare with this , that spoken in particular of a wicked King , Ier. 22. 30. and 2 Chron. 24. 20. Reason also will evidently confirme this truth . For 1. Prosperitie consisteth not ( as wee haue seene ) in any particular successe of some one , or m●re ends ; but of that generall end of all our particular actions : and maine scope of all our endeavours : which if it bee frustrate , makes us the more unhappy . For the more wee haue prospered in some intentions , and so now accounted our selues certaine , and almost in possession of our wishes , the more griefe will ensue , when wee see our selues ( contrary to our hopes and expectation ) carried backe againe , and now farther off then at first . Now we know that blessednesse is the supreame end of all our labours ; w ch no wicked man can possibly obtain , as being neither to be obtained in this life , where the best estate of man is full of vanitie ( Psal. 39. 5. ) and much vexation : and lesse in the other life , where they haue no hope . 2. Prosperitie and successe cannot but in reason proceed from one of these originals , either God , Fortune , or our owne wit and counsell : Now for the counsels of men the Lord evidently and frequently witnesseth , that the foote of wicked Counsellours is taken in their owne net , and are snared in the workes of their owne hands : when they haue conceived mischiefe , and traveld with iniquitie , they bring forth a lie : for hee thinkes to intrap others , but he falleth into the ditch and pit which himselfe hath made , and his mischiefe returnes upon his owne head . As for that Idol and vaine name of Fortune , reason will hisse it out of the stage of the world , and all action . God then onely giues successe and prosperitie , who hating the wicked , will not , nor indeed can suffer them to prosper ; howsoever he may in his infinite wisedome giue them leaue to enjoy some successe in their affaires , to their destruction and his glorie . 3. Lastly , reason can see the unhappinesse of those , who having restlesse designes and projects all their day●s , at the end of their liues cannot but see all their labour vaine and frustrate . The treasures of wickednesse profit nothing . It will not bee unfit to insert here that discourse of Cineas an heathen Oratour . For when Pyrrhus King of Epirus was sollicited by some people of Italie , to bee the head of their league against the Romanes , while hee sate musing on these affaires , Cineas his gr●at Favourite came in upon him , and desiring to bee acquainted with his thoughts , to which he was never made a stranger : Pyrrhus giues him notice of this embassage , and yet his purpose was to joyne with this people against the Romanes , and doubted not but to preuaile . The Oratour demaunds if he should haue the better , what would hee doe then ; He answered , that then Sicilie , and Sardinia would bee soone at his commaund . The other consented , but still ask●d , what then should be done ; Hereplies , that th●n Africke could not hold out , but might easily be conquered . But Cineas still pursues him with the old question , what he would doe then ; He againe answered , that when all these Countries were subdued , Graecia would soone bee brought under his yoke . But being againe demaunded what he purposed to doe then , he apprehending the Oratours intention and smiling replied ; Then Cineas , we will rest and be merrie . The Oratour wisely answered , that may you do now , without all this danger , & trouble to your selfe and others . Certainely this Heathen by the light of reason easily saw , and excellently taught the miserable folly of wicked men , who projecting beyond the Moone , and vexing themselues and thousands others by their wicked ent●rprises , at length with long fishing catch a frogge , and attaine no more , then what they might haue long before enjoyed , with lesse labour and trouble to themselues and others . The wicked are like the raging sea , that cannot rest , and yet when his breath departeth , and he returneth to his earth , ( if not before ) all his thoughts perish . 2. All the policies , wisest counsels , and subtill devises of men , if they are not squared out according to the rule of Gods wisedome in the word , are very foolishnes , and nothing else but idle dreames of a sottish braine ; your turning of devises shall it not bee esteemed as the potters clay . The wisedome of this world is foolishnesse with God. A man cannot be established by wickednes . That devise of Ieroboam , refusing the advise of God by Abyah , not suffering the people to carry their sacrifices to Ierusalem , & there to worship , thrusting the Priests and Levites out of their possession , as favourers of the kingdom of David , & with them Gods worship ; was in the sight of man sound policie , but being opposite to the word , was , and so proved the notablest folly in the world , & wrought the contrary end , not the establishing his house and kingdome as he intended , but the utter subversion of it . The subtile plot of Iezabel for compassing Naboths vineyard ( who by painting her face , had learned to colour her foul murther with shewes of pietie ) cloaking perjurie and bloud under the vaile of religion , fasting , and Gods honour , carried a good shew in the eye of man , and prospered in the immediate end , but not in that which she pu●posed : ir was the ruine of herselfe and the whole familie . Achitophels counsell was very craftie , but it snared his owne necke in an halter . Nay even some of Gods children when they haue forgot themselues , and leaving this rule of pietie , searched out wicked policies , haue beene brought to much trouble by it ; as Abraham endangered his wiues chastitie by his equivocation . David heaped up many mischiefs on himselfe and his familie by covering his adulterie with murther ; and Iehosaphats politicke marriage for combining those two sister Kingdomes , proved the greatest affliction that ever that Kingdome tasted . Neither is it possible it should be otherwise : for First , in all motions the third followes the second , and the second the first : And in the heavenly revolutions , though the sphears of the starres in their proper motion bend from west to east , yet because the first mover is swiftly carried from east to west , these also being drawn along by it in their daily motion , proceed from east to west , though in their yeerely motion they are moved contrary : so howsoever the hearts of men , being prone to all wickednesse , in their own intentions are inclinable to all mischiefe , yet because the most just God sits at the sterne , and directs all the enterprises of all creatures , and carries all their actions to his owne ends , hence is it , that they cannot accomplish their owne purposes , nor bring their devises to effect . Secondly ; Certaine is it that the Iudge of all the world cannot doe any thing unjustly , nor suffer evill ; Now there is no understanding or counsell against the Lord , therfore though many devises are in the heart of man , yet Gods counsell shall stand . And it is ce●taine that God resisteth the ●roud , 1 Pet. 5. 5. musters all his forces , and stands in battle-array against them , as it is in the originall : see also Esay 8. 9. 10. and Psal. 9. 15. 16● especially Psal. 33. 10. 11. when all the world , Princes , and people banded themselues , and assembled against the Lord and against his Christ , the Lord derided all their counsell , broke all their opposition , and in spite of their resistance set up his King upon Sion : not by an armie , or by strength , but by his Spirit , choosing the foolish , and weake things , even a few fishers , armed with no other weapons , but the net of his word ( contemned as folly among men ) to confound the wise and strong , and to bring every thought in subjection to Christ. Thirdly : As is the s●ed , such must bee the fruit ; if then the counsell bee evill , the effect and successe of it cannot bee good to any , and commonly is worst to him that conceiues it . Hee that sowes to the flesh , shall of the flesh reape corruption . They that sow the wind , shall reape the whirl wind : so that even the experience of all men hath brought it to a proverbe , Evill counsell heapes most evill on the Counsellour . Witnesse that infamous conspiracie of Papists , the most bloody , craftie , malicious , and every way devillish counsell that ever the world heard , which though so long carried with admirable secresie amongst so many , yet was the ruine of the Complotters , and the everlasting shame of that Satanicall Synagogue : who haue in an high measure justified it , in canonizing an hand so died in bloud , and so deepe in this savage enterprise , and haue fitted a strawie Saint to a religion of stubble ; yet thus farre may hee well bee called a Martyr , that he is , and ever shall bee a witnesse to this truth , namely , that the whore of Rome is bloodie , impudent , and ashamed of nothing ; and how well Antichrist agrees with Satan , who was a murtherer from the beginning . 3. Learn here what is prosperitie which men so eagerly pursue and hunt after : 1. Therefore it doth not consist in temporal things ; were all the blessings of this life heaped upon one person , & grace denied him , though he shall go on in this estate till hee went out into another world , hee cannot be truely accounted a prosperous man ; for wicked men prosper in these things , yet no wicked man hath here prosperitie , as here is affirmed , and hath beene many wayes proved . For as man consisteth as well of soule as body , so his prosperitie is as well of the soule , as body . 3. Iob. 2. Nay because the soule is the most principall part ; hence prosperitie of body , without that of the soule cannot make a man prosperous . A man of excellent stature , proportion , and beautie , but a foole is no excellent man. And as in the body if some limbes are well formed , others deformed , he is not said to bee of a comely body ; so this lesser prosperitie without the other is nothing . Prosp●ritie therefore esp●cially consists in the welfare of the spirit , when it is in Christ who is the life and salvation of the soule , then it prospers when ●t groweth in grace , when it encreaseth in spirituall riches , then that pe●son prospers : but indeed a man who hath Christ , wants nothing , for he is all in all ; but hee that is not in Christ , is in want of al things ; everything being but a snare to him , see Psal. 69. 22. Ioseph indeed was a prosperous or luckie man , because first his soule was knit to God , a●d so God blessed him in other things . Surely he that enjoyeth Christ , all other things make up his prosperitie , even povertie and any evill of this life . 1. Here is rebuked that folly of men , who desiring to prosper , yet wilfully take the way which leads to destruction , and turne out of that path , in which God hath promised to giue them what they seeke : see Esay 30.15.16 . The in●inite examples in the word , and experience by which we cannot but see how miserable the estate of wicked men is , nothing moues them , never opens their eyes to the light of the word , or their owne reason ; onely led like beasts by their blind sense , as they esteeme him happy who hath the world at will ; so they account him miserable , who is at any time streitned in temporall blessings . This is with them the onely blessednesse , that they may doe and haue what they list , this the onely miserie , that they want their will , and cannot haue to satisfie their lusts . Thus they doe not onely condemne the generation of the just , and the children of God , but the onely begotten sonne as miserable , and ●xalt the wicked and such as contemne God : yea most foolishly beguile and betray their owne soules into th● hand of the world , to which they haue wholy given up themselues . Certainely this is the disposition of carnall men , falsely called Christians , that never thinking of the providence of God , supplying every creature , they are carried downe in the violent streame of worldly lusts , and plunging their soules in the cares of it , make it all their study , spend all their time , and consume their life to provide and lay up for themselues and others that belong unto them . As for the other life , they dream it comes of it selfe without seeking , and that it will meete or overtake them at the end ; And building upon an imagina●ie mercie of God , such as they conceit , not such as God hath expressed in his word , thinke they cannot misse of immortalitie and glory , specially if they doe not liue in open , grosse , and palpable sinnes . 2. That pride of men preferring their owne wits before Gods wisedome must be reproved ; Looke to all kinds of people , wee shall soone perceiue this Atheisme in contempt of Gods counsell and wis●dome , to be spread over all sorts , as Statesmen who frame their policies according to the rule of that wretched Machiavell , and count it a silly thing to take their direction from God in his word , or from the practice , rules , or axioms of state , delivered there in the examples of David , Salomon , &c. to whose counsels if we should compare the policies of this age , they will easily appeare , especially in the successe , to bee but apish toyes , and even ridiculous shadowes of policie . Who could thinke it possible , that men professing Christianitie , should refuse to take advice from Christ in his wo●d , and should follow the practice and rules of Master Nic. Machiavell ? If wee looke to Schollers , even those who haue given up their names to Christ in the Ministerie , how many shall we see drowned in humane learning ? But howsoever no man will d●ny that helpes of the tongues , art , and such studies may be , and are in their measure very profitable and needfull ; yet that these should take up not onely the greatest time in the studie , but all the pulpit , is so absurd in reason , but especially such a paradoxe in divinitie ; and aboue all , such a dishonour to the Spirit , that certainely it discovers much Atheisme , and contempt of Gods wisedome . For even among us ( to reserue their place for the Papists ) the infinite and ambitious allegations of Fathers , Schoole-men , Rabbies , Poets , and all manner of humane testimonies , and especially with all this , the rare and thinne citation of the word , shewes at the best much foolish ostentation , and little desire of setting up the crosse of Christ in the hearts of the hearers : certainely hee is blind and hath little experience , who hath not observed that studies of Divines entred upon Schoole-men especially , and other humane ( though Ecclesiasticall ) Authors , but without any constant meditation in the word , and a ground taken from thence , hath beene the Mother and Nurse of so much errour , Poperie , Arminianisme , and such sects . Thus is it with the meaner sciences . Every Tradesman hath his mysteries , so contrary to the mysterie of godlinesse , that every one may see there is a generall departure from God and his wisedome ; and everie idle braine preferres his owne wit as a better helpe to prosper , then the rule of God. This folly is the more sottish , because none of them dare deny , but that God is more wise then man , that his providence is over all to reward every man according to his workes . 3. Oh! that men would therefore be perswaded to decline those by-paths , in which seeking prosperitie , they are sure to misse it , and indeed so seeking , eschew and flie that which they seeke ; and to search for it in those wayes where it will infallibly meete them . Art thou a Statist , and standest before Kings ? advise with that great King , prefer not Machiavel before Salomon , nor the infamous practises of profane and miserable Borgi● , befor● the prosperous and succeeding counsels of blessed David . Ar● thou a Scholler , and aymest at the Ministerie ? enter thy studies in the word , and learne to bee acquainted with the Scriptures from a child , so shalt thou prosper in divine knowledge ; and follow rather Paul , the scholer of Christ , then the schoole of Antichrist . Bee not such a foole as to lay the grounds of divine knowledge in humane Authours . Art thou a Tradesman ? whatsoever thou art , know that fleshly wisedome is enmitie to God , that frauds , lies , and worldly practises shall not prosper : assure thy selfe , that gathering treasures by a deceitfull tongue , or any other evill meanes , is vanitie tossed to and fro by them that seeke death . Arme thy selfe against worldly and fleshly wisedome , by a serious and frequent meditation ; 1. of Gods promise : Seeke first the kingdome of God and his righteousnesse , and all these things shall bee added unto you . Godlinesse is profitable unto all things , having the promise of the life that now is , and that is to come . 2. Remember the infinite wisedome and providence of God , who cannot but compasse his ends . 3. The actiue power of the Almightie , who doth 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 a●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 th●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 th●m & i● sicke of them , till it hath spned them out Levit. 18. 25● 27. 28. It is also apparent in reason ; For 1. Who ca● thinke it possible , that he should be good to any other , who is altogether evil in himself , & for himself ? or shoul● 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 cōfesse , 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 ●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 ●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 chaff● lies safely with the good graine , while it is not mov●d and stirred , but wh●n it is fanned , or the winde let in , it presently is scattered and pe●isheth : so the wicked in the day of peace , till the Lord arise●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. 92●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 himself● 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 fli● out of the floore , and embracest the world ? Looke to thy selfe , and bee not deceived with th●se ordinarie notes common to good and bad . 1. Those are here cen●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 frequent idolatrous houses , of Papists , till at length by Gods just judgement they are snared . Will men yeeld to the voice of God , Keepe not companie with drunkards ? Doe they presently obey the heavenly warning ? doe they not despise these admonitions not of man but of God ; aske them , what profit haue you by such companie ? what credit ? doe you not sometimes fall into many inconveniences temporall and spirituall by this societie ? Can you bee in the fellowship of the Saints , and of God through Christ , when thus your heart cleaveth to wicked sinfull persons ? Haue you any right to that holy Hill , when you make much of a man vile , unprofitable , and noysome , and the righteous is contemned in thine eyes ? Psal. 15. 4. nothing awakes them . 3. That stiffe unbeliefe of heart resisting this evident truth , and resolving to giue no credit to it : when wee heare the Wisedome of God witnesse to us , the righteous man is more excellent then his neighbour : doe we seale to this testimonie , that it is true ? when we heare the Lord speake so contemptuously of wicked persons , that they are dogges , swine , drosse , filth , corruption ; doe our hearts answer , truth Lord , and humbling our soules with that Cananite , confesse our selues no better in nature , so abhorre our owne filthinesse , and uncessantly blesse that glorious Saviour , who hath washed , clensed , and changed us to his glorious image ? Oh! how few stand thus affected ? witnesse our common behaviour : for are we downe the winde , streightned in a low , base , and despicable condition , and are there any meanes offered to rise , and prefer ourselues ? who doth not instantly apprehend and pursue them , be they difficult , be they dangerous , be they almost desperate , venturing our liues by sea , by land to attain to a better estate , though in hope onely ? wee will often put our liues in venture , when our hopes are but in peradventure . Are we now got up unto some comfortable or honourable place ? doe we know that by want of such or such observances we shall quickly fall againe ; but stand and increase by performance of some no hard service : who neglects it ? What Farmer obserues not a good Land-lord ? what Courtier doubles not his diligence to a bountifull Prince ; that he may still enjoy his favour ? But now turne your eie upon the behaviour of Christians ; the Lord tells us , thou art as base in thy nature as the earth thou treadest on , as the dung thou scornest to tread on : it is sinne makes thee thus base and abject . Desirest thou the true honour and dignitie of my kingdome ? know they certainely attaine , that constantly seeke it : If by continuance in well-doing thou seekest glory , honour , and immortalitie , thou shalt reape eternall life . To every one that doth good , shall bee honour and glory : but to the contentious , and disobedient to the truth , and obeying unrighteousnesse , shall bee indignation and wrath : Tribulation and anguish upon every soule that doth evill . Now when so gracious meanes are offered , who takes hold of them ? who giues up his soule to obedience of this truth ? who withdrawes his heart from the subjection of sinne ? by this wee manifest our grosse unbeliefe and contempt of God , and his word . 4. The cursed securitie of our sluggish nature never trembling at the judgements of God denounced in his word , till they over-take and attach vs. Is God gracious ? wee abuse his grace to wantones . Is he patient ? wee abuse his patience to hardnesse , and encouragement to sinne . Is he silent expecting our returne ? wee abuse his silence to blasphemie , and thinke him like our selues : nothing moues us till we are arrested by the judgements of God. Oh how farre are we from that melting heart of good Iosiah ? we can heare thunders of the law with lesse feare then boyes their owne squibs and crackers ; we can see the roddes of God on every hand of us , and ●●ver feare the same punishment , although we are even in the same , or some worse sinne . Oh then let us be stirred up to abhorre this sinfull vanitie , which turnes us into chaffe , and exposes us to certaine perdition . Say , oh say to thy soule : Dost thou carefully provide against disgrace and contempt of this world , dost thou cast about and find out an hundred devises to under-prop my credit and dignitie on earth ? and what ? wilt thou suffer me to fall into eternall shame , and confusion ? It is sinne , it is onely sinne which can debase mee ; povertie , reproaches , despising of men cannot vilifie me , but in the sight of fooles ; but rather enobles me in the sight of God , Angels , good ( nay even heathen ) men . Bend then all thy forces against sinne , and never let that finde any grace or favour in thine eyes , which heapes upon thee all disgrace and scorne in the eyes of God. Destroy it which else certainely will bring thee to destruction . Vse therefore carefully the meanes ; Let that sword of the Spirit bee ever drawne in thy hand to cut off this corruption , which else will certainely cut thee off from GOD himselfe , and all his blessings for evermore . Psalme I. Verse V. Therefore the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous . HEEre the Prophet further aggravates the cursed estate of wicked persons , by a double consequent certainely attending them . 1. They shall not stand in the judgement . 2. They shall not stand in the congregation of the righteous . Whence arises this conclusion . The ungodly shall not stand in the judgement . Little explication shall need : who were the ungodly was before opened : The word strictly taken is confined to the breach of the first table ; and in this place , though I would not absolutely restraine it to that sense , yet it is very probable , that it doth here especially point out such as neglect God in his worship , and the word sinners , the unrighteous ; they are joyned often : certaine is it , where ungodlinesse is rooted , there unrighteousnes flourisheth , and where unrighteousnesse is fruitfull , ungodlinesse is there deepely grounded . 2. Iudgement is double , either in this life or the other : the temporall judgements see described , 1 Pet. 4. 17. Psal. 82. 8. and 96. 13. For hee commeth , for hee commeth to judge the earth : and is either exercised in the inward court of the conscience , or in the outward by afflictions . Secondly , the judgement of that other life , is called the generall judgement , and the judgement of the great day , ( Iude 6. ) the judgement after death , Heb. 9.27 . 3. To stand in judgement , is a phrase of speech signifying to overcome , or to bee cleere when wee are judged : compare Rom. 3. 4. with Psal. 5. 5. So the Latines say , that a man falls in judgement , when he looseth the day . So then they shall not stand in judgement , is all one as if it were said , they shall be cast in judgement , yea cast downe for ever and shall rise no more . The sense then is : Such as are without the feare of God , and care to please him , as Atheists , hypocrites , both when God rises here to judgement , either sitting in their conscience , or dealing with them in outward things by sicknesse or the like ; and especially when hee calls them to that great and generall Assises , shall utterly fall and bee swallowed up in condemnation , and finally be cut off , and receiue their portion with the Devill and his Angels . Proofe . Psal. 7. 11. 12. to the 17. verse , and 9.16.17 . Pro. 19.29 . Nothing is more common in the Scripture , then the denunciation and execution of temporall and eternall judgements upon ungodly and wicked persons . The grounds may bee manifest to children : for this falling in judgement , or condemnation arises necessarily from these two causes ; 1. the guilt of the person judged appearing upon sufficient evidence : 2. the uprightnesse of the Iudge pronouncing sentence according to the fact . Now ungodly persons are not onely guiltie , but the evidence palpable ; for ungodlinesse , despising God , his word , worship and service , is that rebellion and treason against the King of Kings , compared to witchcraft and Idolatry : 1 Sam. 15.23 . and the evidence undeniable ; 1. the conscience accusing , Rom. 2. 15. 16. and with it God the faithfull witnesse , greater then the conscience . 2. The Iudge inflexible to any partialitie . Rom. 3. 5. 6. and 2. 11. Pro. 17. 15. 1. Howsoever flesh and bloud dreame of immunitie , and impunitie , and presumptuously counterfeit a mercy in God swallowing up his justice , yet is it impossible , but that there should be a judgment wherein men should receiue according to their workes . And as among men there are Sessions and Assises , some dayes more generall for all , some more private and purchased sittings : so shall we finde that God hath sometimes a Iayle-deliverie , when he enters into judgement with some particular Nations , or persons , besides that great and terrible day of the Lord , when all creatures shall be called to reckoning , see Psal. 7. 11. Prov. 11. 21. 31. Ier. 25. 29. 1 Pet. 4. 17. 18. The generall deluge of waters swallowing the old world , and that more particular and fearefull vengeance of fire and brimstone drinking up the fiue Cities , and the private destruction of Ieroboam , Ahab , and their families ; and infinite other precedents , are abundant witnesses of this truth . But doe we not see wicked rebells often flourish , and liue in wealth and prosperitie , yea die also and are buried peaceably , and pompously ? Answer : To remoue this stumbling stone ; Certainly if the godly be here judged , much more the wicked ; and if David and other Saints are corrected , no doubt but the reprobates are here also afflicted : for although their especiall judgement is to come , yet now they goe not free without the whip . All things come alike to all ; when the righteous bee scarcely saved , where shall the ungodly and sinner appeare ? which is spoken of temporall judgements , as manifestly appeares by the former verses : see also Pro. 11. 31. 1. Therefore even those , who most seeme to flourish , haue often some scourge , which wholy distasts all their pleasure , nay many times some little crosse ( hardly so to bee called ) embitters all their abundance , that they liue in it without ioy , or comfort . Do but remember Ahab so vexe with Naboths deniall , that all his Kingly delights could yeeld him no content . And looke on Haman so troubled with the stiffe knee of Mordecay , that all his preferment , and favour with the King nothing availed him . Ester . 5. 13. wee see not the heart of any of these , nor know where they are pinched : wee perceiue some of them liue in great plentie ; But neither life , nor health , nor content consists in abundance : we see some of them laugh , but euen in laughter the heart is sorrowfull , and the end of that mirth is heavines . Certain is it that the nature of man takes more pride in building , planting , purchasing , then content , or ioy in any of these things , when we inioy them . And I know , that Salomon , when he had tried all earthly things found in them nothing but vainity , and vexation . The certain knowledge of death , and ignorance , what should become of his soule after death , forced the great Emperour to sigh , and lam●nt his poore estate . Animula vagula , blandula quae nunc abibis in loca ? Poore wandring soule , what place now remains for thee ? Oh thinke how deeply this thought must wound a worldly Christian , who hath so much Christianitie , that he knowes an hell , and so little faith ( nay no faith ) that he cannot expect heauen ? who desiring and enioying his portion in this world , can looke for no other in the world to come , but that of the rich Glutton ( Luk. 16. 25. ) Thou in thy life time receiuedst pleasure , therefore now art thou tormented ? verily were there no other affliction for these men , but this very thought , it were sufficient to distast a whole world of pleasure , and earthly riches , which any man can enioy in this present life , and to make him in his owne feeling most miserable , who in the eyes of carnall men appeers very happie , and glorious : and as that Philosophical Poet writeth : If any man could looke through their skin , and outward dressings , he should soone perceiue these great commanders , the greatest slaves to the most base , and cruell masters , even their owne tyrannising lusts . 2. Whatsoever they injoy as good , is not giuen them as good by God. The Lord bestowes good things upon the righteous for their good Deut. 13. 9. yet deales not so with wicked persons . But what * Saul most lewdly did , that doth God most iustly . He giues many good things to bee as snares to ungodly men . Psal. 69. 22. Nothing indeed is good , further then it is sanctified by God ; what good did the Quayls to the Israelits , when they were sent in w●ath , or Saul who was giuen in anger ? who desires any honour from the King with his displeasure ? But aboue all the rest , the last trencher for the reckoning spoileth all the feast : and the very thought of the same makes the meat bitter as death . For that generall day , when all creatures shall be assembled to the great iudgement , it hath infinite witnesses : I will cite onely some . Before the flood Enoch ( in the infant-world ) foretold it . Iude 14. 15. In the law this Prophet , as here , so Psal. 9. 16. 17. In the Gospell they are infinite . Th●s the Apostle 2. Cor. 5 , 10. and the Iudge himselfe Math. 25. 31. to the end of that chapter : as verily as Christ is alreadie come in humiliation to bee iudged , so shall he come in glory to iudge : neither will I stand further to proue a thing confessed , and with reason confirmed by the heathens . Onely let us note , that as all things shall be framed to the infinite comfort of the faithfull , so to as much terrour to the ungodly . The Iudge shall bee their Saviour , their witnes the same Iudge , and their owne peaceable conscience : the sentence , Come you blessed : the earth the place of all their sorrow burning , and heaven open to entertaine them into the everlasting habitations of glorie . On the other side all compo●ed to the affrighting of the wicked . The Iudge that Lambe whom they so despised , now the Lion of Iudah : The witnesse hee , and their owne stinging conscience : the earth where they placed all their hopes , consuming ; the prison even hell gaping , and the executioner readie to carrie them to that Tophet prepared of old , burning with fire and brimstone . 2. In all the judgements of God the wicked shall fall : that is , howsoever before his abominable wickednesse be found out , hee is full of jollitie and pride , yet when once hee is touched with the whip , his heart melts away , his hopes perish , his countenance falls , and all his pride and pompe sinkes as low as hell . That even the temporall judgments thus strongly worke upon them , see Iob .8 . 13. 14. and 11. 20. Pro. 10. 28. Consider Cain , Gen. 4. 6. 13● and Ahab , 1 King. 21. 27. Belteshazzar , Dan. 5. 6. Oh how approved a truth is that , The wicked flie when none pursueth , but the righteous is bold as a Lion. While the furnace is heating seven fold , and the Souldiers stand readie to binde those royall young men , when the Kings countenance was chang●d with furie , then did their hearts flame ( as the furnace ) with zealous courage , and with faces hardned they could tell the proud King to his face ; Our God can , and will deliver us from thee , but if not , wee will not serue thy Gods , nor worship thy golden image . For they , knowing that when they are weake in themselues , then are they strong through the power of his might , who delights to glorifie his power in infirmitie , can strengthen themselues with an invincible confidence ; The Lord is my light and my salvation , the strength of my life : of whom then shall I be afraid ? when the wicked mine enemies came about me , &c. though an host pitched about mee , I should not bee afraid . We will not feare though the earth bee moved . I know whom I haue beleeved . The Lord will deliver mee from every evill worke . But when such stormes arise on the wicked , they are done ; their heart is in their heeles : and wee shall heare them as Numb . 14. 2. Would God wee had died in AEgypt , or in this wildernes , would God we were dead . They shall run from chamber to chamber to hide themselves . For the last judgement● that then they shall fall and perish , is more manifest and confest then needs any proofe . Rev. 6. 15.16.17 . The reas●n is evident : of the former , because , as when a lame mans staffe is taken away , he cannot but fall , so wicked men forsaking the fountaine of life , and trusting in pits , when now they are dry , their hopes are utterly lost . Againe , they haue no right to any good thing , but are as theeues , who while they are in their woods and coverts , frollicke , but when apprehended , they are utterly dejected . For the other the truth is , there is nothing left for comfort , but all without and within are full of infinite horrour . 1. How fearefull then is that infidelitie and securitie of men denying this truth , and therefore never preparing for that day ? Some are so fast a-sleepe , rocked by the pleasures and delights in the flesh , and so ravished with the dreames of sensualitie , that they neither can , nor desire they could awake : some so plunged in profits , either the swe●tnesse of gaine so bewitching , or worldly cares so possessing head and heart , that they haue neither power or leasure to thinke of this , or any thing else belonging to their eternall good . True it is , that especiall warning is given concerning these things , Luke 21. 34. 35. Mark .13 . 33. and the mischiefe following fore-told us there by the Iudge , but all the senses are so busied abroad in the world , that there is none at home to answer him . Should any friend thus call to us , nay any man in the way , Take heed to your selues , whatsoever wee were doing , we would looke about us and consider the danger ; but , as if our Lords warnings were onely of course , wee take no care of them , or of our selues . How wofull will bee the end of this drowsinesse ? how fearefull our awaking ? For what will you doe now in the day of your visitation , and destruction which shall come ? To whom will you flie , or where will you leaue your glory ? Thou who hast spent all thy time in vanitie , what wilt thou doe in the day of visitation , of thy sicknesse and trouble , when thy pleasures fall like dry leaues in Autumne , and all worldly commodities and comforts stand by mute , and all amort ? Then thou wilt cry ; How haue I hated instruction , and mine heart despised correction ? and haue not obeyed the voice of them that taught mee , nor inclined mine eares to them that instructed mee ? Especially when by some smarting blow the Lord hath slayed off that skinne of thy conscience , so that now with infinite torment thy hellish sinnes like a worm gnaw & eate into thy soule : when thou seest the armies of thy rebellions , more frightfull then so many hellish fiends , mustered up before thine eyes , and all armed with fierie darts kindled by Satan , invading on everie side , and wounding thy naked soule ; and worse then all this , the fierie wrath of God , and terrours of the Almightie to fall downe upon thy head . Then , O wretched man that I am , who shall deliver mee from the wrath to come ? Then the Minister must bee sent for , then the word read and applied ; then oh ! that I could heare , oh ! that I could beleue , oh ! that I could pray : oh for a drop of faith , of repentance , of mercie ! But then who can know whether God will hide himselfe , whether the word shall profit , or his eare be stopt to thy petitions ? Then shalt thou see in his colours , and heare with unspeakable affrighting , that cursed Satan tell thee out of the booke of truth , In the great water flouds , they shall not come neere him . When you stretch out your hands I will hide mine eyes , and though you make many prayers , I will not heare . He will tell thee , remember how long the Lord hath sought thee : sometime hee commaunded in the thundrings of the Law ; sometime hee intreated in the still voice of the Gospell ; but thou despisedst both . Remember how long he patiently hath waited for thy returning , but thou hast contemned the long-suffering of God calling to repentance , and hardned thy selfe in thy rebellion . Remember how graciously hee stood knocking at thine care , to enter into thy heart , but thou hadst barred the entrance , and set it open for the world : then entred I in , and haue there kept possession to this howre . Know therefore thy Saviour is gone , thy time is past , and mercy is now out of season , and the judgements of God , and beginnings of hell haue taken hold of thee . But aboue all the rest , in that last and terrible day of the Lord , whither wilt thou turne thee when thou shalt heare ; Take that slothfull ( much more that lewd and rebellious ) servant , and cast him into 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 prep●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 not● 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 tho● 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 answer● 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 forsook●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 . Tru● 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 mi●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 ●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 , fre● 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 God● Esa. 59. 2. but when it is in dominion , divides us utterly from the government of Christ , makes his sweet , and ●asie yoke gri●vous , and loaths●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 nak●d before all the world , and their filthines bared to every eye , but here also , so farre , that the Elect of God shall cle●rely disc●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 Pri●sts of Baal : I●remiah against Hananiah , Ahab , and Zedekiah ; Christ and his Apostles against the Scribes , Pharises , and Iewish false teache●s . Thus afterwards as haeretikes began to spring in ●he church , h● 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 esp●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 alone Church and Spouse of Christ , True it is , that as the body of that Antichristian Synagogue is covered with sheepes clothing , so the head hath put on the front of the Lambe , Rev. 13.11 . but indeed the body when it is stript , easily discovers it selfe to be the beast , and the head when it speakes in the doctrine proclaimes the Dragon . You shall know these false Prophets which come in sheepes clothing by their fruits , that is by their teaching , which is the proper fruit of a Teacher . They teach perverse things saith the Apostle , ( Acts 20. 30● ) to draw Disciples not after Christ , but after themselues . How by their traditions and vaine inventions they haue made the word of God of no effect , may appeare by these few points of their religion . But first let us remember that Pietie consisteth either in inward or outward duties to God : the one being as the soule , the other as the body of religion . Of the first those are principall , knowledge , loue , feare of God , faith in him , and his word . Of the second , Prayer , hearing the word , administration of the holy mysteries , and right observation of the Sabboth . Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship , may very briefly appeare to them who will duely consider it . For knowledge , they deliver that hellish proposition , Ignorance is the mother of devotion , to which their other doctrines and practise are squared ; labouring to hold the mindes of their people in grosse darkenesse , and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures , but affirming , that he is a friend to heretikes , who maintaines an ordinary reading of Scripture : nay that it is pernicious and impious . For loue , they haue utterly broken the bond of spirituall marriage ; First by that Saint-adoration , deifying holy men , and allowing them Altars , prayers &c. Secondly , also by their digressing and wilfull departing from the word , and Ordinances of Christ , which is a manifest breach of loue : Ioh. 14. 24. For the feare of God , ( the very bond of our Covenant , Ier. 32. 40. ) first they haue made it in vaine by the traditions of men , Esay 29. 13. Secondly , in place of that filiall feare ( knitting our soules to him in reverend loue ) they plant an hellish feare of God in the hearts of their people , to be afraid to approach unto him by prayer , as being a great King , and a rigide observer of all that is amisse . For faith , they haue wholy unsinued it , not onely in teaching faith ( and prayer of faith ) to creatures , as a right object of both , but delivering no other faith , then that which is common to many reprobates and Devils . For that second kinde , their invocation of Saints , asking of them , whatsover a creature should aske of God : the neglect and contempt of the word , setting up against it , the false light of their traditions , perverting the Sacraments , despising the Sabboth ( a sinne so notorious among them and maintained ) make evident what religion they professe , and whence they had it . But especially obserue their rejecting of Christ in all his o●fices , as King as Priest and Prophet , ( allowing him indeed the names ) but det●acting in effect the power and exercise of these digniti●s from him . For first , whereas the Lord God hath given us onely Christ to be his King over us , the head & Monarch of his Church , ( Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. ) and absolutely interdicted all ●itles , and exercise of Lordly authoritie to his very Apostles ; they doe not onely ascribe full power to the Pope over the universall Church on earth , nay under the earth also ( namely that which they dreame to be in a purgatorie ) yea even of that which is in heaven , ( for * they take upon them to commaund Angels : ) but also call him openly ( and justifie those titles ) the head , the Monarch , and Spouse of the whole Church . Nay saith Bellarmine ; Hee is the supreame head , to giue outward influence of doctrine , faith , and Sacraments . Secondly ; for the Priesthood of Christ , they abase that perfect sacrifice , and whereas the Scripture so highly prefers it before the Leviticall , they as low depresse it by the same argument● namely the frequent , and indeed infinite repeatings of it ; and to supply it , they adde their owne satisfactions and merits , whereby they remoue temporall punishments , and haue invented a new sacrifice of Christ , unbloodie , and a new priesthood of Masmongers . Thirdly whereas Christ is our onely Prophet , or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine , they haue so tied the eare of the Church to the tongue of the Pope , that they do not only ascribe unto him an u●erring power in teaching , but most brasenly affirme , that if the Pope should erre in commanding vices , or forbidding vertues , the Church were bound to beleeue that vice were good and vertue naught . So is their practice : for whereas God pronounceth surfeting and dru●kennesse to be sinnes excluding from life : they affirme that eating of flesh in Lent , though in all sobrietie , is a greater sinne then it : the breach of the Popes more heinous rebellion● then the breach of Gods commandement . Thus to burne in lust is a filthy and hatefull sinne in the sight of God ; they teach that marriage in a votarie is greater : so that when God commaunds , they which cannot containe let them ●arrie : this command of God in their votaries they call and maintaine a sinne , a very great sinne : so to liue in burnings in a vota●ie ( which is a foule sinne in Gods account ) is not onely with them an holy estate , but full of merit and super●rogation . Thus their doctrines ( the f●uit of false Teachers ) discover them : so that ( those blind ones , from whom the God of this world hath concealed the ●ight of the Gospell , excepted ) every one sees through their grosse hypocrisie . Certaine is it , that all those doctrines wherein they differ from us , haue neither su●ficient ground from the scriptures ( but are devises and traditions of men ) nor haue any aime to the glory of God , but wholy tend to the advancing of the Pope , and enriching his Treasurie and Clergie . Heere that blockishnes of people , some hellishly ignorant , some obstinately wilfull is to bee rebuked , who though they liue in open , and confessed sinnes , and rebelliously maintaine themselues in that course , neyther reforming , nor purposing to reforme themselues , nay hating , and scorning the name of reformation , so desperately impure , that they laugh out the name of puritie , yet still suppose themselues members of Christ , and such as shall stand in the Congregation of the iust . There are many who imagine themselues free from those grosse , and apparent sinnes of the time , or at least from that measure which they see , or suppose to see in others , and consider themselues in the f●attering glasse of their owne partiall opinions , as being no common drunkards , swearers , whoremasters , theeues , oppressours , nay keeping their Church well , living honestly among their neighbours , and by them esteemed , and called honest men , hence thinke all safe , though in the meane time they liue in many actuall sinnes , both of commission , omission , yea such as are palpable . For aske even one of these . Indeede I perceiue you doe not fill your mouth with the grosser oaths , nor abuse the wounds , bloud , and body of your Saviour to his dishonour , as too many , but doe you not sweare at all ? Doe you not vse the Masse , our Lady , your faith , and troth in oaths ? Well now ; And hath not Christ commanded , Sweare not at all ? Is not this then a confessed breach of Gods commandement , and doe you not liue in this , and refuse to be reformed ? So againe . I see you are no common dru●kard , to abuse your selfe ( as many doe ) who are every weeke , and most dayes in the weeke distempered , and are turned into beasts with drinke . But doe you not spend too much time in the Ale-house ? doe you not ordinarily drinke more then is su●ficient ? nay tipple when you haue no need at all ? But especially if you question them in sinnes of omission . Doe you not leaue undone many necessary duties ? doe you not continually neglect reading , and private meditating in the word ? doe you not let passe private , and Houshold prayers , and the like ? Aboue the rest , negligence in performance of dutie they account as nothing : as demaund of them , what zeale haue you in prayer ? what hnnger for the word ? what diligence in service ? what thirst of righteousnesse ? what longing after God ? They cannot denie that they are very deficient , nay indeed that they haue no sense of these things . And alas ! dost thou not know , that sentence is past for sinnes of omission ? Mat. 25. Dost thou not know that the curse belongs to those , who doe the worke of God negligently , Ier. 48. 10. But what marvaile if these flatter themselues , when even the most enormous livers sing peace to their owne soules , and make no doubt to goe to heaven through the midst of all profanenesse . For aske them ; Is it not sinne to breake the Sabboth , to doe thine owne worke upon Gods day , to absent and with-draw thy selfe from the Assemblies ? Is it not sinne to sweare , to curse , to raile , to slander , to speake basely of those that desire to feare the Lord ? what wretch can deny this , who yet practiseth it continually , and fouly scornes to amend and repent , or to heare of repentance , but hates his reprover , and dete●ts any admonition , though spoken from the mouth of God ? Learne here to know thy estate and thy selfe , and shake off that securitie of men in a matter of such importance : goe upon sure grounds , and such as cannot deceiue thee , And for motiues remember ; First ; That a wise-man will bee diligent to know the estate of his flocke , and of his heards : a man that is carefull to thriue in the world , must often cast up his account : and is it not more needfull to know the estate of thy soule ? Secondly ; Thou knowest not how suddainely the day of thy account shall come , or whether then the Lord will giue thee any leasure or heart to doe it , or whether hee will then suffer thee to come nigh him . But what meanes are to bee used ? First , learne not to trust in thine owne heart , for it is deceitfull aboue all things . Remember Prov. 12. 15. and 14. 12. The way of a foole is right in his owne eyes , but hee that heareth counsell is wise . Secondly , take the word of God in thine hand , and apply thy heart to that rule : It will discover thy heart to thy eyes , for God hath purposely given it to this ●nd : It is a discerner of the thoughts , and intents of the heart . Psalme I. Verse VI. For the Lord knoweth the way of the righteous , but the way of the ungodly shall perish . IN the former verses the Prophet having discovered the good and evill way , and the issue of both ; now in the conclusion by a necessarie argument confirmes all that truth , and giues an evident reason , why the godly who seeke the Lord in his word and wayes cannot but prosper and be blessed : and the wicked that despise God , and walke after their owne lusts cannot but come to confusion : namely , because God knowes the way of the righteous , and the way of the ungodly shall perish . The first proposition is . Because God knowes the wayes of the righteous , therefore shall they prosper and bee blessed . Two words must be opened , first what is ment by the way of the righteous ; secondly what kinde of knowledge is here intended . For the former , though there is here a double figure , ●irst a metaphor , where the soule directing the continuall course of our actions , according to the rule of God is resembled to the body , walking in some tracke , or path , and a metonymie , where the way is put for a continuall walking or stepping in the way , yet is so ordinary , not onely in the Scripture commonly used by the Spirit , but in our speech to compare the life , or practise of any man in any trade temporall or spirituall to a way , and so to call it , that it shall need no further labour in explication . The other , what this knowledge is in God , hath more difficultie and needs more unfolding ; Knowledge , ●s it is very frequently used in Scripture , is not confined to the und●rstanding , but more largely extended to other faculties of the soule , even the will and affections . In which generall acception it may be described , that action of any of the reasonable faculties , namely understanding , will , or affection , whereby that facultie apprehends any thing and applies it selfe unto it . For looke as in the bodily senses they are then said to heare or see , when the object of the eare and eye entring into them is by them apprehended and applied ; For example : The ●are is said to know what is spoken , when it apprehends the words , & applies it selfe in the facultie of hearing unto the voice : the eye to know the colour , which it lets in , and exerciseth it selfe in beholding : so when the understanding , will , and affections busie their severall offices in applying their powers to any thing , they may not bee un●itly said to know it . Now therefore as when the understanding apprehends any intelligible object , and applies the facultie of discerning unto it , it is said to know it : so when the will whose o●fice is to choose or refuse , applies it selfe to the object in chusing , then the will may bee said to know . So likewise wee may say the affections know that which they loue or honour . Thus man is said to know God , 1. when the Lord having revealed himselfe and his will in his word , the understanding ( applying it s●lfe to this object , and receiving into it selfe this revelation ) perceiues it . Thus it is used Psal. 9. 10. They that know thee will trust in thee , &c. Thus it is said , The heathens know not Gods judgements , as being never revealed to them , nor they perceiving them , Psal. 147. 20. 2. When he chuseth the Lord to bee his God ; So 1 Chron. 28. 9. Know the God of thy fathers , that chose him , and set him up in thy heart to be thy God. 3 when he loueth and feareth God. Thus the sonns of Eli are said to be wicked that knew not God. 1 Sam. 2. 12 ; and some-times all these included in one , as Iohn . 17. 3. This is life eternall to know thee the onely true God , and whom thou hast sent Iesus Christ : that is , to know thee with the understanding , and Iesus Christ by conceiving those things which are revealed of God the father , and the Lord Iesus Christ , to know with the will , and affections by chosing , and loving thee , testified in all obedience , is life eternall . Thus likewise God is said to know men , or the wayes of men , not onely because he knowes , and searches the heart , and understandeth the thoughts Psal. 94. 11. but because he chuseth any people Amos .4 . 2. and because he loveth , and delighteth in any : Psal. 144. 3. Thus then is the sense of the words . Because God seeth● choseth , and loveth the wayes of a righteous man , therefore he shall prosper , and be blessed . The point is evidently here a●firmed , and will further be cleered in that which followes . So likewise the grounds are apparent , 1. In God , 2. or opposite creatures . In God his infinite power , in the enemies their subiection , and weaknes . For lay down this first as a confessed truth : God sees , choses , loves the wayes of righteous men , secondly he is of infinite power , doing whatsoeuer he will in heauen , and earth . Thirdly no creature able to resist , and hence necessarily will follow this effect , therefore shall they prosper , and be blessed . 1 The Lord vnderstandeth , and seeth all the wayes of righteous persons : whatsoever dutie they performe in obedience to any of his commandements , though in secret , and in the heart , he discerns and will reward it openly Psal. 139. 1.2 . 3. 4. Math. 6.4.6 . 1. Cor. 4. 5. Heb. 4.13 . Much , and every way profitable use haue the Saints made of this truth ; hence some haue fenced themselues from many tentations , and kept their hearts whole and sound , Ioseph ( Gen. 39. 9. ) hauing his eye on the eye of God , preserved his body from his Mystres unchast allurements . Some haue hence learned to denie themselues , and to prefer the rebuke of Christ before all earthly treasures , as Moses . Heb. 11.26 . But of especiall use is it for consolation , as well against tyrants , and bloody persecutours , as Psal. 35. 13. 14 15. 17. 22. 24. as against terrours of death . Thus Hezekiah helde up his head , and lifted up to God a confident , and effectuall prayer even after the message of death , Esa. 38.3 . How great a comfort would it be to a servant or childe , when he had offended , or failed in dutie , that his master or Father could see the unfeyned sorrow of his heart , or could discerne how strongly he desires to doe stronger service ? This comfortable advantage haue all the Saints : they serue such a Lord to whom they may truely ( as David ) say , What can David say more unto thee ? for thou Lord knowest thy servant . 2 Sam. 7.20 . or as Peter , Thou knowest that I loue thee , Ioh. 21. 17. And indeed how should it bee otherwise ? Hee that planted the eare shall he not heare , and hee that formed the eye shall hee not see , hee that teacheth ma● knowledge shall hee not know ? How is it possible that the Creator should not know the creature ? He in whose hand are the preparations of the heart , and the answer of the tongue , he who pondereth the Spirits , how should he be unacquainted with any thing in man. Secondly ; As the Lord is every where present , is not , nor can be excluded from any place , th● heaven of heavens cannot containe him , 2. Chron. 6. 18. so is he especially present with the faithfull . God dwells in the humble : Christ dwells in the faithfull , Ephe. 3. 17. They are the Temple of God , and the holy Ghost dwells in them . 1 Cor. 3. 16. being even the soule of their soule , quickning them Iohn 6. 63. freeing them , and bringing to libertie , 2 Cor. 3. 17. teaching , and prompting them , Ioh. 14.26 . and strengthning them , Ephe. 3. 16. 2● The Lord chuseth out the righteous for himselfe , and their paths for them ; preordaining , setting out , and preparing their way in which they shall walke , and ordering their steps in that way . The Lord chuseth the godly man : God will teach those that feare him the way which hee chuseth . See Ephe. 2. 10. where we easily perceiue , that as God culls out the faithfull , so doth he set out all their workes for them , and prepares them , not onely laying downe this way plainely in his word , but writing it in the hearts of his people , giving them also the will and deed : see Esay 26. 12. As he doth not create them to bee idle , or viciously employed , so hee purposely maketh them new creatu●es , that they may walke in newnesse of life . This that they may doe , he ordaineth good wayes and sets them out for them , and leads them along to the end , having prepared both the way and end for them . Looke as a wise loving father considering his childes disposition , appoints , fits and traines him to some calling which he thinks well of , and in which hee may prosper : so the Lord having graciously called any to his knowledg according to his owne loue and wisedome sets out and makes readie for them that which he knowes most fit and convenient . And necessarily is it that the Lord should effect this for his children . For ; First , The way of man is not in himselfe , neither is it in man to direct his steps . If the●fore they had no better Guid● then themselues , they could not prosper in their wayes . Secondly , There are so many difficulties , snares , and stumbling blocks in the way layd , and hid by Satan and his instruments , that they must needs fall , unlesse the Lord should beare them up and sustaine them . Thus hee prepares the way , streitens the crooked turnings , and smooths the roughnesse , Luk. 3. 4. 5. and puts under his hand , when they are readie to fall , Psal 37. 24. Thirdly , Satan and his followers , principalities and powers , and worldly governours are their professed enemies in this journey , resisting them in all good actions , and fighting with all their armies to stop , and hinder them that they may never enter into the land of promise , Zach. 3. 1. Ephe. 6. 12. 3. The Lord doth loue and honour not onely the persons of all his Saints● but their wayes also : with an everlasting loue haue I loved thee , see Pro. 15. 9. and Psal. 37. 23. 24. The Lord loveth the way of the righteous , though hee fall hee shall not bee cast off . So likewise hee honours those that honour him , 1 Sam. 2. 30. Rom. 2. 10. Such honour haue all his Saints . The reason of this is plaine and necessarie . First , God is himselfe infinitely righteous , & therefore cannot but loue and honour righteous wayes & persons : Psal. 33.4 . 5. Nothing is a more effectuall motiue of loue , then the likenesse and neerenesse of qualitie and studies : even neerenesse of blood yeeldeth to this , and stronger amitie hath beene contracted by likenesse of manners , then by any other respect . Secondly , Righteous persons and wayes are the principall workes of God ; we are his new creatures , and all our good workes are wholy framed by him : He makes us know what is good , he giues us a good will to good , and then perfects it in good actions . Now God loveth all his workes . If we looke over all the holy histories , wee shall find this truth wonderfully confirmed in the dealing of God with his people : especially in that of David , who being after Gods heart , and bending all his studie to magnifie the name , and advance the worship of God , was againe magni●ied , and much loved and honoured , see 2 Sam. 7. 8. 9. 4. We learne here the infallible happinesse of the righteous : for se●ing this knowledge , of God is the cause of their bless●dnesse , it evid●ntly followes , that as sure as God knowes th●m , and all their wayes , so certainely shall they a●taine the state here mentioned and promised , Psal. 112. 1. so Mat. 5. 3.4 . 5. 6. &c. As th●refore Isaack speakes concerning Iacob , I have blessed him , therefore hee shall bee blessed , Gen. 27.33 . Or as Iacob of his beloved Ioseph , Gen. 49. 26. The blessing of thy father shall be stronger then the blessing of mine elders ; unto the ends of the hills of the world shall they be upon the head of Ioseph , &c. so much more strong , much more lasting are the blessings of God upō his beloved childrē : for who shal or can curse wher God hath not cursed ? Num. 23.8 . such places are infinite ; especially obserue that sentence , Prov. 3. 13. Blessed is hee that findeth wisedome . Consider the words before , and following● the meaning is ; As a Merchant who by continuall travell and trafficke , hath found and gotten for himselfe much gold and silver , and all manner of earthly goods , is alreadie rich , and in the supposall of earthly men well to passe , so that man who hath laboured in the word , and trading with it , hath attained that true wisedome consisting in holinesse , is blessed in his worke : see Iam. 1. 25. And the same reason setleth this their blessednesse : for the Lord is unchangeable , his seeing them , loving their wayes is unalterable : therefore so must their estate bee , which ( as before is manifest ) fadeth not , 2 Tim. 2. 19. The reasons also manifesting this truth are divers , as ; First ; That absolute decree , promise , and truth of God , which every where hee hath published in his word , who cannot lie or dissemble , and will not reverse any thing hee hath spoken . Hath hee sayd and shall not hee doe it , Numb . 23. 19. Secondly ; That constant and unchangeable loue of God , Ioh. 13. 1. who repents not of his gifts , Rom. 11. 29. but bestowes one that he may make way for another , and delighteth to heape upon him abundance , who hath received any grace , Mat. 13. 12. Blessings ( indefinitely ) are upon the head of the righteous , Prov. 10. 6. Thirdly ; That permanent grace of God , that remaining seed , 1 Ioh. 3. 9. which according to the tenor of the new Covenant is not fading nor subject to losse : They shall not depart from God , & therefore received that last bond of the covenant , the feare of God , which endureth for ever , Ps. 19.9 . Certaine is it that as worldly man thirsting for gaine , when hee hath betaken himselfe to some good trade , and findes it sweet , is now and every day more eager of the world then before : so where God hath seasoned the heart with this spirituall and heavenly covetousnesse of the world to come , the riches of grace and glorie , the more he employeth his labour in Gods ordinances , and faithfully seekes , the more according to Gods promise he findes ; the more he findes , the sweeter still it feeles , and this sweetnesse is a more sharpe spur to his hungry soule : hence he is whetted more earnestly to pursue , hence the more hee obtaines ; and growes every day more blessed . 1. Now therefore not onely wicked and profane persons are here reproved , such , who because they haue not God before their eyes , thinke not that God hath them in his eyes ; such as say , God hath forgotten he hideth away his face , and will never see : such as despise God , and say , hee will not regard : Psal. 10. 11. 13. such fooles , as confesse God made their seeing eyes and hearing eares , yet thinke he never sees nor perceiues : see Psal. 94. 7. 8. 9. But as these , so many other holy and faithfull Christians are here to bee chidden , who are often deepely plunged into many bottomlesse tentations , and even swallowed with griefe , because they forget this comfortable truth , and doe not consider in the evill day , that the Lord hath seene , and written up for them all their labour of loue : hee hath recorded and keepeth tale of their sighs , and bottles up their teares as a memoriall for them . For in the cloudie and darke day , when Satan drawes their eyes wholy either to the sinfull actions which they haue committed , or to their sinfull affections yet remaining , and fighting , and oft prevailing in them , they make no question but God sees all their misdeeds and sinnes , but that the Lord should behold their spirits sighing under the burthens , groaning under this oppression of Satan , that hee should in mercie , compassion , and loue behold the wrastlings , struglings , and the bitter griefe of their hearts thus yoked with the body of death , they utterly forget . But because they despise their owne poore and weake endeavors , as being low in their owne eyes , they suppose they are also despised by God. This we must carefully amend , & fasten this truth in our memories , that the Lord cannot despise his owne worke in his creatures , but sees & perfectly knowes all the thoughts of our heart , so that our desires thirsting for his righteousnesse , and our cries calling out to bee delivered from this woefull yoke-fellow of sinfull corruption , are all heard and noted by him . So likewise are here many to be rebuked , who make no good use of that doctrine so plainly , and comfortably layde down by the Spirit , and frequently handled in the scripture , namely the election , and predestination of the Saints . Some are so impudent , that they would wholy silence this truth , not considering , that things revealed belong to us and our children . Some even devillishly blaspheme it , as a dangerous , and desperate doctrine , which driveth men to hell , and desperation . Others eschew it as a rocke , and dare not touch , or meddle with it : and very few who make right use of it . Certainely as it is very full of use for the faithfull for humiliation , as remembring that God chuseth their persons , yet not being , before they are called , before they know him ; that he predestinates all their workes for them , and ordereth them to their handes , that he giues wil and deed , in a word , that he foresees us , loues us , out of his loue prepares us for grace , and then giveth it , when he hath fitted us for it , and all this without promeriting , nay any concurrance on our part , that after he worketh in us , and perfits what hee begins , and crowns what he hath perfited , and for our consolation , that it is not in him that willeth or runneth , but in God that shewes mercie , and not for our righteousnes , but because he hath chosen , us , that his purpose according to election may stand not of workes , but of him that calleth : so is there great use of it in wicked persons , for warning , and caution . Neither can I see how any desperate person can pervert this , but in the like manner he may abuse any other doctrine to his destruction ; as the Papists this day abuse that point of justification by faith , and not by workes , and many other : we must therefore not onely retaine this truth , but apply it to that end for which it was given by God , making our calling and election sure . 3. So also the neglect and despising of that truth ( namely that the Lord doth loue and honour the persons and wayes of godly men ) is here reproved . Hence might wicked men tremble to see how hatefull and abominable their wayes and persons are in his sight , who can recompence , and surely will reward them according to their workes . And how justly might thousands of Christians tremble , when they see their affections in this particular so contrary to Christ ? For they account basely of those whom God honours , hate those whom God loues , shew to them all contempt and malice in reviling , slandering , or any abuse that they can or dare offer . What member of Christ art thou , who despisest such as thy head hath crowned with his heavenly Kingdome ? How farre from a Christian , who hast no loue to such whom Christ hath loved beyond his life ? So also by forgetting this lesson many depriue themselues of much comfort . For how much joy might the weake Christian gather here , if hee did continually remember ; He that hath given mee an heart to loue him , he first loved me , he hath set his heart upon me for good , and therfore hath drawn me from my wicked & vaine conversation to serue him ? and if he hath loved me when I was an enemie , will he forsake me now he hath seasoned my heart with some measure of loue , and desire of his service ? What a cordiall would this bee against all the revilings , contempts , and despitefull usage of the world ? we are therefore much to blame , that we make no better use of a truth so full of profit and consolation . Hence may the faithfull soule in any necessitie and upon all occasions draw endlesse comfort . How did this hearten David in all persecution of Saul , and slanders of his enemies ? Psal. 18. 10. &c. Psal. 7. 3. &c. yea indeed in all his trouble : nay when he found his tongue unable in that dutie of thankfulnesse to poure out his heart ( 2 Sam. 7. 20● ) this yet offered him much consolation , Thou Lord knowest thy servant . The like see in Ieremie in much tentation , and many grievances , Ier. 12. 3. Especially remember Iob , who when hee was assaulted on everie side , without and within , his friends accusing him of hypocrisie and fighting craftily against his faith : the enemie bringing all the terrours of God in a full armie against him , and making him possesse the iniquities of his youth : yet could uphold his soule , and keepe it from sinking in this storme with the remembrance of this truth , and strongly applying it to his heart , found powerfull consolation in this ; He knoweth my way and tryeth me . That excellent Apostle persecuted by bloodie Infidels , Iewes , and Heathen , slandered , and wronged by false Brethren , nay too little esteemed by his owne children in the Spirit , accounted the off-scouring of all things , could fully satisfie his owne soule , and comfortably wait on God on this knowledge , God was his witnesse : 1 Thes. 2. 13. and could therefore ●light that censure of man 1 Cor. 3. 3. 5. Wee should therefore apply this for comfort , when we are reviled as hypocrites by the world , or inwardly accused by Satan , that God sees and will judge ; when we are despised by men , that God hath chosen us ; when we , and our actions in Gods service are hated and abased , that God hath loved and honoured both . Labour for such wayes as are acceptable to God , such as he hath chosen , and commended ; such as he loues , and honoureth . For motiues , oh remember thy heart is very deceitfull , and will easily blind thee with counterfeit shewes , and false hopes if thou lookest not very narrowly to it . Learne therefore of this Saint to consider thy paths , and with hast putting away delayes , to turne thy feete into the wayes of God. Say with thy selfe ; All the wayes of man are cleane in his owne eyes , but the Lord weigheth the spirits : Every way of man is right in his owne eyes , but the Lord pondereth the hearts . Now what shall it profit mee , if I as those vaunting Pharises justifie my selfe , when the Lord knowes and condemnes me ? what good shall I reape from man , that my actions are highly esteemed in the world , when they are abomination to God ? Let mee never forget that there is a way seeming right unto man but the issues thereof are the wayes of death : thinke with thy selfe what horrour will assaile and daunt thee in that day , when having securely trusted in thine owne heart and wayes , thine eyes are at length opened to see thine errour , that thou and all thy workes are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates , yea the most afflicted , when thou canst say in truth , that thou hast tryed and weighed thy pathes before they come to that great trya●l , to bee pondered by the Lord ; and hast unfainedly taken up those wayes , and walked in them uprightly with thy best endevour , which God himselfe hath chosen and set for thee , and will accept in his mercie . Learne therefore to trust in the Lord with all thy heart , and leane not to thine owne wisedome : in all thy wayes acknowledge him , and hee shall direct thy wayes . Proposition 2. But the way of the ungodly shall perish . In the former words the Prophet giues an infallible reason why the faithfull shall prosper in their wayes , and bee blessed : here also he useth a necessary argument , why the ungodly cannot haue good successe , nor ever attaine to happinesse . Now how soever he leaues out the Antithesis or opposite axiom to the former , God knowes not the way of ungodly men ; yet is it here without question to be understood . I will therefore handle it fully , and annexe the cause with the effect in this intire proposition . God knowes not the way of the ungodly , therefore they & their wayes shall perish . The words haue beene before sufficiently cleered : as well who are the ungodly , what also is ment by their wayes is evident enough ; their thoughts , counsels , enterprises , nay also their outward dignitie , glory , authoriritie , &c. So likewise what this knowledge is may be easily discerned , namely , the Lord indeed knowes to take notice of them for their confusion , but to approue or respect them knoweth them not . Lastly , that is said to perish , which attaines not the end to which it is aymed , but comes to nothing . The meaning is ; The Lord also sees all the devises and plots of wicked persons rejects , despises , and hates them , and their wayes , therefore they shall certainely bee destroyed and consumed . Proofe . Mat. 7. 23. and 25. 12. Psal. 9. 17. Grounds , as in the former proposition so here , are ; First , the over-ruling power of God , who doth whatsoever he will. Secondly , the weakenesse of his enemies , not able to resist , as being ( even the proudest of them , and most rebellious ) ●his foot-stoole . Thirdly , his infinite justice , which cannot hold the guiltie innocent , Exod. 34. 7. 1. Whatsoever is in the wicked , whatsoever belongs to them , or is done by them , is rejected , despised , and even scorned by God. For their persons ; Hee that dwells in heaven shall laugh , the Lord shall haue them in derision . The foole shall not stand in thy sight , thou hatest all them that worke iniquitie . With the scorner he scorneth . For their estate ; Hee casteth away the substance of the wicked : for the lust of the eyes , the pompe and splendour of the wicked , and the pride of life is of the world ; hatefull therefore to God. Nay if we looke to their religion , it is a burden , and hatefull : Incense is abomination to mee , I hate your new moones , &c. their sacrifices abominable : their best workes b●t glittering sinnes , as sayes truely that good Father : in which respect our Saviour a●firmes , that which is highly esteemed among men to bee abomination in the sight of God. Hence God more commends a poore child , then an old King which refuses admonition . Verily even in that most meeke Lambe of God , we cannot but see a wonderfull hate and scorn of reprobate wicked persons , even of those which were most magnified among men , either in regard of their temporall or spirituall estate . How contemptuously doth he speake of Herod ? Tell that Fox : how sharpely and bitterly doth hee abase the Pharises ? Mat. 23. from the 13. verse to the 34● especially in that comparison verse 27. where they are resembled to white graues , swarming with wormes , and stinking with rott●nnesse . Aboue all the rest , how zealous an indignation doth he expresse verse 33. you serpents , you generation of vipers , how should you escape the damnation of hell ? The reasons also necessarily concluding this truth are evident : for if we consider the ungodly either in their persons , estates , or actions , there is in them all the true object of rejection , hate , and sc●rne : and if we looke upon God , as he hath described himselfe in his word , wee cannot but see in him those excellent properties , w ch necessarily thus worke upon such an object . For what is the object of rejection but evill ? Now the ungodly are evill in their persons , states , actions ; There is no good in them , Rom. 7. 18. but a continuall course of evill , Gen. 6. 5. So what is the object of hate but contrarietie ? And wicked men are in all things contrarie to God ; contrary to his holinesse , hee light they darkenesse : hee infinitely pure , they wholy and extreamly polluted : contrary to him in his rule and government , ever resisting and rebelling . What is the object of scorne , but folly and proud beggerie ? Such are all the wicked : continually called fooles by the wisedome of God , and most justly ; for certainely naturalls are not so sottish in things temporall , as they in spirituall and eternall . They are beggars , having nothing but almes from God , not a bit of bread , not a mouth to put it in ; yet so brutishly proud , that they despise the Giver , Psal. 10.4 . Now in God there is an infi●ite purenesse , goodn●sse , wisedome , and majestie , in whose eyes therefore such persons , and all their wayes cannot but be abominable . The persons of wicked men , their thoughts , enterpris●s , honours , and whatsoever most shines , and glitters in carnall eyes , shall come to nothing● perish , and consume For their persons . Thou hast set them in slippery places , and castest them downe into desolation . How suddainly are they destroyed , perished , and horribly consumed ? Lo they that with-draw themselves from thee , shall perish ; see Iob. 21. 17. 18. and Ier. 17. 5● 6. For their thoughts , counsels , and enterprises , The Lord breaketh the counsel of the heathe● , and bringeth to naught the devises of the people . His braeth departeth , he returneth to his earth , and his thoughts perish . so likewise see Esa. 8. 9. 10. For their pomp , honour , and glory , They thinke their houses shall continue for ever , and call their landes by their names , but mad shall not continue in honour : he is like the beasts that dy . He shall take nothing a way , when he dieth his pompe shall not desend after him . Hell hath enlarged it selfe , and hath opened his mouth with out measure : and their glory , and their multitude , and their pompe , and he that reioiceth among them shall desend into it . Nay all their hopes die with them . When a wicked man dies , all his hope perishes . This truth is very frequently exemplified in the scripture : especially in those wicked Kings , and many other persons : see also Ier. 22. from the 13. verse to the 20. Consider the rich man in the Gospell . Luk. 12. 18. 19. and 1 Thes : 5. 3. Herod in all his pomp is smitten , and dies eaten with lice Act. 12. 23. Reason also will strongly backe this truth . For first the very nature of all these things is earthly , and therfore turning againe to earth 1 Pet. 1. 24. made to perish , and perishing in the use . The uery use of life , and all things perteining to it consumes it , so that the more it growes , the more it decreases . Now the life of a wic●ed man , and all that belongs to him , are ea●thly . There is no price to make it li●e for ever . Psal. 49. 8. 9. were there nothing then to further it , did not the vengeance of God wait on it , it would fall of it selfe . Secondly as their persons , so their counsels , and enterprises , and all their authoritie is set against God , and are contrary to him , now two contraries cannot consist together , but one shall fall : but as God himselfe lives for ever , so his counsell shall stand for ever Pro. 19. 21. and Ier. 44. 28. Ezech. 1. 6. And evident is it , that their wisdome is enmitie with God , it cannot therefore but perish . For as when an earthen pot will dash it selfe against a rock , or an iron uessell , it will soone be cracked , and broken . So when we earthen wormes fall up●n this stone , we shall be broken , and on whomsoever it shall fall , it shall grinde him to powder ; see Psalm . 2. 9. It is therefore impossible 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 , reso●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 sou●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 g●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 pl●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 th●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 , a●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 , eve● 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 invites● 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 law● 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 h●reafter , but are already Blessed . 28. Repentance is the way to Blessednes . 48. D●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. Chang● , 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 ●lready bl●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 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 . ●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 ind●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. & ● . 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 ●●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 Confir●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 layi●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 i● 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 Resist●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 resolut● 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 kn●weth them . 261 We should labour that he might so know us . ibid S Sabbath : Sabbath-breakers reproved . 138 Saints : A Saints estate bless●d even in his rebukes . 29 His estate at the worst is most happie . 29 30 He is all glorious within . ibi● The tryall of being a Saint . 32.33 Salt : Grace fitly resembled to Salt. 24 Salvation : the words power to Salvation . 108.109 Scripture : An vnreverend estimation of it , is a sure argument of Infidelitie and Atheisme . 11 The particulars wherein Papists despitefully speake against the Scriptur● . 11.12.13 Scorne : Scorner : What is meant by these two words . 69 How God is scorned in his word , in his workes , and in his Saints . 74.75.76 Scorning , what a high degree of sinne it is . 77 Seat : what is meant by the word seat , and phrase of sitting . 68 Securitie : It must be shaken off . 249 The meanes how . 250 Selfe : a gentle reproof of such as are strangers to themsel : 13 How Pharisaicall most men are herein . 14 Sicknesse : It and sinne resembled . 71 Sinne vide wickednesse . Sinners , the divers acceptation of the word . 45 The heart of man is not only prone to sin , but resolute in it . 47 Degrees of sinnes and sinners . 70 Sinne and sickenes resembled . 71 Heinous sinnes doe heavily infect . ibid One sinne is a steppe to another . 72 Examples of this . 73.74 A sweet comfort to sinners in their returne by repentance . 86 Nothing but sinne brings a curse . 179 The wofull senselesne sof such as feele no burden in the waight of sinne . 187 Stand : what is signifies . 45 Subtiltie : The Devils subtiltie described . 22.23 Successe : The folly of such as lay good and evill successe on the shoulders of Fortu●e . 170 Sweetnesse : The Lawes sweetnesse . 94 A censure of such as find no sweetnes in the Law. 105 T Teach : Man is indocible till God doth teach . 6 How God doth tutor us in his Teaching . 8 A sound and sweet method of Teaching . 31 Temptation : A prettie description of the Devils subtilties in his Temptations . 22.23 Tree : the Godly that delight in , and meditate on Gods Law are compared to a tree planted by the Rivers side . 127.128 What Tree is there meant by the Psalmist . 128 How , and why the Godly are compared to the Palme-tree . 128.129 . V Vnderstanding : What our Vnderstanding is by the word , and what without it . 6.7 Vngodly : vide wicked . That they are not blessed . 175 They doe not alwayes prosper . 198.199 Vnprofitablenesse : It ought to bee acknowledged even in the best . 194 W Walking : the metaphorical word walke , what it signifies , 20. Water the word compared not onely to water , but to Rivers of water . 134 Wickednesse vide sinne . Wicked : Whosoever desires happinesse , must eschew the companie of the wicked . 26 How farre the companie of the wicked must necessarily be avoided . ibid The inevitable mischiefe of such as follow the counsell of the wicked . 43.44 That the wicked are not blessed . 175 Every wick : man is a cursed creature , & a wretched man. 182 Though their condition seeme altogether contrary . 183 The wicked can discerne no beautie in holinesse . 185 The wicked are nothing like the Palme-tree . 189 The word profits not the wicked . 191 Reasons of it . 192 The wicked shall never enter into glorie . 202 Reasons . 202.203 A faithlesse perswasion of the wicked , that they haue faith , 205.207 The wicked woefull in their prosperous condition . 209 Wherein the wicked are likened to chaffe . 219 They are good for nothing . 220 Base in the eyes of God. 221 Though the wicked prosper , yet Gods judgements will find them out , and so fall on them . 222.223 A reproofe of such as will not be winnowed by the wind of Gods word from their wickednesse . 222.223 The wicked enjoy good things , but not for their good . 233 In all the judgements of God the wicked shall fall . 234 They a●e despised of God in what ever belongs to them , or is done by them . 263.264 Notable grounds and reasons for it . 264 265 The Vses of it . 266 Wisedome : All the wisedome of the world without the word cannot prosper . 212 A reproofe of such as prefer their owne wits before Gods wi●edome . 215 Word : It is the way to blessednes . 2 A confutation of Poperie , for making the Law no perfect rule or direction . 100 How God is denied in his word . 103.104 The word is sharpe . ibid A reproofe of such as find no sweetnesse in the word . 105 The words power to salvation . 108.109 It onely makes men happy . ibid The word is compared to every thing tending to life : 110 Of our studie that should be in the word . 111 It is the most excellent object that is . 112 We must so haue the word in our selues , as thereby to edifie others also . 113 A reproofe of our neglect in reading and hearing of Gods word . 118.119 . The word is not onely as water , but as River of water : with the meaning of it . 134 When the word is rightly heard , fruit followes . 144.145 The word profits not the wicked . 191 Reasons of it . 192 A due censure of such as converse not so much in the word , as to feele the sweetnesse thereof . 196 The rejecting therof by any person or people consumes thē . 197 Motiues to make us clea●e to the word . 198 All wisedome without the word cannot prosper . 212 World : The vanitie of worldly minded men . 268 The way to get out of worldly mindednesse . 269 Worship : A reproofe of that common sinne of devised worship . 102 FINIS . Notes, typically marginal, from the original text Notes for div A00980-e150 Iohn 21. 15. 16. 17. Ephe. 3. ●9 . 1 Pet. 5. 2. and 4. 10. Act .20 . 28. Math. 25. 26. 30. Gal. 4. 15. Rom. 16. 4. 2 Cor. 12. 5. Phil. 1. 22. 23. 24. M. Bolton . Notes for div A00980-e1010 Ier. 7.9 . 10. Notes for div A00980-e2960 Prov. 8. 31. Mat. 9. 36. Prov. 9.6 . Psal. 119.105 Proposition . 2 Sam. 7. 9. 2 Chron. 8.14 Acts 13 , 22. Proofe . 2 Tim. 3. 16. 2 Pet. 1. 20. 21. Luke 24. 44. 45. Luk. 20.42 . 2 Sam. 23.1,2 Grounds . Luke 10. 21. Psal. 116. 10. 2 Tim. 3. 16. Zach. 7.12 . Esay 28.9 . 10.11 . 1 Cor. 3. 1.2 Phil. 3. 1. Heb. 5.11.12 Iohn 3. 3.4.5 9. 10. Luke 18. 31. 32. 33. 34. Math. 16 6.7 . Heb. 12. 5. Psal. 78. 11. 42. Ier. 2.32 . Mat 16 8.9 . Iob. 33●14 . 16 * 1 Pet. 3. 20 Psal. 95. 10. Iohn 16 13. Psal. 119.98 , 99,100 . 1 Sam. 3. 9. 1 Tim. 5. 20. Tit. 1.13 . Haba . 1. 13. Iohn 16.8 . Psal. 51.7 . Mic. 6. 9. Hos. 14 3. Ephe. 1.13.14 Psal. 132● 17. Psal. 6.2 . Psal. 143.10 Cant. 1. 3. Psal. 119. 32. Psal. 119. 87 51. 141. 143. 1 Tim. 6. 18. 1. Chron. 29. 3.4 . 2 Sam. 6. 16. 20.21 , August : cont . C●es commu . l. 2● c. 31. 32 * Andrad : Orthod . Rhem. test . 2 Pet. 3. Esay 5. 20. * Concil . Trid. S●ss . 3. * Concil . Triden . Sess 3. * Ibid. * Hosi● de expr . Dei verb. * Bellar. de Sacrā lib. 2● c. 25. * Pig● . de Hi●rar . l. 3. Hosi . de anchor . scrip . Rev. 11. 10. H●siu● . Rev. 13.11 . Prov. 17.24 . Ioh. 9.39 . 40. Mat 15. 2. Luke 5.33 . Prov. 26.16 . ●sal . 406. Deut. 29.4 . 1 Cor. 3. 18. Luke 8. 18. Luke 8.8 . Ier. 5.12 . Ier. 42.2 : 5. & 43. 2. Ier. 5.13 . Marke 4. 24. Ephe. 4● 19. Luke 1.53 . Rom. 1. 16. Psal. 119.105 Psal. 73.19 . Psal. 37.23 . 24. Phil. 3.19 . Proposition . Mat. 5. 11. Rom. 5. 3. & 8. 18. Mat. 5.4 . Act● 21.24 . Proofe . Prov. 9.6 . Psal. 34.12 . 13. 14. Luke 6. 22. Grounds . Psal. 73.17 . 18. 19. Psal. 37.35 . 36. Instruction . Iob 21.15 . Mal. 3.14,15 . Pro. 1.11,12 , 13 , 14. Isay 56. 12. 1 Cor. 15. 32. Gen. 3. 6. Iob. 2.9 . Mat. 16.21 , 23. Psal. 35.15 . Mat. 13.33 . Marke 9.50 . Psal. 34. 8● 11 Iohn 1. Iohn 4. Esay 2● 3.5 . Zecha . ● . 20. 21. Prov. 6 9. Luke 1.7 . ● . Eph. 5. 14. 1 Thes. 4. 10. Iohn 3. 19. Luke 15. Psal 116. 10. 2 Cor. 4●13 . 2 Cor. 6. 17. 1 Cor. 5. ●0 . Mat. 25.32 . 1 Cor. 2. 14. 1 Cor. 2. 6 , 7. Rom. 8. 5. Rom. 8.5 . Psal. 119.103 111. Phil. 3 . 19●20 . Psal. 5 9. Ephe. 5.3,4 . Ephe. 4. 29● Colos. 4.6 . Iames 3. 7,8 . Psal. 141. 3. Tit. 3.10 . 1 Cor. 5.11 . 2 Thes. 3.14 . Psal. 139.3 . & 26. 4 , 5. ●useb . l. 3. ● . 25 Id. l. 4. c. 14. Ephe. 5.11.12 Mat. 5. 11. Eccle. 9.4 . Heb. 11. 26. Mat 5. 4. Eccle. 7.4 . Mat. 5. 11. 12. 2 Cor. 4 17. Rom. 8. 38. Phil. 4.7 . Psal. 45. 13. 1 Cor. 3.22 . Iames 1.18 . Eph. 1. 13. 14. 22. A●g in Psal. 148. Pro. 8.32,33 , 34. Mat. 5.3,4 , &c. Heb. 11 , 26 , 27. Heb. 12.2 . 2 Tim. 3. 16 , 17. Examinatiō . Gen. 1.4 . 1 C●● 8. 2. Pro. 2. 3. Mat. 20. 30 , 31. Pro 2. 4. Rom. 8.5 . Psal. 63. 3. Psal. 119-103 72. Iob. 23. 12. Psal. 84.2 . Psal. 16. 5●6 . Mat. 16. 17. 1 Iohn 3. 14. Psal. 16. 3. Psal 119.63 . Psal. 31. 6. Psal. 119.115 . Psal. 15. 4. Pro. 31. 30. Psal. 101.7 . Psal. 101. 5,6 . Reproofe . Gen. 37.19 , 20. Mat. 16.22 . Pro. 6.34,35 . Num. 13.33 . 34. Marke 10. 29 30. Psal. 34.8 . Exod. 23. 4,5 . Luke 16. 27 , 28. Iohn 17.21 . Iames 1. 18. 2 Pet. 1.4 . 2 Cor. 6.17 . Revel . 18. 1,2 . Reu. 3. 18. Gen. 19. 16. 1 Tim. 4. 1. 2. &c. Luke 14.26 . 2 Cor. 3 . 1● Gal. 5.24 . & 6. 14. Col. 3. 1,2 . Phil. 3.20 . 1 Cor. 7.31 . Luke 6. 22,23 Isay 51. 7 , 8. 12 , 13. Pro. 4. 14,15 . Ier. 15. 19. Pro. 13. 20. Psal. 34.16 . Psal. 37.9 . 38. Num. 16.26 . * Reu. 18.4 . Pro. 21. 16. 2 Cor , 6. 17. 18. Mat. 7. 11. Esay 9. 6. Esay 11.2 . Deut. 33. 9. 1 Cor. 4. 7. Ier. 15. 19. Proposition Rom. 3.23 . Rom. 5.12 . Esay 57.20 . Iude 13. Luke 7. 39● 1 Sam. 15. 18. 1 King. 21.25 Eph. 4. 19. 1 Cor. 16.13 . Ephe. 6.11 . 13.14 . * See Ier. 3.1 . 12,13,14 . Ezek. 18.21 , ●2 , 23. Iob. 33.23 . 24.26.27.28 . Psal. 119. 59. Psal. 32.1,2 . Psa. 32.5.7 1 King. 12.22 24. 2 Chron. 25. 7. ●0 . Mark. 6.20 . Gen. 20.6 . Exod. 5. 2● Exod. 5.2 . Exod. 8.19 . Exod. 10.7 . Exod. 10.16 . 17. 28. Ier. 18.6 . 11. 12. 13. 14. 15. 18. Esay 1.5 . Reu. 16.9 . Rom. 3.23 . Luke 13. 3●4 . Mat. 11. 21. Mark .1.4 . Luke 3. 3. Acts 13. 24. Mat. 3.2 . Mark . 1.15● * Gal. k. 15. 2 Cor. 5. 17. 2 Cor. 3. 18. Ephe. 5.8 . 1 Cor. 1. 21. 23. & 3. ●6 . 7. 14. Zech. 7. 11. Luke 10. 42. Rom. 8. 5. Col. 3.1,2 , 3. Ier. 23.29 . Ier. 6. 16. Rom. 1.16 . Luke 12. 47. 48. 1 Sam. 15.23 Ioh. 3.19 . Iob. ●3 . 14. Psal. 7.12,13 . 2 Chron 36. 16. Amos 3. 2. Esay 5. 4. Esay . 1. 5 , 6. Ier. 2.27 . 2 Pet. 2.21 . Refut . See Revel . 17. 12. Dan 7. 6. 2 Thes. 2.10 , 11,12 . S●ss . 6. c. 1.2.3 . 2 Chro. 34.27 Esay 66. 5. Acts 2 ●7 . 2 Chron. 25. 10,16 . 1 King. 20.13 . & 1 King. 22.8 . Ier. 3.22 . 25. Ier. 31.18,19 Zech. 12.10 . Iob .42.6 . Psal. 119.59 . 60. 2 Sam. 12.7 . 13. Pro. 23. 35. Reproofe . Mica . 2. 6. Esay 30.9,10 , 11. Acts 4.18 . & 13. 45. & 18. 6. Gal. 1.10 . Ier. 5.3.4.5 . Mala. 1.14 . 1 Sam. 15.23 . Hos. 4. 2. Psal. 82.2,3,6 7 Ezek. 22 7. Exod. 23.6,7 , 8. Haba . 2.6 . Ezek. 22. 12. Hos. 4.18 . Psal 14.4 . Deut 15. 8. Deut. 23.19 . Lev. 25.35 , 36. 2 Cor. 8. 9. Luke 12. 33. Psal. 15. 5. 1 Cor. 0.10 . Iames 5. 1 , 3. Rom. 2.5 . Ezek. 22.12 . Amo● . 8 6. Exod. 20.7 . Mat. 5. 34. Iam. 5.12 . Zech. 5.3 . Esay . 5.11.22 . Esay . 28.1 . Pro. 23. 31. Luke 21. 34. 1. Cor. 6. 10. Esay 28.7 . 8. Psal. 74. 4. Iudg. 5. 23. Esay 22●13 . Pro. 5. 8,15 , 18 , 19. & 6. 25. Pro. 5. 11. & 6.26 . Ier. 5.7.8.9 . Ezek. 18. 31. 2 Tim. 4.1.2 . Iam. 1. 19. 1 Pet , 2.2 . Luke 8. 18. Ier. 231. Ephe. 4.29.31 & 5.3 . Ier. 2.19 . Consolat . Luke 4. 18. Acts 26.17 . ●8 . Ier. 10. 23. Psal. 119. 37. Mat. 11.28 . 1. Tim. 1. 15. 16. Exhortation Pro. 1. 10. 11. 15. Eccle 2.1.2 . 8.9.10 . Hosea 14.3 . Esay 30. 18. Cant. 5. * Hildebrand or Gregory 7. pope of Rome . Esay 26. 8.9 . 13. Psal. 143.10 . Ier. 17.1 . Dan. 6 24. Proposition Mat. 23. 2. Revel . 18. 7. Psal. 101. 1. Pro. 1. 22. Esay 28.22 . Acts 2.13 . 41. Esay . 55.7 . Instruction . Levit. 4. 3.22 . 23●27●28 . Levit. 21.9 . Iohn 19. 11. Levit. 18 . 25● Ephe. 5 . 14● Psal 84 7. Phil. 3. 13.14 . 2 Tim. 3.13 . 2 Pet● 1. 5,6,7 Read Ephe. 4. 18,19 . 2 Pet. 2.12 . 14. Iob 15. 16. Esay 5.18 . Ier. 9.5 . Tit. 1.16 . Pro. 1. 25. 29. Ier. 20 7.8 . & 17. 15. 2 Pet. 3.3 . Iude 18. 1 Cor. 2. 14. Mat. 23. 34. Mal. 1.8 . Pro. 8. 34. Cant. 1.7.8 . Heb. 10,25 . 2 Pet. 3 3. Luke 16. 14. Pro. 24.9 . Pro. 30.17 . Examinatiō . Pro. 17. 5. 2. Sam. 6.16 . 2 Kings 2. 23. Reproofe . Eccle , 9.16 . Pro. 28. 6. Pro. 19.7 . Pro. 14.21 . * Luke 16.11 . Mat. 19. 24. Rom. 2.4 . Eccle. 8.11 . Psal. 50 20. Ezek. 20.12 . 2 Tim. 4. 1. 2. Ier. 7.19 . * See Esay 29 20. Pro. 3.34 . Esay 6.2 . Rev 4.8 . Levit. 11 44. 45. 1 Pet. 1.15.16 Heb. 12 ●4 . Ephe. 1.4 . & 5. 26.27 . 2 Pet. 1. 4. Psal. 31.18 . Psal. 79.4.12 . Luke 10.16 . Pro. 1.25.26 . 2 Macab . 15. 2 last verses . Comfort . Comfort . Ephe. 2.1.5 . Exhortation Esay . 28.52 . Proposition Luke 2. 22. & 16. 16. & 24. 44. Rom. 7. 22. Psal. 119. 50. 92 , 93. Instruction . Psal. 19. 7● 2 Tim. 3.15 . 16. 17. Deut. 4.2 . Acts 26●22 . Esay . 8.20 . Pro. 8.9 . 2 Tim. 3. 16. 2 Pet. 1.21 . Luke 10.16 . Gal. 1.8 . Luke 4.34 . Col. ● . 5 . Luke 10. 16. Gal. 1.8 . Ephe. 4 . 1● . Iudg. 3.20 . Psal. 19.8.10 . & 119. 103. 111. Ier. 15. 16. Eccle. 12.10 . Cant. 5. 16. Psal. 198. and 119.105.130 . Iam. 1●25 . and 2. 12. Luke 4.18 . Acts 12. Deut. 32.47 . 1 Pet. 1.23 . & 2.2 . Eccle. 11.7 . Pro. 12.25 . Ruth .2 . Pro. 25 25. Esay 25.6 . Esay 55.1.2 . Esay 58.13 . 14. Iames 1.19 . Eccle. 4. 17. Heb. 6 5. Rom. 10.15 . Eccle. 12. 10. Examinatiō . Iohn 6. 51. Refut . Psal. 19.7 . Reproofe . Pro. 28.9 . Ier. 5.12.13 . Ier. 43. 2. Iohn 5.46.47 Hos. 4. 9. Esay 24. 2. compare Esay 5.11 . with 56. 12. Esay 30. 10. 2 Thes. 2. 10. 11. Ier. 6.10 . Consolat . Ier. 15. 16. Rom. 7.20 . Exhortation Cant. 5.16 . Pro. 27.7 . Proposition Ioshua 1.8 . Pro. 8. 33. Luke 11. 28. Iames 1.25 . Rom. 1. 16. Ier. 9.23.24 . Instruction . 1 Pet. 2. 5. Ier. 23. 29● Ezek. 13. Acts 20. 32. Mat. 13. Esay 55 . 10● 1. Cor. 3●6 . Acts 20.32 . 1 Tim. 4.13 . 16 Iames 1. 19. Deut. 17.18 . 19. Ioshua 1. 8. Deut. 6. 6.7 . Pro. 4.20.21 . Col. 3.16 . Psal. 119.97 . Exod. 34.29 . 30. 2 Cor. 3.18 . 1 Pet. 4 10. Iohn 21. 15 Acts 20. 28. 1 Pet. 5. 1. 2. ● Tim. 4. 1.2 . Iude 20. Colos 3.16 . 1 Thes. 5.11 Rom. 12.5 . Rom. 1.11.12 Acts 18.26 . Pro. 4.3.4 . and 3● . 1.2 . Gen. 18. 19. 1 Sam. 25.31 . Col. 3. 16. Philip 2. 16. Reproofe . Iohn 5. 43. Acts 4. 12. Pro. 8. 33. Ier. 2.31 . Prov. 13.4 . Ier. 44. 16.17 . Exhortation Iam. 1. 19.25 . 1 Pet. 2. 2. Pro. 28.9 . Mark. 4.24 . Rev. 3.17 . Pro. 27.7 . 1 Cor. 2. 9. Proposition Psal. 92. 12. Ezek. 47. Esay 55.1.3 . 10.11 . Iohn 7.38.39 Instruction . Ephe. 5. 8. Ier. 9. 23. 24. Ioh. 17.3 . 1 Cor. 2. 14. 15. 1 Thes. 5. 7. Rom. 13● 12. 13● Ephe. 5.11 . 12. Gal. 5.19.20 . 21.22.23 . Ioh. 5.24 . Psal. ●3 . 2 . Esay 58. 11. Ier. 31. 12. 1 Ioh. 3. 9. Luke 10. 42. 1 Pet. 1.23 . ●5 2 Cor. 4. 7. Esay 59. 21. Examinatiō . Ephe. 4. 18. 1 Iohn 5. 19. Psal 78. 34. 35.36 . Ier. 34. 10. 11. compared with 21. 22. verses . Iosh. 3.15 . 2 Cor. 1.5 . Reproofe . Ier. 18. 12. Mat. 8. 28. Mark .5 . Ier. 2.12.13 . Consolat . Luke 10.42 . 1 Ioh. 3. 9. Iohn 4. 14. Exhortation Proposition Acts 1. 7. Mat. 13.21 . Proofe . Iohn 15. 16. 1 Pet. 1.23 . Instruction . Ioh. 6.55 . Luke 2. 14. 1 Pet. 1.8 . Tit. 2● 11.12 . 1 Cor. 12.8 . Rom. 10. 17. Mat. 13●31 . 32. Iam. 5.6.7 . See Gal. 5. 5. Phil. 3.13 . Psal. 92.12.13 14. Pro. 4. 18. Ier. 32.40 . Ioh. 5. 24. Iohn 10 27. 28. Iohn 15. 16. Note , that not onely Christ wrought salvation for us , but workes us for it : 2 Cor. 5.5 . and not only keepes the heritage for us , but us to it . 1 Pet 1.4.5 . Colos. 3. 3. De correp . & gra● . 11. Ier. 32.40 . Ephe. 1.13 . 14. 2 Chron. 34. 27. Examinatiō . Psal 92 12. 13. Reproofe . Pal. 19.7 . & 119● 130. Es●y 28.16 . Psal. 78.41 . Eccle. 7.11 . 1 Cor. 10. 12. Epist. Prosp. ad August . Rom. 6.7 . 1 Iohn 3. 3. Consolat . 1 Cor. 1.8 . Philip. 1.6 . 1 Thes. 5.23 . 24. Esay ●4 . 10. 11. Exhortation Esay 5.2 . Ier. 24.2 . Iam. 1. 19. 1 Thes. 5.17 . Proposition Proofe . Grounds . Instruction . Pro. 16.7 . Iohn 14.27 . Eccles. 5. 12. 2 Cor. 7.10 . 11. Psal. 94. 12. Iam. 1. 2. Rom. 5.3 . Philip. 3. 8. 10. Iob 33.19 . 20● 29. 30. Pro. 23.13.14 Heb. 12. 10. 11. Iob. 23. 10. Heb. 12.6.7.8 Deu●● 8.17.18 Pro. 10. 22. Psal. 75.6.7 . 1 Sam. 2.30 . Gen. 39.2 . 3. 23. Object . Answ. Examinatiō . Ps●l . 16● 5. & 119. 57. Reproofe . Psal , 14.6 . Mat. 10 . 29● 30. Gen. 32. 10. 2 Sam. 7.18 . Lament . 3.22 . 2 Pet. 2 9. Psal. 37. 5. Philip. 4.6 . Consolat . 2 Chron. 20. 20. Ier. 22.15.16 . Exhortation Iosh. 1.8 . 1 King●2 . 3 . Proposition Proofe . Grounds . Instruction . Ier. 9. 23. 24. Acts 8. 13.23 . Eccles. 2.3 . Luke 11.28 . De sanct . virgin . cap. 3. In Iohan. tract . 10. Psal. 146 . 4● 1 Tim. 4. 4.5 . Tit. 1. 15. Eccles. 5.12 . 1 Cor. 1. 20. Rom. 8.7 . 1 Cor. 3. 18. Gal. 3. 10. Rom. ● . 24. Rom. 7.24 . Esay 59.2 . Levit. 15. 1 Pet. 2. 14. Ephe. 2.3 . Rom. 3.16 . Rom. 6.23 . Ephe. 2. 2. Object . Answ. 1 . It doth not seeme so to those who with the light of the Sanctuary looke upon th●m Psal. 73. 17. Reproofe . Gal. 3. 1. Colos. 3.3 . Esay 55.1 . Esay 30.9 . Psal. 84. 2. Esay 26. 8 9. Deut. 29.4 . Rom. 10. 15. Esay 64. 6. Mal. 3.15 . Psal. 73. 19. Numb . 23.10 . Exhortation . Ier. 18. 11. Pro. 11.21 . Pro. 12. 3. Ier. 2.19 . Pro. 1.31 . 32. Proposition Proofe . Grounds . Iohn 15.26 . & 16. 13. Instruction . Iohn .17.9 . Iohn 10. 15. Iohn 17.19 . Heb. 4.2 . Luke 8. 2 Pet. 3.16 . Reproofe . Iohn 3. 16. Iohn 17. 3. Iohn 15. 2. Ephe. 4 28. 1 Tim. 6. 17. Iohn 15. 2. Mica . 6.3 . Mat. 6.33 . 2 Tim. 3. 15. Esay 50.4 . Psal. 119.50 . Psal. 119 93. Deut. 32. 47. Rom. 1. 16. Esay 55.3 . Pro. 8.33 35. Exhortation Iohn 5. 39. Luke 14.26 . Iob 23.12 . Ier. 15.15.16 . Proposition 2 Cor. 3.17 . Proofe . Psal. 36. 1. & 10. 4. 13. Instruction . Es●y 26.10 . Ier. 13.23 . Ephe. 2. 1. 1 Cor● 2. 14. Rom. 2.5 . Iohn 12. 39. Luke 8. Rom. 10.17 . Gal 5.17 . Luke 11. 22. Mat. 7. 21. Iohn 3. 5. Rev. 21. 27. Hab. 1. 13. Deut 4. 24. Pro. 1. 31. Pro 5. 22. Iohn 17.9.17 22.24 . Heb. 12. 14. Ier● 2. 13. Luke 8. 18. Mat. 18. 7. 1 Cor. 11. 19. Reproofe . Acts 15 9. 1 Iohn 3.3 . 1 Cor. 5.7 . 1 Iohn 5 . 3● Iohn 14. 23. Prov 8. 13. Mica . 6.7 . 8. 2 Pet. 1.8.9 . 10. Luke 11. 21. Luke 2. 74.75 Rom. 6.14 . Rom 27.8 . Proposition Proofe . Grounds . Instruction . Eccles. 8.12 . 13. See Esay 65. 20. 2 Chron. 13. 17. Psal. 9. 15.16 . & 7. 14.15 . 16. Prov 10. 2. Esay 57. 20. Psal. 146.4 . Esay 29. 16. 1 Cor. 3.19 . Prov● 12. 3. 1 King. 11.38 . 1 King. 12. 26. 27.28 . 2 Chron. 11. 14. 15. 1 King. 21. Pro. 21.39 . Pro. 19● 21. Psal. 2.4 5.6 . Zech 4.6 . Gal. 6. 7. 8. Hos. 8.7 . Iob 21. 7. 8. &c. Psal. 73 12. Ier. 5. 28. Reproofe . Exhortation Pro. 21.6 . Mat. 6.33 . 1 Tim. 4. 8. Psal. 135. 6. Mat. 24.35 . ●roposition Proofe . Grounds . 1 Sam. 16 7. Luke 16.15 . Luke 13.7 . Ioshua 7. 2 Chron. 19. 2.3 . Examinatiō . Pro. 14. 7. Pro , 23.20 . and 4.14.15 . Pro. 12. 26. Rom. 2. 7. 10. Rom. 2. 8.9 . Iude 4. Eccles. 8. 11. Psal. 50.21 . Exhortation Proposition 1 Tim. 1● 9. 1 Pet 4.18 . Proofe . Grounds . 1 Iohn 3.20 . Instruction . Eccles. 3.17 . and 11.9 . Eccles. 9 2. 1 Pet. 4.18 . Pro. 14. 13. B●ethius . * 1. Sam. 18. 21. Pro. 28. 1. Dan. 3.17.18 . 2 Cor. 12 9● 10. Psal. 27.1.2.3 . Psal. 46.2 . 2 Tim. 1. 12. and 4. 18. 1 Kiug . 22. 25. Reproofe . Pro. 5.12 . 13. Psal. 32. 6. Esay 1. 15. Mat. 25.41 . Mat. 7. Iob. 3. 2 Cor. 5.11 . Exhortation Proposition Proofe . Grounds . Instruction . 1 Ioh. 2. 19. Mark . 16● 16. Rom. 6 4.5 . 1 Cor. 4. ●5 . Refutation . Math● 7. 16. T. W. ●gainst Doct. White & S●aplet . rel●● , cap. ● . qu● 3. art . 4. Mark. 10.42 . 43.44 . 1 Pet. 5.3 . * So Clement 5 Bellar de eccles . lib. 3. c. 5. Bellar. de Roman● Pontif. l. 4 c. 5 p. 804 Reproofe . Exhortation Pro. 27. 23. Ier. 17. 9. Heb. 4. 12. ●roposition See Amos 3. 10. Proofe . Grounds . Instruction . Psa. 94.9 . 10. Pro. 16.1 . 2. Esay 57. 15. Psal. 4. 3. Psal. 25. 12. Esay 30. 21. Iere. 10.23 . Ier. 31. 3. Psal. 147.11 . Iere. 32.40 . Reproofe . Reproofe . Deut. 29. 2● . Rom. 9. 11. Comfort . Iob 23. 10. Exhortation Psal. 119.59 . 60. Pro. 16. 2. and 21.2 . Luke 16.15 . Pro. 3. 5. 6. Proposition Proofe . Grounds . Psal. 110. 1. Instruction . Psal. 2. 4. & 5. 5. Pro. 3.34 . Pro 10. 3. Esa. 1. 13. 14. Pro. 15. 8. Luk. 16. 15. Eccles. 4. 13. Luk. 13. 32. Heb. 1.13 . Pro. 15. 8 . 9● Psal●●3 . 18. 19● 27. Psal. 33.10 Psal. 146●4● Psal. 49.11 . 12. 17. Esay 54.14 . Pro. 11.7 . Math. 21. 44. Reproofe . Pro. 15. 8. 9. Pro. 11. 20. 21. Ezek. 18. 23. 31. Pro. 23. 5. Pro. 13. 22. Iob. 27.16.17 Pro. 13. 11. Pro. 21.7 . Pro. 21.6 . Exhortation 2 Chron. 20. 20. 2 Cor. 5. 9. Iohn 7. 37. Iohn 4. 15. Gal. 2.20 . Colos. 3.3.4 . 1 Pet. 1. 23. and 2. 2. Acts .20 . 32. Iosh. 1. 8.