Proposition II.

The second point offered to us in this verse is,

2 Proposition 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: Rom. 3.23. Rom. 5.12. 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, Esay 57.20. such, who sweltring & boyling in sinfull lusts, Iude 13. fome out their own shame, in an open scumme of all filthinesse. In this sense Mary Magdalen before her conversion, Luke 7. 39 [...] was accounted a sinner: 1 Sam. 15. 18. 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, 1 King. 21.25 who liue in open & notorious sinnes: as Achab who sold himselfe to worke wickednesse: who accustomed to sinne, follow it with greedi­nesse., Eph. 4. 19.

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 [Page 46]perswasion to the contrary, we resolue to maintaine the course we haue begun. 1 Cor. 16.13. Thus is it taken in the good sense: Stand in the faith; Ephe. 6.11. 13.14. 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 See Ier. 3.1. 12,13,14. all their past re­bellions, and imputeth not sinne unto them. Secondly, Ezek. 18.21, [...]2, 23. in the Prophet, his knowledge of Gods goodnesse, as well by an outward and ordinary revelation in the word, Iob. 33.23. 24.26.27.28. as by an inward experience in himselfe. He had walked in some counsels of the ungodly, Psal. 119. 59. 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, Psal. 32.1,2. blessed is the man whose wickednesse is forgiven, to whom the Lord imputeth no sinne. Secondly, being assu­red by an infallible and inward experience, Psa. 32.5.7 that when we hide not our iniquitie, but acknowledge and confesse our [Page 47]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.

1 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. 1 King. 12.22 24. Thus Amaziah hearkened to the voice of God, and sent away the Israelites: and Herod heard the word gladly, 2 Chron. 25. 7. [...]0. reverenced the Preacher of it, and did many things. Mark. 6.20. 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: Gen. 20.6. 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, Exod. 5. 2 [...] God cō ­māds him to let his people go serue him, he defies God, & que­stiōs who he is, he sees divers miracles, but is moved nothing [Page 48]at all; At length his owne Inchanters tell him, this is the finger of God, Exod. 5.2. 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: Exod. 8.19. when he was compeld to seeke vn­to God by Moses, and promises obedience, no sooner had he rest, Exod. 10.7. but instantly breakes promise, and furiously threatens Moses. At length when affrighted with in­stant feare, death, and hor [...]our, Exod. 10.16. 17. 28. 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; Ier. 18.6. 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. 11. 12. 13. 14. 15. 18. 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. Esay 1.5. Are they smitten? they fall away more and more: Reu. 16.9. 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.

2 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 [Page 49]destruction; All haue sinned, and are deprived of the glory of God. Rom. 3.23. 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. Luke 13. 3 [...]4. Mat. 11. 21. 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. Mark .1.4. Hence our baptisme wherby we are entred into the Covenant of grace, Luke 3. 3. is called the baptisme of repentance: Acts 13. 24. and as Iohn the Baptist, Mat. 3.2. so also Christ begins his sermons; Mark .1.15 [...] The Kingdome of God is at hand, repent, and beleeue the Gospell. Gal. k. 15. Nothing is availea­ble to this end but the new creature, neither i [...]deed can we be in Christ, 2 Cor. 5. 17. 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, 2 Cor. 3. 18. 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. Ephe. 5.8. 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, 1 Cor. 1. 21. 23. & 3. [...]6. 7. 14. 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, Zech. 7. 11. now chuses, and rests in that object of faith which before it rejected. Mary hath chosen the best part. Luke 10. 42. [Page 50]The affections are from earthly changed into heavenly, honouring, and fervently loving, what they despised heretofore and hated. Rom. 8. 5. They who are fleshly savour the things of the flesh, but the spirituall man savours the things of the spirit. Col. 3.1,2, 3. 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, Ier. 23.29. 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: Ier. 6. 16. againe he puts forth his power with his voyce: Rom. 1.16. 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.

3 Wilfull continuance, and stubborne perseverance in a sinfull course, after warning and admonition from God in his word, Luke 12. 47. 48. 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 [Page 51]doth, nor knowes it: rebellion is no better then witchcraft. 1 Sam. 15.23 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, Ioh. 3.19. 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: Iob. [...]3. 14. He speakes once or twice; hee whets his sword before he strikes, Psal. 7.12,13. 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. 2 Chron 36. 16. But the more gracious he hath been in giving warnings, the lesse favourable is he in his judgments; Amos 3. 2. 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? Esay 5. 4. [Page 52]and yet complaines, Esay. 1. 5, 6. 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. Ier. 2.27. 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, 2 Pet. 2.21. then after we haue knowne it to turne from the holy Commandement.

2 Refut.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? See Revel. 17. 12. 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, & [Page 53]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, Dan 7. 6. 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, 2 Thes. 2.10, 11,12. 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, [Page 54]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, S [...]ss. 6. c. 1.2.3. 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.

3 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 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: 2 Chro. 34.27 the hearts of Gods people tremble [Page 55]at his voyce: and when they profit, are pricked in hea­ring. Either thou standest in the way of sinners, Esay 66. 5. or else it is thus with th [...]e. Acts 2 [...]7. Amaziah can with some patience heare, and follow the commaund, 2 Chron. 25. 10,16. but hate the reproofe of the word. 1 King. 20.13. & 1 King. 22.8. 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? Ier. 3.22. 25. 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. Ier. 31.18,19 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. Zech. 12.10. Thus doe these heires of happinesse: Iob .42.6. they will lament, they will mourne as for an onely sonne: they will abhorre themselues and lye downe in ashes.

2 2. Examine thy estate by thy care, and endeavour to rise, after thou art slipt and fallen. Psal. 119.59. 60. 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: 2 Sam. 12.7. 13. 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 [Page 56]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. Pro. 23. 35. 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.

4 Reproofe.Here come under reproofe; 1 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. Mica. 2. 6. Prophesie not, say they to them that prophesie, they shall not prophesie to them, that they shall not take shame. Esay 30.9,10, 11. 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. Acts 4.18. & 13. 45. & 18. 6. 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 [Page 57]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, Gal. 1.10. 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 [Page 58]sort, they harden themselues in ignorance; looke to the great ones, Ier. 5.3.4.5. 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; Mala. 1.14. 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; 1 Sam. 15.23. 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.

2 What tongue can sharpen it selfe sufficiently vpon this [Page 59]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? Hos. 4. 2. by swea­ring, & lying, and killing, & stealing they break out, and bloud toucheth bloud: Psal. 82.2,3,6 7 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? [Page 60]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. Ezek. 22 7. 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. Exod. 23.6,7, 8. 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. Haba. 2.6. 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: Ezek. 22. 12. and they loue to say with shame bring you: Hos. 4.18. they eate up the people as bread: Psal 14.4. 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, Deut 15. 8. 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, Deut. 23.19. 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. Lev. 25.35, 36. He that was infinitely rich became poore for our sakes, 2 Cor. 8. 9. that we through his povertie might bee made rich. Luke 12. 33. Sell that you haue, and giue almes, make you bags which wax not old, a treasure that can never faile in heaven. Psal. 15. 5. If not know the Vsurer, 1 Cor. 0.10. 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: Iames 5. 1, 3. and so thou hast heaped up (goodly) treasure for thy selfe against the last day, even treasures of wrath against the day of wrath. Rom. 2.5. Yet to how many thousands may we say; thou hast taken vsury and increase, thou hast defrauded thy neigh­bour by extortion, Ezek. 22.12. and hast forgotten me saith the Lord God. How many that buy the poore for silver, and the needie for shoes? Amo [...]. 8 6. How continually hath the Lord called upon us? [Page 61] Take not my name in vaine; Exod. 20.7. sweare not at all: aboue all things sweare not. Mat. 5. 34. O doe not this abominable thing, which my soule hateth. Iam. 5.12. 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, Zech. 5.3. 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? Esay. 5.11.22. 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, Esay. 28.1. and strong to powre in strong drinke: woe to the drun­kards of Ephraim. Hee counselleth, Pro. 23. 31. looke not on the wine when it is red, and sheweth his colour in the cup. Luke 21. 34. 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 [...] 1. Cor. 6. 10. 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, Esay 28.7. 8. 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, Psal. 74. 4. we were so farre from fearing that curse of Meroz, Iudg. 5. 23. for not going to helpe the Lord [Page 62]against the mighty, or at least striving for them by prayers & h [...]miliation, Esay 22 [...]13. 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? Pro. 5. 8,15, 18, 19. & 6. 25. Pro. 5. 11. & 6.26. 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, Ier. 5.7.8.9. 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? Ezek. 18. 31. 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, 2 Tim. 4.1.2. 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, Iam. 1. 19. bee slow to speake, but swift to heare: 1 Pet, 2.2. 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 [Page 63]to us in these glad tydings of salvation? Luke 8. 18. Why doe we turn away our eares, & say in heart as those wretched Iewes, we are Lords, wee will no more come at thee? Ier. 231. 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: Ephe. 4.29.31 & 5.3. 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. Ier. 2.19. 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.

5 Consolat.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, Luke 4. 18. that he might heale the broken hear­ted, that he should preach deliverance to the Captiues, Acts 26.17. [...]8. & 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.

[Page 64]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? Ier. 10. 23. 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. Psal. 119. 37. 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, Mat. 11.28. 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, 1. Tim. 1. 15. 16. 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, [Page 65] 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.

6 ExhortationLet 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, Pro. 1. 10. 11. 15. 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: Eccle 2.1.2. 8.9.10. 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 [Page 66]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: Hosea 14.3. 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 [Page 67]without: and what shall I hope farther? Esay 30. 18. 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, Cant. 5. and shall I any longer delay, and plead excuse? Do I accurse the prid of that Hildebrand or Gregory 7. pope of Rome. 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? Esay 26. 8.9. 13. 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. Psal. 143.10. 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, Ier. 17.1. and [Page 68]graue them upon our hearts: Dan. 6 24. 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;

3 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, Mat. 23. 2. 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. Revel. 18. 7. I sit as Queene. The Lord saith to my Lord, sit at my right hand: Psal. 101. 1. 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, [Page 69]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, Pro. 1. 22. Be no more moc­kers least your bonds increase. Esay 28.22. And it is more then proba­ble, that some of those who mocked the Apostles as if they had beene overtaken with wine, Acts 2.13. 41. were not onely cal­led by the word, but throughly recalled, and pricked in their hearts, baptised and saved.

[Page 70]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. Esay. 55.7. 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.

Instruction.Gather hence these instructions. 1 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. Levit. 4. 3.22. 23 [...]27 [...]28. Levit. 21.9. 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, [Page 71]even his justice; but he desirous to content the people, fearefull to incurre Caesars displeasure, Iohn 19. 11. 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. Levit. 18.25 [...] 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 [Page 72]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.

2 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, Ephe. 5.14 [...] and commaunded to stand up, to [Page 73]receiue light, and being once raysed, and quick [...]ed with Christ, Psal 84 7. 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, Phil. 3. 13.14. 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. 2 Tim. 3.13. 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. 2 Pet [...] 1. 5,6,7 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; Read Ephe. 4. 18,19. 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. 2 Pet. 2.12. 14. And as a man that wilfully flings him­selfe from an high rocke or steeple, cannot stay, Iob 15. 16. but still fals, Esay 5.18. and the further hee goes, sinkes with more force and speed, Ier. 9.5. 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 [Page 74]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.

3 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: Tit. 1.16. 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, Pro. 1. 25. 29. 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? Ier. 20 7.8. & 17. 15. How often doe the Prophets cry out of them? I am in derision daily; every one mocketh me, the word of God [Page 75]was made a reproach to me, and a derision daily: 2 Pet. 3.3. see the manner of their skosting. Iude 18. 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, 1 Cor. 2. 14. 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. Mat. 23. 34. 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 [Page 76]they hold that Ordinance, the power of God to salvation? This behaviour were intollerable toward men, yet God must take it at our hand. Mal. 1.8. 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, Pro. 8. 34. Get thee forth (if thou wouldest finde me) by the steppes of the flocks, Cant. 1.7.8. and feed thy kids by the tents of the shepheards; Heb. 10,25. 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, 2 Pet. 3 3. 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. Luke 16. 14. All this heard the Pharises, who were covetous, and they mocked him. Thus those mockers Ez [...]k. 33. 31.

4 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 [Page 77]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: Pro. 24.9. 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; Pro. 30.17. 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.

2 Examinatiō.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.

[Page 78]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, Pro. 17. 5. 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; 2. Sam. 6.16.) or outward, part­ly by word injesting, flouting, scornfull speaking (thus Elisha was mocked, 2 Kings 2. 23. 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 [Page 79]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.

3 Reproofe.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? Eccle, 9.16. Though the wisdome of God hath openly te­stified, Pro. 28. 6. 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: Pro. 19.7. & so g [...]nerall is it, that he ascribes it to all; what the cause of this contempt is, God himselfe telleth us. Pro. 14.21. 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 [Page 80]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? wast 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 Luke 16.11. 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, Mat. 19. 24. 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, Rom. 2.4. 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? Eccle. 8.11. because sentence against an [Page 81]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, Psal. 50 20. 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, Ezek. 20.12. 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: 2 Tim. 4. 1. 2. 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 [Page 82]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? Ier. 7.19. 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 See Esay 29 20. 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: Pro. 3.34. with the scorner hee scorneth.

2. Mocking God in his Saints must here bee re­proved, 2 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 [Page 83]Hosts: In man it is the very image, Esay 6.2. Rev 4.8. (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, Levit. 11 44. 45. and sets downe the penaltie of our neglect, 1 Pet. 1.15.16 wee shall never see his face; Heb. 12 [...]4. but shall bee banished from his presence. It is the very end why God hath chosen us, Ephe. 1.4. & 5. 26.27. why Christ hath given himselfe for us; yea the effect of his bloud, the especiall worke of Gods Spirit dwelling in us. 2 Pet. 1. 4. 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 [Page 84]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; Psal. 31.18. let the lying lips be made dumbe, which speake grievous things proudly, & contemptuously against the righ­teous. Psal. 79.4.12. 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.

3 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, Luke 10.16. he that despiseth you despiseth me, and [Page 85]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. Pro. 1.25.26. 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.
• [Page 86]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,
  2 Macab. 15. 2 last verses.
  to delight the eare of the reader, nay desires to be excused for slender and bare speaking.

4 Comfort.Hence arises much consolation to an afflicted soule, which having a deepe sense of sinne, Comfort. 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: Ephe. 2.1.5. 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.

5 ExhortationTake 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, Esay. 28.52. 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 [Page 87]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.

Proposition 2.

Now follows the second proposition arising from this verse, namely;

2 Proposition 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. Ioshua 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. 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 [Page 108]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.

Pro. 8. 33.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. Luke 11. 28. He that looketh in the perfect law of libertie, & continueth ther­in, Iames 1.25. 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, Rom. 1. 16. 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, Ier. 9.23.24. 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 [Page 109]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
  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 [Page 110]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.
  1 Pet. 2. 5.
  As when in some places we are likened to the Temple of God,
  Ier. 23. 29 [...]
  & every pa [...]ticular Christian to be a liuely stone,
  Ezek. 13.
  Acts 20. 32.
  then in other places the Spirit resembles the word to an hammer that breaketh the stone,
  Mat. 13.
  and doctrine to morter, which holds us in this building;
  Esay 55.10 [...]
  so is it that meanes whereby God builds further. When our happinesse is compared to an harvest, then the word is called seed,
  1. Cor. 3 [...]6.
  the Pr [...]achers of it sowers; The word likewise is raine, th [...] Preachers those that water.
  Acts 20.32.
  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 [Page 111]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, 1 Tim. 4.13. 16 giue attendance to reading: take heed unto learning & continue therein. Art thou an hearer? Thou must be swift to heare. Iames 1. 19. It in authoritie, then Gods charge lies upon thee; Deut. 17.18. 19. 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. Ioshua 1. 8. The like com­mand is given to Ioshua. Whatsoever thou art hearken to that generall commandement; Deut. 6. 6.7. All these words which I command thee this day shall be in thy heart, and thou shalt rehearse them continually. Pro. 4.20.21. 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. Col. 3.16. Let the word of God dwell in you richly. The practise of the Saints answereth this precept: Psal. 119.97. 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 [Page 112]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, Exod. 34.29. 30. 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 [Page 113]he shines forth unto us in his grace, 2 Cor. 3.18. 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, 3 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;
  1 Pet. 4 10.
  Let every man as he hath received the gift,
  Iohn 21. 15
  minister the same one to another.
  Acts 20. 28.
  If thou art in the Ministerie, then hast thou a strict charge from God,
  1 Pet. 5. 1. 2.
  to feede the flocke,
  [...] Tim. 4. 1.2.
  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.
  Iude 20.
  The word must dwell richly in us, that wee may teach and admonish one another:
  Colos 3.16.
  we must exhort one another, and edifie one another.
  1 Thes. 5.11
  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:
  Rom. 12.5.
  why are we called members one of the other, if not in this respect? The principall m [...]m­bers [Page 114]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:
  Rom. 1.11.12
  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,
  Acts 18.26.
  an eloquent Teacher,
  Pro. 4.3.4. and 3 [...].1.2.
  and instruct him more perfectly in the way of the Lord.
  Gen. 18. 19.
  David and Bathsheba instruct Sa­lomon their sonne:
  1 Sam. 25.31.
  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 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 [Page 115]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, Col. 3. 16. not onely that it must dwell richly within them, but also to hold forth the word of life. Philip 2. 16. 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 [Page 116]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 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.
• [Page 117]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.

2 Reproofe.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, Iohn 5. 43. 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 [Page 118]thence. But when God tell us; There is no name under hea­ven by which thou canst be saved, but onely by Christ; Acts 4. 12. 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 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. Pro. 8. 33. 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? Ier. 2.31. Doe not men say as those Israelits, Wee are Lords wee will come no [Page 119]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.

1 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 2 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, [Page 120]pleadest thou hast no leasure, by reaso [...] of other employ­ments, to busie thy selfe in the word of God.

3 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 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.

5 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.

Prov. 13.4.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 [Page 121]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 3. Those are here reproved, who instruct not others (as they are able) in the word. If they haue knowledge [Page 122]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 [Page 123]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, 4 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. Ier. 44. 16.17. 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 [Page 124]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 Exhortation3. 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. Iam. 1. 19.25. Thirst, as a new borne babe for the sincere milke of the Gospell, to grow by it. 1 Pet. 2. 2. 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, Pro. 28.9. Hee that with-draweth his eare from hearing the Law, his prayer shall be abominable. Mark. 4.24. 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: Rev. 3.17. for the full stomacke despiseth an honey combe: Pro. 27.7. See Ieremie 13. 15 2. Remoue all worldly thoughts, cleare thy heart from [Page 125]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.

Proposition 2.

2 PropositionThe 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 [Page 143]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, Acts 1. 7. 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; [Page 144]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, Mat. 13.21. 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. Proofe. 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.

Iohn 15. 16.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: 1 Pet. 1.23. now every seed hath a vertue and force to produce the like.

4. The materiall and maine cause is the roote that bea­reth [Page 145]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.

1 Instruction.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, Ioh. 6.55. 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? Luke 2. 14. Another of those fruits is joy, springing from the former, nothing inferiour, nay aboue the other. It is unspeakable and glorious. 1 Pet. 1.8. It remoues all sense of cor­porall [Page 146]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; Tit. 2 [...] 11.12. 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. 1 Cor. 12.8. 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. Rom. 10. 17. 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. [Page 147]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 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 [Page 148]of seeds, and the greatest of herbes; the beginnings of it are but weake, Mat. 13 [...]31. 32. 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, Iam. 5.6.7. and hath long patience for it, See Gal. 5. 5. 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, Phil. 3.13. 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 [Page 149]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 3 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.

4 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 [Page 150]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. Psal. 92.12.13 14. 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. Pro. 4. 18. 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. Ier. 32.40. He that heareth my word, Ioh. 5. 24. Iohn 10 27. 28. Iohn 15. 16. 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. 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. But in this are we won­derfully happy, that God hath in Christ given and sealed to us everlasting life, which therefore cannot faile, be­cause [Page 151]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; 1 Pet 1.4.5. because the right is in another; Colos. 3. 3. 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, De correp. & gra [...]. 11. 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. Ier. 32.40. 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, Ephe. 1.13. 14. 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.

[Page 152]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, 2 Chron. 34. 27. 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.

2 Examinatiō.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: Psal 92 12. 13. 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 [Page 153]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.

3 Reproofe.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, Pal. 19.7. & 119 [...] 130. 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 [Page 154]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 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 [Page 155]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: Es [...]y 28.16. 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, Psal. 78.41. 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. Eccle. 7.11. 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 3 ungrounded Christians, who deny the perseverance of the Saints; and affirme, that even those who by a true [Page 156]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: 1 Cor. 10. 12. 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 [Page 157]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. Epist. Prosp. ad August.

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 [Page 158]or finally cut off from Gods favour. Rom. 6.7. Beside how shall they which are dead to sinne, liue yet therein? 1 Iohn 3. 3. nay where this hope is ( which maketh not ashamed) there will follow a continuall purifying and cleansing from sinne.

4 Consolat.Let every weake soule apply this soveraigne medi­cine to it selfe; thou shalt not utterly fall away; the same God who hath called thee, 1 Cor. 1.8. and begun this good worke i [...] thee, shall perfect, and continue it to the day of the Lord Ie­sus. Philip. 1.6. Thou shalt bee preserved blamelesse unto the comming of the Lord Iesus Christ. 1 Thes. 5.23. 24. 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: Esay [...]4. 10. 11. 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.

5 ExhortationLabour 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, Esay 5.2. those rotten figs which the Lord ab­horres, Ier. 24.2. 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 [Page 159]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, Iam. 1. 19. and thou shalt surely find thy soule to prosper, 1 Thes. 5.17. 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:

3 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 [...] [Page 160]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.

Proofe.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.

Grounds.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.

1 Instruction.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, [Page 161]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 [Page 162] 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. Pro. 16.7.

Iohn 14.27.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, Eccles. 5. 12. Riches and honours are often reserved to their owners for [Page 163]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. 2 Cor. 7.10. 11. 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 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) [Page 164]of it selfe is evill, yet as it is sanctified to those who loue God, it cannot bee reckoned among evils, but ra­ther blessings. Psal. 94. 12. Blessed is the man whom thou chasti­sest O Lord. Iam. 1. 2. Count it ex [...]eeding joy when you fall into divers tentations. Rom. 5.3. 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: Philip. 3. 8. 10. 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.

Iob 33.19. 20 [...] 29. 30.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; Pro. 23.13.14 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. Heb. 12. 10. 11.

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 [Page 165]sinfull evill without, and within, Prov. 20. 30. and this knew that holy Patient, Iob. 23. 10. 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; Heb. 12.6.7.8 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 3 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 [Page 166]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; Deu [...] 8.17.18 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. Pro. 10. 22. Honour comes not from East, West, North, or South, but God is Iudge, who maketh higb and low. Psal. 75.6.7. Therefore hee promiseth these things to those who honour him, 1 Sam. 2.30. 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, Gen. 39.2. (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; 3. 23. 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?

Object.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; Answ. 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 [Page 167]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 Examinatiō.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 [Page 168]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. Ps [...]l. 16 [...] 5. & 119. 57. 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 [Page 169]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.

3 Reproofe.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. Psal, 14.6. 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 [Page 170]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 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, Mat. 10.29 [...] 30. that the providence of God over-seeth, and o­ver-ruleth all things, so that a sp [...]rrow, or haire of our [Page 171]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, Gen. 32. 10. I am lesse then the least of thy mercies: and with David, 2 Sam. 7.18. What am I that thou s [...]ouldest bring mee hitherto? Lament. 3.22. 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 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 [Page 172]if we find some sinfull infirmitie get ground, we are rea­dy strait to conceiue, 2 Pet. 2 9. 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, Psal. 37. 5. Commit thy way unto the Lord, and trust in him, and hee shall bring it to passe: and of the Apo­stle, Philip. 4.6. Be nothing carefull, but in all things let your requests be shewen to God in prayer.

4 Consolat.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; 2 Chron. 20. 20. Put your trust in the Lord, and you shall bee assured, beleeue his Prophets, and you shall prosper. Ier. 22.15.16. 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 Exhortation [Page 173]5. Let us then bee exhorted in the words of God him­selfe to Ioshua. Iosh. 1.8. 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, 1 King [...]2.3. 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.

Proposition 2.

The second Proposition in this verse is;

2 Proposition 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, Proofe. although very cleere in it selfe, and frequently confirmed, read Ier. 17. 5. 6.

And in testimonies the grounds must be, Grounds. 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: Iohn 15.26. & 16. 13. especially being sent by the Father and the Sonne to beare witnesse of the truth, and to lead us into all truth.

1 Instruction.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, [Page 190]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: Iohn .17.9. Iohn 10. 15. Iohn 17.19. 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 [Page 191]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.

1 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. Heb. 4.2. 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, Luke 8. 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 [Page 192]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; 2 Pet. 3.16. 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 [Page 193]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.

2 Reproofe.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, Iohn 3. 16. 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, Iohn 17. 3. so that we are stran­gers [Page 194]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 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, Iohn 15. 2. that branch shall not be cut off, but purged that [Page 195]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? Ephe. 4 28. Are the rich in­structed that they trust not in uncertaine riches, but in the living God? 1 Tim. 6. 17. 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, Iohn 15. 2. and not suffer his Church to bee encumbred with us. But how deadly, and desperate is their estate, who grow [Page 196]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 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 [Page 197]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; Mica. 6.3. 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? Mat. 6.33. Seeke first Gods kingdome, and all these things shall bee cast in to thee. 2 Tim. 3. 15. Wantest thou spirituall wisedome? I make wise to salvati­on. Esay 50.4. Art thou in sorrow? I am a word of refreshing to the w [...]ary Art thou heavie? Psal. 119.50. Psal. 119 93. I com [...]ort thee. Art thou dull? I quicken thee. Deut. 32. 47. 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? Rom. 1. 16. I am the power of God to salvation. Esay 55.3. 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; Pro. 8.33 35. blessed are they that heare mee: but [Page 198]if thou sinnest against mee, thou hatest thine owne soule, and all that forsake mee, loue death.

3 ExhortationLet 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. Iohn 5. 39. 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, Luke 14.26. 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, Iob 23.12. 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, Ier. 15.15.16. 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.

The words haue beene sufficiently opened before: we must remember, that by fruit here is not onely meant the [Page 199]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, 2 Cor. 3.17. 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, Proofe. and may bee further confirmed concerning grace; Psal. 36. 1. & 10. 4. 13. 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 Instruction.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: Es [...]y 26.10. 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 [Page 200]majestie of the Lord. Ier. 13.23. Can the AEthyopian change his skinne, or the Leopard his spots, Ephe. 2. 1. then may you also doe good, which are accustomed to evill. 1 Cor [...] 2. 14. They are dead in sinnes, cannot per­ceiue, cannot repent, cannot beleeue. Rom. 2.5. Therefore the Lord compares them to such grounds, Iohn 12. 39. as either betray, resist, or choake the seed. Luke 8.

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: Rom. 10.17. 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 [Page 201]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. Gal 5.17. The Spirit lusteth against the flesh. The strong man is cast out by the stronger, Luke 11. 22. 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; [Page 202]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 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. Mat. 7. 21. Not they that say Lord, Iohn 3. 5. but they that doe the will of the Father, shall enter into the kingdome of heaven. Rev. 21. 27. 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;

• Hab. 1. 13.
  First, God is of pure eyes and cannot behold wickednesse, but is a consuming fire to such.
  Deut 4. 24.
  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 [Page 203]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.
  Pro. 1. 31.
  Now every one shall eate the fruit of his owne wayes. see Rom. 3. 16.
  Pro 5. 22.
  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,
  Iohn 17.9.17 22.24.
  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 [Page 204]of holinesse,
  Heb. 12. 14.
  and that without holinesse no man shall see God.

3 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: Ier [...] 2. 13. They forsake the fountaine of flowing waters, to digge themselues pits which will hold no water. Luke 8. 18. 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. Mat. 18. 7. Necessarily must offences come [...] yea to this end, that those whom God approues might bee knowne, 1 Cor. 11. 19. 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 [Page 205]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.

2 Reproofe.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 [Page 206]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. Acts 15 9. Every man that hath this hope purgeth himselfe, as hee is pure. 1 Iohn 3.3. Purge out therefore the old leaven, that yee may bee a new lumpe. 1 Cor. 5.7. It will teach us; This is the loue of God to keepe his commandements. 1 Iohn 5.3 [...] If any man loue mee, hee will keepe my word. Iohn 14. 23. The feare of the Lord is to hate evill. Prov 8. 13.

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? Mica. 6.7. 8. 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 [Page 207]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.

2 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, 2 Pet. 1.8.9. 10. by fortifying that which is weake, and adding grace unto grace. Luke 11. 21. 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, Luke 2. 74.75 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 [Page 208]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, Rom. 6.14. 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, Rom 27.8. 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 words haue before beene sufficiently unfolded. The proofe is also plaine, and very often repeated. Proofe. 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; Grounds. 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 Instruction.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. Eccles. 8.12. 13. 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. See Esay 65. 20. 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? [Page 210]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. 2 Chron. 13. 17. 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, Psal. 9. 15.16. & 7. 14.15. 16. 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 [Page 211]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. Prov 10. 2. 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, [Page 212]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. Esay 57. 20. The wicked are like the raging sea, that cannot rest, and yet when his breath departeth, Psal. 146.4. and he returneth to his earth, (if not before) all his thoughts perish.

2 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; Esay 29. 16. your tur­ning of devises shall it not bee esteemed as the potters clay. 1 Cor. 3.19. The wisedome of this world is foolishnesse with God. Prov [...] 12. 3. A man cannot be established by wickednes. 1 King. 11.38. 1 King. 12. 26. 27.28. That devise of Ieroboam, refusing the advise of God by Abyah, not suffering the peo­ple to carry their sacrifices to Ierusalem, & there to wor­ship, 2 Chron. 11. 14. 15. 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. 1 King. 21. 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 [Page 212]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;
  Pro. 21.39.
  Now there is no understanding or counsell against the Lord, ther­fore though many devises are in the heart of man,
  Pro. 19 [...] 21.
  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,
  Psal. 2.4 5.6.
  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,
  Zech 4.6.
  even a [Page 214]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.
  Gal. 6. 7. 8.
  Hos. 8.7.
  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 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; Iob 21. 7. 8. &c. for wicked men prosper in these things, Psal. 73 12. yet no wicked man hath here prosperitie, Ier. 5. 28. 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 [Page 215]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.

2 Reproofe.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 [Page 215]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 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, [Page 216]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 Exhortation3. 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 [Page 218]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, Pro. 21.6. 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; Mat. 6.33. 1. of Gods promise: Seeke first the kingdome of God and his righteousnesse, and all these things shall bee ad­ded unto you. 1 Tim. 4. 8. 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, Psal. 135. 6. who doth whatsoever hee will in hea­ven and earth. Mat. 24.35. 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;

5 [...]roposition 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.

[Page 219]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 [Page 219]them into utter perdition of body and soule.

Proofe. Proofe: See Psal. 35. 5. Esay 17. 13. Ier. 15.7. Mat. 13. 12.

Grounds. Grounds are 1. In God; Hee seeth not as man seeth, but beholdes the heart; 1 Sam. 16 7. and th [...]refore that which is highly estee­med by man is despised by God. Luke 16.15.

2. In the Prophet; his knowledge gotten in the Sanctu­arie, which we haue so often mentioned.

1 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. Luke 13.7. 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. Ioshua 7. 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 [Page 221]comes in with a righteous Ioseph, so with wicked Ahab, and his societie a curse may come to a good Iehosaphat. 2 Chron. 19. 2.3. 3. As their companie is very infectious, so our nature very catching.

2 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 [Page 222]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.

3 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 [Page 223]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, [Page 224]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 Examinatiō.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.

3 1. Those are here cen [...]ured, that choose rather to bee [Page 225]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 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, Pro. 14. 7. 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, Pro, 23.20. and 4.14.15. 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 [Page 226] 3 truth, and resolving to giue no credit to it: when wee heare the Wisedome of God witnesse to us, Pro. 12. 26. 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: Rom. 2. 7. 10. 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, Rom. 2. 8.9. and obeying unrighteousnesse, shall bee indignation and wrath: Tribulation and anguish [Page 227]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 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? Iude 4. wee abuse his grace to wantones. Is he patient? Eccles. 8. 11. wee a­buse his patience to hardnesse, and encouragement to sinne. Is he silent expecting our returne? Psal. 50.21. 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.

4 ExhortationOh 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 [Page 228]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.

Proposition 2. 2 PropositionThe 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 [Page 242]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. 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; Grounds. 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.

1 Instruction.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 [Page 243]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. 1 Ioh. 2. 19. 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; Mark .16 [...] 16. the Gospell preached begets us in Christ: Rom. 6 4.5. But the Gospell, and baptism where they are made effectuall by the worke of the Spirit clense, 1 Cor. 4. [...]5. 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 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 [Page 244]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 [Page 245]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.

2 Refutation.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, Math [...] 7. 16. 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 [Page 246]friend to heretikes, who maintaines an ordinary reading of Scripture: T. W. [...]gainst Doct. White & S [...]aplet. rel [...], cap. [...]. qu [...] 3. art. 4. 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, Mark. 10.42. 43.44. ( Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18.) and absolutely interdicted all [...]itles, 1 Pet. 5.3. 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 So Clement 5 they take upon them to commaund [Page 247]Angels:) but also call him openly (and justifie those ti­tles) the head, the Monarch, and Spouse of the whole Church. Nay saith Bellarmine; Bellar de eccles. lib. 3. c. 5. 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, Bellar. de Ro­man [...] Pontif. l. 4 c. 5 p. 804 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 [Page 248]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.

3 Reproofe.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 [Page 249]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?

4 ExhortationLearne 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:
  Pro. 27. 23.
  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?
• [Page 250]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, Ier. 17. 9. 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, Heb. 4. 12. 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.

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 [Page 263]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.

2 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. Proofe. Mat. 7. 23. and 25. 12. Psal. 9. 17.

Grounds. 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,
  Psal. 110. 1.
  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 Instruction.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; Psal. 2. 4. & 5. 5. 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. Pro. 3.34. Pro 10. 3. 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 [Page 264]to God. Nay if we looke to their religion, it is a bur­den, and hatefull: Esa. 1. 13. 14. Incense is abomination to mee, I hate your new moones, &c. their sacrifices abominable: their best workes b [...]t glittering sinnes, Pro. 15. 8. as sayes truely that good Father: in which respect our Saviour a [...]firmes, Luk. 16. 15. 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, Eccles. 4. 13. 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? Luk. 13. 32. 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? [Page 265]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, Heb. 1.13. Psal. 10.4. Now in God there is an infi [...]ite purenesse, goodn [...]sse, Pro. 15. 8.9 [...] wisedome, and majestie, in whose eyes there­fore such persons, and all their wayes cannot but be abo­minable.

2 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. Psal [...] [...]3. 18. 19 [...] 27. 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, Psal. 33.10 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. Psal. 146 [...]4 [...] so likewise see Esa. 8. 9. 10. For their pomp, honour, and glory, Psal. 49.11. 12. 17. 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. Esay 54.14. 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. Pro. 11.7. 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 [Page 266]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, Math. 21. 44. 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.

2 Reproofe.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, [Page 267]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. Pro. 15. 8. 9. The sacrifice of the wicked is abomina­tion to the Lord, and all their wayes. Pro. 11. 20. 21. 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, Ezek. 18. 23. 31. 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.

[Page 268]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? Pro. 23. 5. 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. Pro. 13. 22. If the wicked heape up silver as the dust, and prepare raiment as the clay, hee may prepare it, Iob. 27.16.17 but the just shall put it on, and hee shall divide the silver. The riches of vanitie shall diminish: Pro. 13. 11. Pro. 21.7. Nay the happinesse of the wicked shall destroy them: yet will they by fraud, cousonage, oppres­sion, lies, perjuries, and all manner of wickednesse, la­bour [Page 269]to inrich themselues, and bee loaded with thicke clay. How true and fearefull is that saying, Pro. 21.6. 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.

3 ExhortationTo 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: 2 Chron. 20. 20. 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 [Page 270]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, 2 Cor. 5. 9. 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, Iohn 7. 37. Iohn 4. 15. 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: Gal. 2.20. 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. Colos. 3.3.4.

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: 1 Pet. 1. 23. and 2. 2. that which will build thee up, and giue thee an inheritance among those that are sanctifi­ed. Acts .20. 32. [Page 271]Oh then hold thine eyes, thine eares, thy heart close unto it, Iosh. 1. 8. 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.

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