THE WAY TO BLESSEDNESS, A TREATISE OR COMMENTARY, ON THE FIRST PSALM.  PSAL. 119. 1. Blessed are the undefiled in the way: who walk in the Law of the Lord. 
By PHINEES FLETCHER, B. in D. and Minister of God's Word at Hilgay, in NORFOLK.  
LONDON, Printed by I. D. for james Boler, and are to be sold at the Marigold, in Paul's Churchyard, 1632.   

TO MY MOST HONOURED, FREE, AND BOUNTIFUL Patron, Sir HENRY WILLOUGHBY, Baronet, and to his most worthy Lady, all blessings of this, and a better life.  
Sir,  
THe ignorant generally complain of too much preaching, and some learned of too much writing. The first have no eyes to see, either the grace of God in his word, or their own want of grace, for want of that gracious word. The other (I think) in this, have squint eyes, or at least look not the r●ght way to the Gospel. For did they condemn only the wanton, idle, and vain Pamphlets, (which too licentiously pandaring for lust) stand forth in every shop, or those turbulent libels, which being engendered in earthly minds, break forth into all bitterness, and fill the world with storms and schisms, who would not rise up with them against the wicked? But the books by them censured, nay despised, and derided, are such as tend to edification; and are scorned, either because they savour not of profound and deep learning, or not bombasted with multiplicity of reading, or not stuck thick enough with the flowers of Rhetoric; when yet our own experience makes us see these despised labours wonderfully to prosper in the Church: whether it be that the Lord delights to glorify his power in infirmity, and takes no pleasure in the wisdom of words, (which makes the cross of Christ of no effect) or as light, so the word, is most clear and powerful, when least mixed. Famous is that history of Sozomen, who hath left it upon record, that in the first Council of Nice, when an heathen Philosopher did not a little stumble the learned Christians, a simple old man stepped out, and with plain dealing both confuted, and converted him: No question there is great, and even necessary use of those special gifts in the Church: yet by such examples the Lord plainly shows, that he will not have his meanest grace despised. I am persuaded, that with as much reason, and less blasphemy we may quarrel with the Creator, for making so many rivers and fountains on earth, so many stars in heaven; as with the Redeemer, and blessed Spirit, for storing this Kingdom with those gifts which make it as a watered garden, and another firmament, full of glorious lights, shedding their beams into every corner.  
For myself, if any desire to know the reasons impelling me to write what before I had spoken, and give way to my private and weak meditations to look out in public, upon so learned an Age; the chief are these.  

First; That redoubled and trebled command of our most gracious Saviour, 
john 21. 15. 16. 17.  Feed my sheep, together with that enforcing motive, As thou lovest me. Oh! who can love him sufficiently who loved to death, whose love passeth knowledge? 
Ephe. 3. ●9.  Or how can any man feed too much, when no man can love enough? Therefore that Apostle, there so adjured, contented not himself to feed by preaching, but to this day feeds us by his writing. The same precept is often by his blessed Spirit pressed upon his Ministers: 
1 Pet. 5. 2. and 4. 10.  Feed the flock of Christ. As every man hath received the gift, so let him administer it ●o other, 
Act .20. 28.  as good Stewards of the manifold graces of God. Take heed to yourselves, and to the flock, over which the holy Ghost hath made you Overseers to feed the Church of God, which he hath purchased with his own blood. O strong adjuration! Now God forbid, that I should ever esteem any pains sufficient for that, for which God thought not his blood too much.  
Secondly; The straight account which our Sovereign Lord hath foretold he will exact of all his servants, 
Math. 25. 26. 30.  to whom he commits these treasures of his grace, so that the single talon shall be accountable, and the slothful person adjudged to a fearful condemnation, and execution for not putting it to the bank.  
Thirdly; The profit of God's people, especially those committed to me by Christ. Surely there is a wonderful love between a faithful Pastor and his faithful people. The Galatians could give their eyes; 
Gal. 4. 15.  
Rom. 16. 4.  Aquila and Priscilla their lives to the Apostle. But beyond all admiration was the love of that Apostle, 
2 Cor. 12. 5.  who not only loved the more, 
Phil. 1. 22. 23. 24.  the less he was beloved, their neglect (as it were by Antiperistasis) kindling, and enflaming his affections, but could willingly defer his joys with Christ in heaven, and still live under the bloody persecution of jews, Gentiles, false Brethren, and (which is worse than all these) the fiery opposition, and loathsome, but forced struggle with remainders of sin, that he might build the Church. He knew not which to choose, his presence with Christ in infinite felicity, or his edifying the Church with all worldly misery.  
Last; Though there be even innumerable lights heaven, yet is there not one in vain: the very least and most obscure have their use, their light, and influence: yea those infinite little stars, which by us cannot be discerned, by reason, partly of their distance, partly of their smallness, yet do they pave, embrighten, and point out that milky way in heaven. And I doubt not, but this little and weak work shall through his power, who brings light out of darkness, direct some, or further them in that blessed way to eternal life.   
But it may be, some will stop my way with slight entertainment, and strong opposition of the world.  
This cannot weigh with those stronger arguments inciting me to this duty. I remember the Astronomers distinguish the visible fixed stars into six several magnitudes; Those of the first and chiefest exceed the whole earth in quantity an hundred and sevenfold, and even the most obscure and cloudy of the sixth magnitude, eighteen-fold with advantage. Thus those first and great stars (the holy Apostles,) their followers and immediate Successors how wonderfully they did surmount the whole earth, may easily appear in this; that when all the world interposed itself to eclipse their light, yet did they then shine more bright, and filled the whole earth with the glorious splendour of the Gospel of Christ. So even in these last ages, we have known that notwithstanding all the opposition of Popes, Emperors, and many other Princes (the whole earth indeed being banded against a very few, and far inferior to those fi●st Ministers) yet did they overcome all their malice, and shed the long obscured light into all parts of the Christian world. For myself I rest assured, that one heavenly spark in the least of those stars shining in the right hand of Christ shall not, nor cannot by any earthly opposition be so eclipsed, but that it shall break through, and both enlighten, and inflame some of those whom God hath chosen.  
It may be some also will object, that other more learned, and every way more sufficient, have already laboured in this Vineyard, and set forth their works on this Psalm.  
I willingly confess it: yet I know not any more but one, even that eloquent Apollo's, 
M. Bolton.  powerful and mighty in the word; and am certain, that learned and religious men will not disdain, that when he from this living fountain hath filled his silver Cistern, I should also with my earthly pitcher draw, and pour out some of the same water of life unto the sheep of my Master.  
Now most worthy Patron, I have been bold to entitle you, and your worthy Lady to this labour, not only in remembrance of your much love, and my long courteous entertainment in your house (such as I never saw any Gentleman give unto their Minister;) or that first I initiated my weak Ministry in your Family and Hamlet; but especially because I acknowledge myself, and whatsoever is mine  
Yours in the Lord jesus Christ; To whose grace, and fullness of it, he shall ever commend you, and all yours, who thirsts and longs for your soul; PHINEES FLETCHER.   

To my dear Parishioners of HILGAY in NORFOLK.  
CHristian Brethren, my conscience, and he tha● is greater than the conscience bears me witness, that I never spared any pains for your profit, either public or private, but by prayer for you, and preaching to you, have laboured with all, nay above my strength, to bring you to that true knowledge of God, and our Lord jesus Christ; and settle you in his grace. What is wrought in every one's heart God only knows. But (blessed be his name for ever) some fruit the Lord of the Harvest hath made me see springing, some even ripening, which hath encouraged me to publish this little work: not only that other Christians if it please the Lord, may receive some help, but especially that you of this flock whom God hath called, may be further builded in your most holy faith; and others who have yet resisted, may either be recalled and brought home, or else being convinced, have a testimony witnessing to their faces their rebellion, and justifying their condemnation both here, and in the day of the Lord.  
Neither have I been disheartened by the opposition of some instruments of Satan; 
jer. 7.9. 10.  but accounting their malicious and causeless quarrelling, the second mark of God's effectual working by my infirmity, I have with more heart and cheerfulness laboured in the work of God. Now my Brethren, and dear beloved in the Lord jesus Christ, I beseech you in the Lord, remember and well consider your holy calling: You profess yourselves Christians, even the followers of Christ, and you have, and may here again evidently discern the Lord, by his Spirit showing you the old and good way, and leading you in it by footing of this excellent Prophet. Now manifest yourselves to be, as your are and will be called; be Christians: follow the voice of the Lord in his word, follow his followers, and set your feet into the path of life. Will you walk in the counsel of the ungodly? stand in the way of sinners? sit down in the seat of scorners? Will you swear, curse, lie, slander? will you drink, roar, will you speak wantonly, will you with such carelessness profane the Sabbath, despise God in his saving Ordinances, neglect the Lord in your families, and then think and say, We shall be delivered, though we do all these abominations? Take heed my Brethren, we serve a most gracious, but yet a jealous God, whose jealousy shall smoke against such despisers, to bring all the fearful curses temporal and eternal (threatened in the Law) upon such a rebellious miserable creature. Deut. 29. 19 20.  
To conclude (dear Brethren) after whom I long in the bowels of Christ, the Lord hath set before you life and death, blessing and cursing: the same Lord give you an heart to choose life, that here weighing in grace, hereafter you may be filled with glory. Amen, LORD JESUS, Amen. So shall ever pray  
Your faithful Pastor Phinees Fletcher.   

¶ The Preface to every Christian Reader.  
IN all Sciences whether liberal, or manual, that Scholar makes the most happy progress, whose Master doth first by instruction lay down before him the grounds of his Art, and then farther opens them by practice, and example. That guide will best conduct us, who not only points out the way with his finger, but beats it with his foot, and cheerfully calls us after him.  
This happiness our great, and only Doctor affords us in his scriptures, who both propounds distinctly the mysteries of our faith in the Gospel, and the rule of our manners in the law, and with all illustrats both in the plain tract, beaten by himself, and his faithful members, whose footsteps of holy faith, and conversation, printed deep before us, have made the way much more easy for us that follow.  
It is no small light to us, when we see the combat between the Spirit, and the flesh doctrinally expressed. Gal. 5. 17. But when we behold it acted personally in the Apostle (Rom. 7.) and view him wrestling with that loathsome, and cumbersome enemy, even the body of death, sometime taking, sometime giving the foil, crying out for help, and breaking forth into thanks for his victory, it doth not only clear our understanding, but powerfully works on our affections, shows our enemy, and kindles us against him; first teacheth us, that fight we must; then instructs us how to fight how to overcome, and how to use the conquest.  
Therefore I dare boldly affirm, and every good Christians experience will confirm it, no portion of scripture yields more comfort to a soul struggling with sin, and almost fainting under the burden of corruption, than that duel there managed by the Apostle under the people of all the faithful. And this is the reason why the book of Psalms is by all acknowledged the most profitable, and usefully because we here behold lively drawn, by Gods own finger, not only the face, and hands (the outward profession, and actions) but the very heart of that man, who was according to Gods own heart: and so may take there a full view of every limb, and be acquainted with every joint, and feature of the new, and inward man: we shall there see that heart ever in action, continually drawing from that living fountain the word (to which it cleaves unseparably) the waters of life, and having throughly concocted them in the affection, returning them again to every part for growth and practice.  
Sometime we may perceive him, as a Conqueror, with that stone which the builders refused, casting down the Goliath, which de●ies the Israel of God, even every high thing, which exalst itself against the knowledge of God; yea with his head in his hand, bringing into captivity every thought to the obedience of Christ; sometime again fainting (as in the battle with Ishibenob) under the spear of those uncircumcised affections, which still border on God's people, and are sworn, and restless enemies against the Spirit. Here may you view him tugging, with that roaring Lion, who seeks whom he may devour, and rescuing out of his mouth that almost lost sheep; there again compassed about with mighty bulls of Basan, gaping on him with their mouths, baited with dogs, even the assembly of the wicked, and crying loud for help, that his soul may be delivered from the sword, and the power of the dog. Ofttimes you may hear him, like the Lark, singing, and mounting in his song; his heart well tuned, and his tongue consorting with it, both full to the brinks, and overflowing with praise, and thanksgiving, yet often mourning like a dove, and chattering like a swallow, his spirit drunk up, and sinking in the deep waters, sticking fast in the mire, where no stay is: sometime faith even soaring so high that it is singed with presumption, sometime plunged in the deep labouring for life, altogether benumbed, and almost frozen in despair.  
In a word, the Book of Psalms is a field, where we may be most skilfully trained in all our Christian warfare: where this great Commander, famous for earthly, but far more renowned for heavenly victories, will breed us up in skill, and courage by his own example: where, of the one side we shall learn to know all our spiritual enemies, their colours, weapons, stratagems, their manner of charging; of the other side our Captain, succours, armours offensive, and defensive, our discipline, conflict, victory, and triumph, and all these not only by relation, but action in our fellow-soldier, and an old experienced Commander.  
This was the cause why having in the flock (over which the great Shepherd hath set me) for some years laid a foundation in the more contemplative, and doctrinal parts of scripture; I after desired to build on this ground, and lead them on to the practical, here to learn of this holy Psalmist, how to do that, which they have there learned must be done. In this little brook this net hath not wholly been in vain; which hath persuaded me to let it down into the sea; I have not fished for vain glory, or applause of men, nor used such trammels, as may enclose any such game. He that hath spent most labour this way, hath taken nothing, but that proverb: He hath fished fair, and caught a frog. But if Christ may receive any glory from hence, or any of his members profit: this is all my Ambition; for which I will earnestly sue to him, who delights to glorify his power in humane weakness, and teacheth the only wisdom by this reputed foolishness. To his grace, in the Lord jesus Christ● I heartily commend thee true Christian Reader; earnestly praying, thou mayst grow in knowledge; and more, in practice of what thou knowest.  
Thy fellow-servant. Phinees Fletcher.   

The Analysis.  
〈◊〉 the P 〈…〉 o. 

1. the Author. 

Principal, The holy Ghost.  
Subordinate, The Kingly Prophet David.    
2. The matter here observe 

1. the Scope 

General of all Scripture; to to be a lamp unto our feet, etc.  
Special to discover 

1. the blessedness of man.  
2. the misery of man.      
2. The method where our Guide pointeth out 

1. The right end desired of all 

1. more confusedly and far off in the sum, Blessed etc.  
2. more distinctly and near hand. 

1. by similitude A tree 

1. planted. ver. 1.  
2. watered. ver. 1.  
3. fruitful. ver. 1.  
4. flourishing ver. 1.    
2. by a part of it namely Prosperity ver. 3.      
And with the end the way to it. 

1. The left hand to be declined 

1. ungodly counsel ver. 1.  
2. way of sinners. ver. 1.  
3. seat of scorners. ver. 1.    
2. The right hand to be followed. 

1. delighting in the word amplified by the time. day & night v. 2  
2. meditating in the word amplified by the time. day & night v. 2      
2. The contrary end detested of all, described. 

1. Negatively, not so: that is, 

1. not blessed, but cursed. ver. 4.  
2. not planted, but wild. ver. 4.  
3. not watered, but parched. ver. 4.  
4. not fruitful, but barren. ver. 4.  
5. not flourishing, but fading. ver. 4.  
6. not prospering, but confounded. ver. 4.    
2. Affirmatively. 

1. By a similitude, As chaff blown away, vers. 4.  
2. Simply, 

1. to be condemned. ver. 5.  
2. to be separated. ver. 5.        
3. The reason of both, God's providence 

overlooking both vers. 6.  
overruling both vers. 6.           

A Treatise or Commentary upon the first Psalm.  
Psalm I.  
1 Blessed is the man that walketh not in the Counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  
2 But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.  
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither, and whatsoever he doth shall prosper.  
4 The ungodly are not so; but are like the chaff which the wind driveth away.  
5 Therefore the ungodly shall not stand in judgement, nor sinners in the Congregation of the righteous.  
6 For the Lord knoweth the way of the righteous, and the way of the wicked shall perish.  
Blessedness is that greatest good of man, which all desire and seek for itself, and all other things for it: that Haven of rest, to which man drives with all his sails, and oars, and there unfraughts all his thoughts and actions; sits down, and so acquieteth his soul, Where it is situate, and how to shape our course to attain it, no Card or Compass, but only God's Word can direct us. They which sail thither without this Needle (do but observe them) after with their guide they have compassed Sea and Land, finish their voyage in the dead Sea. Most men, and almost all that travail this way, are wasted by such Pilots, that it is no marvel to see them so widely or wildly to err and wander.  
The Covetous man sets Mammon at the stern, and makes no doubt, but to arrive safely there with such a guide The Ambitious chooseth Lucifer, and fully persuades himself to attain it by his direction. The Voluptuous takes along Beliall with him, (that dissolute and unthrifty companion) and fears not, while he holds the rudder, to touch at this Land of Happiness. The very best, and wisest not only of the Heathen, but worldly Professors resting themselves upon Morality, and Form, have seemed to themselves and others a long time to make a good voyage, but all at length split at one rock, and meet in the gulf of destruction.  
Some few embarking themselves in that sure, but despised Vessel of God's word, and utterly rejecting all other Pilots, giving up themselves unto the direction of the blessed Spirit, have, not indeed without many storms, yet safely landed their souls in that blessed Haven, and possessed the inheritance of rest and promise. 
Prov. 8. 31.  Hence it is that the Wisdom of God whose delights are with the children of men, 
Mat. 9 36.  seeing such multitudes scattered, and wand'ring as sheep without a shepherd, hath compassion on them, and aswell by his own, as by this his King of Herald's voice, and by his Son (the wisest type of Wisdom) calls to these wand'ring wretches: 
Prov. 9.6.  Forsake your way ye foolish, and you shall live, and walk in the way of understanding.  
Now of this Psalm, (where our happy estate is excellently described, and the way to it plainly pointed out to us) it is fit to consider aswell the Author as the matter. The Author is either principal, or subordinate, our head jesus Christ, who by his Spirit indicted it, and the Prophet David, whom he used as his Secretary, or hand to write it. The scope, as of all other Scripture, is to be a lamp unto our feet, and a light unto our paths, 
Psal. 119.105  and as the very finger of God, to point out the new, and dangerous, but enticing way to misery, and the old, and safe way, which leads to happiness. The method or order is this. First our Guide shows us a far off, a general & confused view of blessedness; the end of all our travel: then points out the lefthand way, which to an unwary eye seems fair, and likely, and warns us to take heed of it; which more perfectly he describes, by the several periods of it. These are three. 1. walking in the counsel of the ungodly; 2. standing in the way of sinners; 3. sitting in the seat of the scornful:  
All this in the first verse.  
Secondly, he sets out the true way to happiness, which seems the farthest about, but is the nearest home● and our several journeys in it, which are but two: first delighting; secondly, meditating in God's word, which is amplified from the time, day and night: And this is contained in the second verse.  
Thirdly, in the next place he more distinctly and severally discovers this happiness, that so he may win us to it; First, by a most familiar and elegant similitude of a tree: 1. planted: 2. watered: 3. fruitful: 4. flourishing: then by a part of it namely, prosperity. This in the 3 verse.  
Fourthly h● displays the woeful estate of those who go the other way; first negatively, They are not so: not blessed, not planted, not watered, not fruitful, not flourishing, they prosper not. Again affirmatively, by a comparison: they are as chaff blown away with the wind; and therefore shall be separated from the wheat, and burnt with fire. This is delivered in the 4 and 5 verses.  
Lastly in the sixth, he gives an infallible reason of all he speaks, namely, the providence of God overlooking, and disposing both.  
Now as a Guide, who undertakes only to bring us in the right way to our journey's end, in our passage will beguile the way with some discourse, or name to us the Towns, Castles, Rivers, etc. by which we pass. So this holy Saint leading us forward, entertains the way with much profitable matter: pointing out though obscurely old Babylon, and new jerusalem, the false, and true Church with their laws and manners. Having thus prepared the way, let us now enter upon it, and in the first we'll observe the Guide himself; from whom we gather this proposition.  

Proposition.  The Prophet David, and in him, the holy Ghost is the Author of this Psalm.  
And that we may profit the more by this Teacher, let us consider how he is qualified for this office: wise Princes, if they cannot make men fit for any place, will choose such as are already made to their hand. But the Lord's election prepares, and enables his servants for any calling in his Church. Let us then behold him either in his spiritual or temporal estate. First God took him (the youngest of many brethren) from following the sheep, and made him a Shepherd of men; King over his only people, the house of Israel; and so filled his heart with wisdom, valour, and other gifts necessary for government, that never any Prince jointly in them all, was more, or indeed equally renowned. He blessed his reign with many famous victories; 
2 Sam. 7. 9  was with him wheresoever he went, cut off all his enemies, and made him a great name, like the name of the great men which are on the earth.  
Secondly, his spiritual estate may be considered either in his public office, 
2 Chron. 8.14  as he was a Prophet, a man of God, none more famous among the Prophets: or in his private disposition, 
Acts 13, 22.  a man after Gods own heart, propounded as a pattern, especially to Princes; whence it is that all his successors are either condemned for not following him, or commended for treading in his footsteps.  
For confirmation of this Proposition, 
Proof.  it is evident that the Holy Ghost is the prime Author of the Book of Psalms: For all Scripture is inspired, and holy men spoke as they were moved by the holy Ghost. 
2 Tim. 3. 16.  Moreover our Saviour reckons the Psalms with Moses, 
2 Pet. 1. 20. 21.  & the Prophets as holy Scripture: 
Luke 24. 44. 45. Luk. 20.42.  and David by Christ is entitled to this Book: and the Scripture gives evident witness of the Spirit speaking by him; 
2 Sam. 23.1,2  The Spirit of the Lord spoke by me, and his word was in my tongue.  
It will not be unprofitable to lay down some reasons or grounds of this action, 
Grounds.  aswell in God the principal, as in David the subordinate Author. The cause then why God writes, and writes in this kind, by songs, and why he employs David, as his hand, are either in himself, in us, or in this holy Proph●t. In himself his gracious will and wisdom; 
Luke 10. 21.  He reveals and conceals these things, because it so pleaseth him. See also Exod. 33. 13. 17. and Numb. 12. 6, 7, 8. In us whom he teacheth, there are some occasions, as 1. our difficulty in learning, especially things spiritual. 2. our natural delight in Music. 3. A certain aptness in numbers to convey to our minds, and settle in our memories these profitablelessons. The reasons why he useth David in this employment, may be 1. the gift of Music, in which he excelled. 2. the sanctifying gifts of God's Spirit, which afforded ditties to his notes, and by expressing his holy affections, filled others, on all occasions, to lay open, and pour out their hearts to God in prayer. In David the cause of writing may be 1. his Faith: 
Psal. 116. 10.  I believed therefore I spoke. 2. his love, desiring to draw others on to that happiness, which himself had found. join these together, and we shall find a good ground of this action. We are unapt to learn, there is an aptness in this kind of teaching to sink easier, and deeper into our minds: God knows in his wisdom what is best for us, and his love will effect it; therefore having-fitted David with this quality of holy Music, he stirs up his heart to utter by faith, what he had learned, and by love to draw on our lagging affections to the like gracious practice.  

2 Tim. 3. 16.  Now because the Word of God whether written, or preached, is given for our use and profit, for teaching, confuting, trying, comforting, and exhorting, that by applying it partly to our understanding, we might grow in light, and be better informed in our judgement, partly, to our will and affections, we might be reform, let us see what use we may make of this point, and first for our instruction.  
Instruction. 1. Learn then here, that man is of an indocible nature, especially in things spiritual, hard to conceive, prone to forget; why else should God himself undertake this Office? Why should he employ so many Writers? so many Speakers? furnish them with all multiplicity of learning, great variety of gifts, singular, and diverse utterance? Had we a good capacity to conceive the lessons of the Spirit, were we of firm memory, to retain what we had rightly conceived, all this labour had been in vain, and needless.  
No surely, our understandings are overwhelmed with a thick mist, an Egyptian palpable darkness, not easily dispelled by this glorious light; well may the beams of God's word shine round about us, 
Zach. 7.12.  but until the Spirit of God shine in our hearts, and opens a window for it, not one spark of light can enter. O●r affections are stones, our hearts nether-milstones, Adamants, not without much labour and difficulty broken with that hammer of God, unless also his Almighty hand hold the hands of his workmen, and strike with them. How justly doth our Master complain of us? 
Esay 28.9. 10.11.  Whom shall I teach knowledge? and whom shall I make to understand the things that he heareth? them that are weaned from the milk, and drawn from the breast: for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little: for with stammering lips, and with another tongue will he speak to this people. Look as we t●ach our Infants to speak, we meet them half way, by descending to their stammering speech: we speak like children, that they may learn to speak like men; we frame our words, and fit them to their tongues, we beat speech into th●m by a continual, and never weary repetition● Thus the Lord must deal with vs● He comes down to our infant capacity, 
1 Cor. 3. 1.2  he speaks mil●e to us, not as he is able to utter, but as we are able to bear. Secondly by many blows, 
Phil. 3. 1.  and often iterations, redubling his precepts, he drives in and fastens instruction into us. We are dull of hearing, when we ought for our time to be teachers, we had need to be ta●ght again which be the ●irst principles of the oracles of God. 
Heb. 5.11.12  When the Lord laid down the doctrine of regeneration, though we are teachers in Isra●ll (as if we had no spirit in us) we dream of a carnal re-entrance into the ●omb; and when it is further opened, and explained, 
john 3. 3.4.5 9 10.  we conceive an impossibility in it, and ask how these things can be? When Christ so plainly and frequently unfolds the mystery of his death and resurrection, we (though his Apostles) so long conversant with him, understand none of these things, neither perceive the things which are spoken. 
Luke 18. 31. 32. 33. 34.  If Christ warns us of Pharisaical leaven, our minds are presently thinking of want of bread: Yet are we not more hard to conceive then easy to forget. 
Math. 16 6.7.  How easily do we forget the consolation, which speaks to us as children? 
Heb. 12. 5.  How easily do we forget the works which we have seen with our eyes? True it is, things do not sink so deep into our minds through our ears, as through our eyes, but how soon did the people of God forget his works which they saw? 
Psal. 78. 11. 42.  Certainly had those actions been not Gods, but some man's, things which concern our temporal, not spiritual life, it had be●ne impossible so soon to have razed them out of our minds. Oh! how often by this our untowardness do we compel our most patient Doctor to chide with us; 
jer. 2.32.  Can a maid forget her ornament, or a bride her attire? yet my people have forgotten me days without number. O you of little faith, why do you think thus? 
Mat 16 8.9.  Do you not yet perceive, nor remember? Nay many times we enforce him, 
job. 33●14. 16  When God speaks once, or twice, and we attend not, to open our ears by corrections, and by smart to quicken us.  
Consider here, as well Gods wonderful patience, compassion, and goodness to us, in admitting to his school such untoward scholars, and our happiness in such a Teacher. Happy is the child, who being rude, and unteachable, dull, and blockish, meets with a Master skilful to handle him, and patient in his defects; Our Doctor hath the keys of David, not only to unseal the book, but to unlock our minds, able to make poor Fishermen instructors to the wisest, & most learned of all the world. Admirable is his patience, 
* 1 Pet. 3. 20  
Psal. 95. 10.  with what great forbearance did he instruct the old world by Noah? How long did he suffer the indocible Israelits in the wilderness? See also Esay 30. 18. As a man who meets with an unapt Scholar, plies him early and late, and supplies with his own diligence, what the child wants in parts; so the Lord rises up early every day, applies himself to us in all manner of teaching, speaking to our eyes, in his works, Scripture, and Sacraments, to the ears by preaching in season, and out of season, mingling even pleasure with profit, instructing with delight, and builds up our souls with songs. If we count ourselves happy when we have placed our child with a skilful, honest, patient, and painful man, who will teach him in any trade; infinitely happy are we, that we are entered into his School, who is the only Doctor. Verily that which the Heathens feigned of their Amphion, we find true in ourselves by experience; that this heavenly music of our divine Singer, gathers together stony hearts, quickens, and fits them to the Temple of God's Spirit.  
The consideration of the writer should waken our ear, and raise up our hearts to diligent attention: Dost thou hear him take out any lesson for thee of instruction, showing thee what is good, or evil, what way leads to happiness, what carries thee to perdition: what thou must choose, and practise, what thou must reject, and avoid? Remember then, and say with thyself: It is that Divine wisdom, that Spirit of Truth, 
john 16 13.  who can neither lie, nor err, purposely sent to lead me into all truth; it is even he that reads this Lecture to me; and he hath chosen the mouth of a Kingly Prophet to utter it, who having passed through all estates, and by continual study, and practise in the word of God, being grown wiser than his enemies, than the ancient, of more understanding than all his teachers, 
Psal. 119.98, 99,100.  from his experience, and by his example can yield me excellent direction, and shall not I attend him? I will say, Speak Lord for thy Servant heareth. Dost thou hear him, 
1 Sam. 3. 9  reproving openly those that sin, sharply rebuking, that men may be sound in the ●aith? 
1 Tim. 5. 20.  Oh then think with thyself; 
Tit. 1.13.  Is not this that most pure Sp●rit, whose eye cannot endure sin and iniquity, 
Haba. 1. 13.  and who was purposely sent to reprove the world of sin, and doth he not call to me by such a tongue, 
john 16.8.  which having tasted the bitterness of sin, lifts up as bitter, and loud a cry, 
Psal. 51.7.  Purge me with Hyssop, and I shall be clean, wash me, and I shall be whiter than snow, and shall I not heed such a warning? I will hear the rod, and who hath appointed it. 
Mic. 6. 9  When he poureth forth the oil of comfort into thy wounded heart, bruised, and broken with repentance: Take words to thyself, and say. This is that glorious Comforter, whom my Saviour hath sent to dwell in me, 
Host 14 3.  and speak peace unto me, 
Ephe. 1.13.14  that he might be a seal, and earnest of his promises, and that inheritance purchased with his blood. This oil he brings to my bleeding soul in that horn of David, an horn taken from his Altar, consecrated, and fitted by that holy Anointing; 
Psal. 132● 17.  I will therefore open my sores unto him, and call upon him: O Lord heal me for my bones are vexed. 
Psal. 6.2.  When thou art exhorted to walk in the good path, and to run in the way of God's commandments, thus meditate; It is the only true Way who hath given me his Spirit to lead me, and he now calls upon me by the voice of such a Guide, who conducts me no farther, nor faster, than himself by his own example goeth before me; and shall not I hasten my slow feet, 
Psal. 143.10  and spur on my dull affections to follow? Yes certainly, I will say unto him, 
Cant. 1. 3.  Let thy good spirit lead me into the land of righteousness: 
Psal. 119. 32.  Draw me and I will run after thee. O enlarge my heart, and I will run in the way of thy Commandments. In all thy course let this thought of thy Guide never depart from thee, but commune thus with thine own heart: what is there that should stop me in this way? What is there that should not rather incite and hasten me? Shall I say? I have great possessions, promoted to some high office; increased in children, keep a great family, and burdened with many affairs both public and private? But how far did this my Guide exceed me in all outward blessings? Yet I find that every where he useth them, as so many cords to pull on his heart with more force to the practice of Godliness.  
Should I complain of discouragements, trouble, contempt, poverty, affliction? 
Psal. 119. 87 51. 141. 143.  What a shame were this to me, when I hear him professing? They had almost conumed me upon earth, but I forsook not thy precepts: The proud have had me exceedingly in derision, yet have I not declined from thy Law. I am small, and despised, yet do I not forget thy statutes. Trouble and anguish are come upon me, yet are thy Commandments my delight. Follow therefore cheerfully so good a Leader, and learn of him in riches, 
1 Tim. 6. 18.  to be rich in good works, in poverty, to be poor in spirit; 
1. Chron. 29. 3.4.  to employ all thy power to adorn and beautify the Temple of God within thee: and when thou art despised by worldly michal's, for thy zeal and cheerfulness in God's service, 
2 Sam. 6. 16. 20.21,  to be more vile, and low in thine own eyes.  
2 Re●utation. Let us here not so much refute, as detest and accurse those Popish blasphemies concerning this, and other Scriptures: Surely though a reverend opinion, and speech of the written Word, be not ever an infallible sign of a faithful Christian, yet an un-reverend estimation, contemptuous, and disgraceful speech, is a sure argument of infidelity, and Atheism. The Ancients received the Scriptures as the judge sent from heaven, and the voice of Christ, which they durst not censure, but by which they censured all other writings; yielding to the Canonical Scriptures, and to them alone, an un-deniable consent. Thus Origen, thus Austen; 
August: cont. C●es commu. l. 2● c. 31. 32  And above other Scriptures, they wonderfully extolled the Psalms: affirming the Prophet was a most sweet and delightful companion of our journey, relieving, and helping all sorts that travail this way, becoming all to all men; that there is nothing which we may not learn in the Psalms; that such as with a faithful, and serious mind exercise themselves in the Psalms, are in a manner followed with the Angels of God. Thus Nazianzen, Austen, Chrysostome, Bernard. Now how they which boast so much of Antiquity, and the only Church, agree with the Ancients, and with the true Church, we may perceive in this particulars. It is almost incredible how basely, and despitefully they speak of the Oracles of God. Let me clear this point a little. 1. They affirm the Scriptures 
* Andrad: Orthod. Rhem. test.  misty, and dark, despising that woe pronounced on those who call light darkness, and darkness light: 
2 Pet. 3.  nor once fearing in evident terms to contradict the Spirit of truth, 
Esay 5. 20.  who so often calls it light. 2. They obscure it by many 
* Concil. Trid. S●ss. 3.  Apocryphal, and humane writings, which (as the Moon under the Sun mingled with the word of truth, make a fearful Eclipse in the Church: commanding those Bastard writings to be received as the Genuine, with equal authority and estimation. 3. They have set up an earthly Meteor, exhaled from their own brain to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) another counterfeit Sun to confront the true, in pretence, to supply the defects of it. This is their 
* Concil. Triden. Sess 3.  Traditions, in word equaling, but in deed, preferring them before the Scripture. 4. The better to depress the splendour of it, they have laboured to hide it under a bushel, under the veil of an 
* Ibid.  unknown tongue. And of many other have they chosen the Vulgar translation as Authentical, which of all the rest is known, and by some of their own confessed, to be the most barbarous, spotted and defective, commanding it (under censure of Anathema) to be received, and in no pretence whatsoever, in any thing rejected. 5. They affirm the Scripture is no further a light, than it shall please the Pope to kindle, and light it up by his breath and interpretation; 
* Hosi● de expr. Dei verb.  defining, that whatsoever hath the holy Father's exposition, hath the very word of God, though he know not whether it do, nor how it can possibly agree with the word expounded: peremptorily decreeing, that no man presume to receive it in any other sense, than the holy Mother Church interprets it, whose Prerogative it is to unfold it. 6. With monstrous impudence they dare maintain, that the 
* Bellar. de Sacran lib. 2● c. 25.  strength of all former Counsels (and if of all, then of that Council also, which was held by the Apostles) and all Doctrines depends upon the authority of the present Church. Lastly they reproach and revile it, that it is a 
* Pig●. de Hi●rar. l. 3.  nose of wax, a Lesbian, or leaden rule: that it may be well defended, as godlily spoken, that the Scriptures without the Church's authority, is of no more force than Aesop's fables: and there the same Hosius sticks not plainly to say, 
Hosi. de anchor. scrip.  that the Scripture should have little weight with them, without the Church's authority. Nay, a Priest in a controversy with myself, blasphemously avers (which testimony of jesuitical doctrine I will ever keep by me) that the Scripture was not written by the command of God, nor of set purpose, but by chance. I have seen some so grossly painted, that the daubing, being melted in the Sun, hath hung by drops upon their cheeks, discovering their deformity, publishing their shame: Thus it is with this painted whore of Rome.  
As thus they spew out their gall upon the Scriptures in general (for they are those two faithful witnesses which vex these earthly men) 
Rev. 11. 10.  so especially hath that Pillar of the Council held in Constance, 
H●siu●.  disgorged his spleen against the book of Psalms in particular. David (saith he) wrote some f●w Psalms, why might he not? For even now no Prince is forbidden to make rhythms, psalms, or verses in the praise of God; all sorts of us learned and unlearned turn Poets: Thus far the Cardinal. Consider now whether this be not the beast, which usurps the horns, the power of the Lamb, 
Rev. 13.11.  but speaks with the tongue of the Dragon.  
Reproof 1. First, those are here to be rebuked, who from this gracious dealing of God, continually plying them by ceaseless teaching, admonishing, and exhorting, take no notice of their indisposition, and backwardness, nor give any credit unto this truth, when this their untowardness is evidently discovered unto them. It is strange to see what strangers men are at home; like some idle Gallants, who wander through all the world, and know nothing of their own Country: 
Prov. 17.24.  So these Salomon's fools, their eyes walk through the world, but never look into their own hearts. Surely as the eyes of our body stand naturally outward, and cannot turn themselves to spy out any thing within; so the minds of natural men can roll themselves every way, but have no sight inward. Hence it is, that wicked men being altogether unacquainted with themselves, and mere foreigners in their own hearts, cannot endure to be alone: (which the Philosopher gives as a good reason, why impious men hate solitariness;) and hence flows that vain, and proud conceit of our own abilities, despising & censuring others, discerning every mote in our neighbours, but not the beam in our own eye. How scornfully did the pharisees hear themselves taxed with blindness? 
joh. 9.39. 40.  They could soon spy the Apostles hands unwashed, but never dreamt of their own unwashed hearts and those stinking insides which never felt any water. 
Mat 15. 2.  
Luke 5.33.  How soon could they find out the Apostles not so frequently fasting, as themselves? but the stews in their own eyes, fraught with adulteries, the carrion of their own spirits rotting in the grave of hypocrisy, but fairly whited over, they never thought of it. As the blind man in the Gospel could perceive nothing, till his eyes began to be opened, but then soon had feeling of his imperfection in sight, and the first thing he saw was his want of perfect sense, discerning men as trees: so while we lie in the darkness of ignorance, we discover no weakness; but so soon as the light of God's spirit enters into the heart, we presently find out a world of wickedness: what man is able (till God set in his hand) to make the ignorant man see and acknowledge his ignorance? As the natural, so the spiritual fool, the greater idiot he is, the better he conceits of himself, as wiser than seven men that can render a reason. 
Prov. 26.16.  The truth is they have not so much wit as to know they have none: who can persuade the natural man, 
●sal. 406.  that his heart is an Adamant, that his ear is im-passable, and must be bored? See the conceit of men, Deut. 5. 27. 
Deut. 29.4.  Do but you (say they to Moses) hear God, and declare it to us, and we will hear and do it: this they ignorantly and arrogantly spoke of themselves, when yet God had not given them hearts to perceive, eyes to see, ears to hear unto that day. Thus is it at this day with those, whose eyes, ears, and hearts God hath not opened; they neither do, nor can perceive their own wants, and so think, and speak proudly of themselves, that they have good hearts to God, that they have good intents, strong faith, love to God with all their souls, etc. But when God sheds his light into their souls, what a cloud of ignorance, hardness of heart, what coldness, what deadness, what unbelief, what a world of factious flesh rebelling against the spirit, do they perceive in themselves? Take heed of this spiritual pride rooted in ignorance; for as the corn must grow downward, before it can shoot upward, so must thou fall in thyself, before thou canst rise in Christ, die to thyself, before thou canst live to him; 
1 Cor. 3. 18.  learn first to be a fool, before thou canst be wise.  
Here likewise is fit occasion to reprove that heedless disposition, never considering that God speaks in his word, whither we hear or read● If Christ had not known both our carelessness in hearing, and danger of this negligence; he would not needlessly have warned us, 
Luke 8. 18.  take heed how you hear: and so frequently have wakened our attention, crying out, 
Luke 8.8.  he that hath ears to hear, let him hear. Some out of weakness, together with Satan's lying in wait, and want of right preparation, soon forget what they are doing; never imagining that the work of their salvation is in hand; and that Christ himself by the mouth of his messenger's is treating with them. When we read the word, too seldom do we observe who holds the hand of the writer, and thus the devil steals away our life from us. Certainly most hearers are as the high way, their hearts and ears so traversed and trampled by vain thoughts, and worldly cares going and coming, and continually passing to and fro, that they hear little, observe less, profit nothing: why do not we spy out our dissolute behaviour, and judge ourselves before God? 
jer. 5.12.  Nay how many are there which deny the Lord, and say it is not he? The obstinate resolution of many to continue in sin, so hardens their hearts, that they deny their owns knowledge, and will not believe, what they dare not, nor cannot gainsay.  
See those Israelites; they knew jeremy a true Prophet, (for they had a dear-bought experience of God speaking by him) therefore they come to inquire of him, 
jer. 42.2: 5. & 43. 2.  and solemnly swear to follow the advice of God given by him: yet when he crossed them in their particular and purposed designs, they give him (nay indeed their own consciences witnessing for him) the lie; Thou speakest slalsly. Thus when the covetous heareth the thunders of the word against riotours, or the rioter against the niggard, they can yield some honour to it, and at least in word acknowledge the voice of God: but when the reproof is brought home to their own doors, and laid to their hearts, then presently we shall hear, the Prophets shall be as the wind, the word is not in them, thus shall it be to them. 
jer. 5.13.   
If we could but open our eyes to see the danger of this careless behaviour, surely it would provoke us to more diligence; the danger either in respect of God or the creature. The crows are not so busy in thy seedtime, as these wicked spirits in this heavenly tillage to make thee a fruitless and so an accursed ground. How lamentable were the estate of a Town half affamished, and round beleaguered with a strong enemy, who kept them from all succour, that they might see even at their gates store of corn sent by their friends, but no entrance for it by reason of the enemy. This is their condition: The food of eternal life is sent by Christ, brought by his messengers, stands ready at the ear to enter, but the devil bars the gate, and turns it from them. In respect of God the danger is yet greater; for he hath protested to yield us the like measure, 
Mark 4. 24.  as we shall see more largely hereafter: if we suffer him thus to go after us, entreating us to turn, and be reconciled, and we are careless; the tide shall change, when we shall as earnestly cry and howl for mercy, and he will laugh at our destruction: see his word, Prov. 1. 24, 26, 28. and the deed answering it, Zach. 7. 12, 13.  
Exhortation. Let us therefore shake out this spiritual drowsiness, wake our ears, and watch them to keep them waking: let this thought be ever in thy heart to hold them open; I see indeed a man, but I hear the Lord, the voice is man's, but the word is Gods: whether I consider the power and authority, or the love of the speaker, or matter of the speech, necessity of attention lies upon my soul. He is my sovereign Lord, 
Ephe. 4● 19  in whose hand is my life and death, temporal and eternal, his love wonderful, passing the love of all creatures, passing knowledge: the subject of his speech is my happiness, laying down plainly before mine eyes the way of my eternal life; and should I neglect such a speech, and such a speaker? Thus when we have provoked our hearts to this duty, let us inquire the means enabling us to perform it, and constantly practise them. Means 1. Labour to empty thy heart, and to cast out the ignorant conceit of knowledge; 
Luke 1.53.  he feeds the hungry: Away with that proud opinion of goodness and ability. 2. Consider the necessity, and the nature of the word, purposely sent to supply it, 
Rom. 1. 16.  being the wisdom and power of God to salvation.  
Verse I. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 
The body of this Psalm hath these two especial members. 1. The double estate of man. 2. The cause of it; both which the Holy Ghost propounds as the strongest incentives to godliness. The first is as a cord of love to draw; the second as a whip to drive us. The estate of man is either blessed and happy, or cursed and miserable. The blessed described first more confusedly and generally, in that word Blessed (or as in the Hebrew blessednesses) where thus God reasons with us; Thou desirest to be blessed, all thy actions, all thy wishes tend to this issue: but lo yonder is true blessedness, and I am here ready to be thy Guide, and have to this end lent thee my word, to be a lamp to thy feet, and a light to thy paths, 
Psal. 119.105  up then, follow me, and I will certainly bring thee to all thy wishes.  
Secondly, he points out the way to attain it: and first that which must be left and forsaken, which is three fold; 1. the counsel of the ungodly: 2. standing with sinners. 3. sitting with the scornful. Then he sets out the path, which we must take, and walk in: namely, the Word, this we do as well by delighting, as meditating in it: these are the two feet which carry us in the way to happiness, and this meditation amplified by the time, day and night; so thus God pleads with us, wouldst thou go in the straight way to happiness? the shortest cut, nay the only tract is by holiness, take heed therefore of those three lefthand paths: thou shalt see ungodly men walk in evil counsel, obstinate sinners stand in perverse ways, mockers sit down in the chair of scorning: all these may seem to flesh and blood fair and likely; but take thou heed, turn aside, and enter not into them, and know that they lead thee through vanity to destruction: but lo, there lies directly before thee, a narrow path of meditating, and delighting in the word of God, set in thy foot here, take this straight way, and it shall certainly bring thee to thy desired ends: and know howsoever it seems at first hard, and much about, thou shalt find it pleasant, and the nearest way to thy home.  
Thirdly, this happy condition of man is more particularly set out to the view, and clearly revealed unto us. 1. by a most elegant similitude of a tree, 1. planted: 2- watered: 3. fruitful: 4. ever flourishing: 2. by some part of it, namely Prosperity, where thus again our Guide confers with us; Lift up thine eyes now, and behold right before thee the joy of life, the crown of thy labours, the haven of all thy desires; see how directly this path leads thee to the true vine Christ jesus, and grafts thee in him, in whom only thou art blessed with all spiritual blessings: behold how these waters of the Sanctuary flowing from the well of life, fill thee with fruit, and sustain thee in a most flourishing estate: consider from the time thou hast constantly set thy foot in this way, I will bless thee, and make a●l thy ways to prosper.  
In the next place the cursed state of man is laid down 1. negatively, not so the wicked; that is, not blessed, but cursed; not planted, but wild; not watered, but parched; not fruitful, but barren; not flourishing, but withering, and blasted; not prospering, but confounded: 2. positively, 1. by a comparison of chaff, driven by the wind: 2. by a double consequent, they cannot stand in the day of judgement, nor in the congregation of the just.  
Lastly he shows the cause of both● namely, the Providence of God overlooking and overruling all creatures where yet further we may hear our gracious God instructing us: Look yonder, and view well the issue and end of these men, which take the other way, ●●e further they go, the further they wander from that which they seek, they are in a very wilderness, wild, dry, and barren, see there how they are stubbed up, and cast into the fire: 
Psal. 73.19.  how suddenly are they destroyed, perished, & horribly consumed? Know then the paths of men are directed by the Lord, wait thou therefore on the Lord, 
Psal. 37.23. 24.  and keep his way, and he shall exalt thee, and thou shalt inherit the Land: when the wicked men shall perish, thou shalt see it.  
Now in this first verse observe 1. the way: 2. those that go in it: 3. their proceedings or journeys: every one of these expressed in three several degrees; In the way mark 1. the entrance, counsel: 2. the continuance or progress, the habitual practice of sin more specially here called the way: 3. the uttermost extent of it rest or seat.  
The persons of wicked men going in this way, are either the ungodly (dissolute careless men, 
Phil. 3.19.  whose belly is their God, who mind earthly things) hypocrites and Atheists in heart, who have given up and sold themselves unto the world: or 2. the sinner, the notorious customary sinner, who proclaims his sin as Sodom: 3. the mocker, who derides, and makes a jest of Religion: Lastly, their proceedings are metaphorically expressed by those three positions of the body, walking, standing, and sitting.  
This then is the first proposition offering itself to our consideration.  

Proposition.  The Prophet pronounceth them blessed who walk not in the counsel of the ungodly.  
Wh●re some words had need to be unfolded. 1. That word Blessed, is of the plural number in the original, and literally should be rendered Blessednesses: for blessedness is the sum of many particular blessings, and may be considered, either in the beginnings or perfection of it. The perfect blessedness consisteth in a full removal of all evil, and ceaseless enjoying all that good of which we are ●●pable. The imperfect blessedness may stand with many evils, but requireth such proportion of good which outweighs the evil for the present, and will at length certainly end in perfection. 
Mat. 5. 11.  For our Saviour doubts not to pronounce those blessed, who are grievously persecuted; and the reason is, 
Rom. 5. 3. & 8. 18.  because we rejoice in tribulation, and the present afflictions are not worthy of the glory which shall be showed us: nay, he affirmeth those that mourn blessed; 
Mat. 5.4.  and such as hunger and thirst for righteousness; and observe the reason there given by our Lord, because (though they are not yet) they shall be satisfied. Thus the eternal Truth, who is blessed for ever, and the fountain of all blessings, and blessedness, doubts not to style those blessed, who pressed with much evil, yet have more comfort, and though yet imperfect, shall in time attain perfection.  
2 Walking, is a common metaphor in Scripture, signifying our conversation and frame of life. The body is said to walk, when the feet carry it from one place to another; so when our affections and desires move us from the practice of good to evil, or from evil to good, we are said to walk in it: thus to walk after the Law, is to frame our conversation to the direction of the law, 
Act● 21.24.  to walk after the spirit, is to square our actions according to his rule in the Gospel.  
3. Counsel may be here taken either for the devise which men follow themselves, or advise which they give us.  
4. The ungodly are such who have no true knowledge of God, to fear, trust, and love him, but either openly in word (as some) or as more in their deeds proclaim their Atheism of heart, or else closely deceiving others, and many times themselves (as those Scribes and pharisees hypocrites) under profession of religion bury a dead & rotten heart. This then is the ●ense of the words. Whosoever forsakes the advice which Atheists and hypocrites take themselves, and give others; and avoid them, not conversing, or framing his life with them in their course, he is already in a blessed estate, not indeed of perfection, but yet such as here outweighing any evil, will surely bring him to perfection.  
This is proved by frequent testimonies: 
Proof.  forsake your way you foolish, and you shall li●e and walk in the way of understanding. He that desires to see good must eschew evil: 
Prov. 9.6.  so our Saviour, blessed are you when they separate you: 
Psal. 34.12. 13. 14.  see also 2 Cor. 6. 17. 18. 
Luke 6. 22.   
The reasons of this speech in the Prophet may be diverse 1. His knowledge gotten in the Sanctuary, 
Grounds.  where he clearly saw his former error. He (as most men) was not a little shaken, with seeing some outward prosperity, and glorious paintings of happiness in wicked men, but when he came into the sanctuary of God, 
Psal. 73.17. 18. 19  the veil was taken from his eyes, & he discov●red their misery. 2. His experience of this work of God's providence, 
Psal. 37.35. 36.  I have seen the wicked strong, and spreading himself like a green bay tree, yet he passed away, and lo● he was gone, and I sought him, but he could not be found. 3. His compassion and pity to wand'ring souls, carried away with the vain pomp, and seeming prosperity of the wicked. 4. The spreading nature of grace, wherewith his heart was seasoned, which contrary to earthly happiness, delights lights to impart itself to others, as knowing that main difference betwixt earthly and heavenly riches, that the earthly are diminished, the heavenly multiplied by distribution.  

Instruction.  These may be the grounds of this action in the Prophet, whence we learn first this Instruction;  
As long as thou livest in this wicked world, thou shalt not fail to hear wicked counsel; ungodly men will be at both ears, and not cease to give thee such advice, as may provoke to lewd and ungodly courses. Thou shalt hear the profane Atheist (perhaps more covertly, yet to the same purpose) persuade thee: 
job 21.15.  Who is the Almighty that we should serve him, and what profit should we have if we should pray unto him? 
Mal. 3.14,15.  It is in vain to serve God, and to walk humbly before him: the proud are blessed, and they that work wickedness are set up, and they that tempt God, are delivered. Thou shalt hear the unrighteous man enticing: 
Pro. 1.11,12, 13, 14.  Come with us, we will lay wait for blood, and lie privily for the innocent without a cause; we will swallow them up alive, like a grave, even whole, as they that go down into the pit: we shall find all precious riches, and fill our houses with spoil. Cast in thy lot among us, we will all have one purse. Thou shalt hear the intemperate man persuading: 
Isay 56. 12.  come I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day and much more abundant: 
1 Cor. 15. 32.  Come let us eat and drink, for to morrow we shall dye. That malicious enemy of man is a cunning fowler; he hath ever his stalking horse by him, and when he hath taken any captive soul, he makes it a stall to invite others: most forcibly he allures, when he is least seen; therefore will he ever shroud himself there, where he is least suspected: he will hide himself behind some good friend, who wishes us well; 
Gen. 3. 6.  he will borrow Eves hand to reach the apple to Adam, and his wife's tongue to shake jobs patience, 
job. 2.9.  he will abuse his well-meaning friends by planting in repentance, to root out his faith.  
Thus he covered his serpent's sting in Peter's tongue, Master spare thyself: 
Mat. 16.21, 23.  thus did he ever, thus doth he now, but then especially will he try all his wits, when he sees thou beginnest to suspect thy way, and now fearest that this broad path leads thee to perdition. If once it come into thy heart, by the motion of the Spirit in his word, to put off this form and carcase of godliness, and to labour for the life and power of it, instantly he will set before thee the straightness of this narrow gate, by which thou must pass; where thou must lay down thy profits, pleasures, and bid them farewell for ever: he will tell thee of a tedious and irksome way overgrown with thorns, and briers, scorns and scoffs of men, 
Psal. 35.15.  tearing, and ceasing not, hate there, where thou expectest, and hast hitherto enjoyed much love, and perhaps deserved it: and when once he hath softened thy heart by these, and many other such suggestions, he will send in some of his Agents to speak for him, and strike while it is hot: many times such, nay most frequently such that know not what they do, a parent, a child, a friend, a wife, that shall screw into thy heart with pleasing insinuations and speak words welcome to ●●●sh and blood: as, why will you enter into such an austere and sour kind of life? there is no joy, no solace in it; many by these courses have come to much sorrow of mind, and never knew merry hour after: What? Think you that none but such straitlaced creatures can enter into God's Kingdom? Do you not see your Father, a wise man, this, or that scholar, such, or such a Minister use no such spiced conscience, and yet make no doubt but to do as well as you, and come to heaven before you? It is not amiss, will some say, that you are turned into the right path, but why go you so fast? It is good to use temper and moderation, Be not righteous overmuch; such hot spirits soon tyre, and seldom hold out. Thus will he labour to quench the Spirit, and first ●ndeavouring to rake up those sparks of that fiery Baptism, under the cover of more staidness, and better temper, will soon bring thee to lukewarmness, and a little after drown and freeze thy heart in a deep security, and so one devil being cast out a while, brings in seven other worse than himself.  
When the heart is salted with grace, it seasons not only the whole man, but desires also to spread itself further to all other, with whom he converseth. Hence the Kingdom of God is compared to leaven, 
Mat. 13.33.  which is hid in three pecks of meal, till all is leavened. 
Mark 9.50.  Fitly is grace resembled to salt, which hath not only seasoning in itself, but imparts it to any thing that toucheth it: 
Psal. 34. 8● 11  Thus here the Psalmist having purged out that old leaven, and entered into the new lump, both here and every where invites and pulls on others to the same condition. Thus is it with all the Saints, when Andrew had found Christ, 
john 1. john 4.  he draws along with him his brother Peter ● when Christ had called Philip, Philip calls Nathanaell ● the woman of Samaria invites all her Townsmen. Do but find one gracious man, who hath received this treasure, and hides it up in a napkin? No certainly; Grace is a Baptism of fire, which catcheth any thing that is near, and kindles it with the same flame, spreading, and stretching itself round about. And as the natural life in all creatures desires to impart itself, and to bring forth the like; so especially in this new creature, (as being far more good, and therefore more communicative.) Hence also is it, that the Prophet describes the calling of the Gentiles by their mutual exhortations, and inciting one the other: Come let us go up into the mountain of the Lord, and he will teach us his ways, and we will walk in his paths, and presently after the Prophet from an holy zeal and emulation calls out to his Countrymen: 
Esay 2● 3.5.  O house of jacob, come, and let us walk in the light of the Lord: as if he had said; O ye Israelites, shall the Gentiles, foreigners, and strangers, flock and flow to the house of God, to give up their names to Christ by thousands into his army: and shall we Natives, his own people, his flesh, stand still? Shall the wild Olive be grafted in, and we the natural branches be cut off? Shall those starved creatures, from their hunger, crowd him, thrust and throng him, and snatch the Kingdom of heaven with violence: and shall we who have tasted and known his infinite sweetness, go away empty? O no; for shame, if not for glory, pluck up your feet, mend your pace, follow me, and let us never suffer, that we who have set out so long before them, should now be cast behind, and come short of the goal. Compare that parallel place with this: 
Zecha. ●. 20. 21.  Thus saith the Lord of Hosts, that there shall yet come people, and the inhabitanes of great Cities: and they that are in one City, shall go to another, saying: Up, let us go and pray before the Lord, and seek the Lord of hosts: I will go also. In which words he that hath an ear cannot but hear the new-quickned soul, enlivened in the first resurrection, call unto such as are yet dead in trespasses, and buried in the grave of their lusts: 
Prov. 6 9  How long wilt● thou sleep O sluggard? ● when wilt thou arise out of sleep? The day spring from on high hath visited us; 
Luke 1.7. ●.  Awake thou that sleepest, 
Eph. 5. 14.  rise from the dead, and Christ shall give thee light. 
1 Thes. 4. 10.  The Lord himself is descended from heaven with the voice of that Archangel of the Covenant, and with the trumpet of God. 
john 3. 19  Open thine eyes, and see that great light is come into the world, and shall we love darkness more than light, Because the grave could not rise up to life, therefore life is come down into the grave: up then let us lay down the body of death, and joyfully together run into his embraces.  
Certainly as that woman in the Gospel, 
Luke 15.  when she had lighted up a candle, swept, and searched her house, and at length found her money, could not hold in her affection, which broke an open passage from the heart to the mouth, call others to rejoice with her: so when the eyes of our mind, by the light of GOD'S word have found out that heavenly treasure, it fills (as new wine) the heart with gladness, and it must have vent. As this Prophet, (I believed, therefore did I speak) so will it be with the faithful. We also believe, and therefore we speak. 
Psal 116. 10.  
2 Cor. 4●13.   
Whosoever desires to be happy, must avoid the company of wicked, and worldly men, and take a course of life altogether contrary. That there must be a separations is most evident; Come out from among them, and be ye separate; 
2 Cor. 6. 17.  but how far it must be stretched, is necessary to be a little opened. 1. Therefore in respect of place, a separation is not exacted: we must go out of the world, if we thus separate. 2. nor much less in exercise of Christian duties: 
1 Cor. 5. ●0.  that were manifestly impious; David did not run out of the tabernacle, when he saw Doeg there: the ●ares shall grow with the wheat, neither will the good corn pluck out itself, because the weeds are mingled with it: 
Mat. 25.32.  that separation is reserved for the last day● as a part of our perfect happiness. But this separation must be first inward in the heart: as a bodily eye cannot see a spiritual substance, so a carnal man cannot with a fleshly eye perceive spiritual things, hence he judges them foolish. 
1 Cor. 2. 14.  The spiritual man by a spiritual light seeth and acknowledgeth it to be the wisdom of God: And we speak wisdom among them that are perfect, not the wisdom of this world, 
1 Cor. 2. 6, 7.  etc. but we speak the wisdom of God: here is a manifest separation in understanding and judgement. 2. The carnal person savours the things of the flesh; he feels no sweetness, no relish in those spiritual dainties, 
Rom. 8. 5.  but embraces the present world, and takes his portion in it. Contrary, 
Rom. 8.5.  the spiritual man savours the things of the spirit: how sweet are thy words unto my taste, yea sweeter than honey unto my mouth! Thy testimonies have I taken for an heritage for ever: for they are the rejoicing of my heart: 
Psal. 119.103 111.  here we see a palpable difference and opposition in their will and affections: Again there is an outward and more open separation in their external actions: the worldly man as he hath his treasure and heart, so likewise his conversation on earth, he minds earthly things, even in heavenly affairs; but the others conversation is in heaven. Look first to their speech 
Phil. 3. 19●20.  
Psal. 5 9  you shall find the mouth of a carnal man an open sepulchre belching out stinking breath in oaths, curses, lies, slanders, making nothing of idle, jesting, wanton, and rotten talk: but even vain, and idle, how much more unsavoury and rotten speech must not once be named among Saints: 
Ephe. 5.3,4.  he must turn the current of his words to edification, to minister grace to the hearers, his speec● must be always in grace, 
Ephe. 4. 29●  seasoned with that salt of the Sanctuary, that it may be a pleasing and acceptable sacrifice: 
Colos. 4.6.  and because he knows it an untamed monster, 
james 3. 7,8.  not to be subjected by man, he calls to him for help, who is able to subdue all things to himself: 
Psal. 141. 3.  Set a watch O Lord before my mouth, keep the door of my lips: the like contrariety shall we find in all their actions. In their society also and company there must be a separation. For 1. in general, we may not delight in such (as they are such) with some we may & aught to converse, while we have hope to do them good: thus our Saviour with Publicans: so likewise with Princes, Parents, Masters, under whose authority God hath subjected us. 2. Howsoever we may relieve bodily necessities of the most wicked men, and obstinate in their wickedness, of whose conversion we have no hope, yet must we (as much as duty to God and man, and civility will give leave) avoid them. 
Tit. 3.10.  Reject an heretic after once or twice admonition: but now have I written unto you, not to keep company, 
1 Cor. 5.11.  if any man that is called a brother be a fornicator, or covetous, or an idolater, or railer, or a drunkard, or extortioner, with such an one no not to eat. 
2 Thes. 3.14.  If any man obey not our word, note that man, and keep not company with him. Consider the disposition of this man, 
Psal. 139.3. & 26. 4, 5.  a man after Gods own heart: O that thou wouldst slay the wicked: depart from m●e you bloody men. I have not sat with vain persons, neither will I go in with dissemblers. I hate the congregation of evil doers, and will not fit with the wicked. 
●useb. l. 3. ●. 25  It is recorded of S. john the Apostle, that he would not stay in the bath, where he saw C●rinthus a father of heretics: 
Id. l. 4. c. 14.  and of Polycarpus his scholar, that when he was saluted by Martion, a notorious heretic, and demanded in a familiar manner if he knew him, he instantly answered, I know thee the firstborn of Satan: so Paphnutius an holy Confessor, would not himself, nor suffer Maximus Bishop of jerusalem to tarry in the Council assembled against Athanasius. Neither should any man think this strange; For we wonder not to see sheep run from wolves, or dogs, to their flocks, or not converse with swine: well might we wonder to see doves sort themselves with kites or crows. Christians are the sheep of Christ (john 10. 11.) his doves, (Cant. 6. 8. Isay 60. 8.) all men choose their company either for likeness of affection or for some pleasure, or profit which they either do, or hope to receive from such society. But as Christians are new creatures, most contrary to other men, (these darkness, those light, Ephe. 5. 8.) so can they expect no pleasure or profit by seeing, or hearing God dishonoured, and their holy profession slandered. Remember the Apostles admonition, 
Ephe. 5.11.12  Have no fellowship with the unfruitful works of darkness, but reprove them rather: for it is a shame to speak of those things, which are done of them in secret.  
The Elect of God not only shall be hereafter, but are already blessed.  
For as here the Prophet, so elsewhere our Saviour determines, that for the present they are blessed; even when they are under persecution, 
Mat. 5. 11.  Blessed are you when men persecute you, etc. Nay, without all question, if in this respect we compare them with other men, though it may seem a paradox, it cannot be denied, that there is less distance between a Saint on earth, and the blessed estate of Saints in heaven, then between the condition of wicked, and holy men even in this world. 
Eccle. 9.4.  Better is a living dog, than a dead lion; happier is the poorest Lazarus raised from the death of sin, than the most stately Epicure who dead in sins, rots in the grave of his lusts. Who can deny, but that there is more difference between the dead and the living, then between the weak & strong? Now the blessedness of man consists in this especially, that he is partaker of the divine nature, and the life of God.  
As therefore the newborn infant hath life as well as the best grown, so hath the faithful, who is begotten of God, and borne anew, the true blessedness, though he is short of perfection. True it is that to a carnal eye there is no such appearance; the fleshly and worldly man discerns no such thing: nay, he takes the godly man to be the most miserable on earth; and no marvel, for how should the lower nature reach up to the higher, and transcendent? How should a tree conceive of sense, or a beast of reason? The natural man therefore who perceives not this spiritual estate, nor cannot conceive aright of it, may easily applaud himself, and despise that which he knows not: but the higher nature comprehending the inferior, can rightly judge of both: man easily discerns between sense and reason, and knows well which is to be preferred. Search all the world, and thou shalt never find a Saint, 
Heb. 11. 26.  who prizes not the rebuke of Christ, before all the treasures of Egypt. And that we may better see this blessed estate of a true Christian, and with more thankfulness remember it, do but consider a little his present condition; weigh together the evil yet pressing him, and the good comforting; Thou wilt say, he is full of sorrow and mourning, but, blessed are they that mourn: he feels this godly sorrow to be such, as he reputes not of it; 
Mat 5. 4.  he knows that it is better to go to the house of mourning, then to the house of feasting. 
Eccle. 7.4.  Thou perhaps dislikest his condition, as being bound, and wained from earthly and worldly delights and pleasures: but first he knows his liberty, in any lawful use of the creature, and for abuse, in which the worldling hath set all his joy, he accounts, and indeed knows it to be a deadly poison, a toad, a serpent, as venomous, as loathsome, and as much detesteth, as any can approve it. Thou wilt say; None are so obnoxious to injury, to contempt, and despite of all men: 
Mat. 5. 11. 12.  he knows all these troubles to be as so many gems set in his crown of glory. 
2 Cor. 4 17.  Thou wilt add, besides these outward fightings, how many terrors are there within: but he will tell thee, he is one of the Israel of God, and in all these wrestlings with men and Angels shall prevail: 
Rom. 8. 38.  so that nothing neither life, nor death, principalities, height, depth, things present, or to come shall separate him from the love of God, which is in Christ jesus our Lord. Put now in the other balance those particular blessings which make up his happiness here on earth: do but go along with him, while he leads thee through the palace, or rather temple which God hath built within him. First, thou shalt see a little heaven in his understanding, wherein all those bright stars of the Apostles and Prophets shed their beams, nay, where Christ himself, that great Light and Sun of the world is risen; look into his heart, and thou shalt see a little paradise, planted with all choice, immortal, and heavenly fruit, and in the midst God himself walking; even a third heaven, where in the throng of Saintly thoughts God himself hath set his throne. Thou mayest (perhaps) see some battles against sin, wrestlings with corruption, combats with principalities and powers, but with God a most sweet peace, 
Phil. 4.7.  a peace which passeth all understanding. 
Psal. 45. 13.   
In a word, thou shalt find him all glorious within, rich, and stored with much abundance and infinite wealth: 
1 Cor. 3.22.  Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are his: nay, he that is all in all, God is his. The Father hath already begotten him to himself: Christ is his head: 
james 1.18.  the holy Ghost his comforter, 
Eph. 1. 13. 14. 22.  and earnest of that glorious inheritance purchased for him: the Father so loved him, that he hath given him his only beloved Son; the Son so honoured him, that he hath bestowed his life upon him, and parted with him his Kingdom: the holy Ghost so delighted in him, that he dwells in him, enlivens him, leads, sustains, strengthens, and will never forsake him, till he is enthroned in heaven. No marvel therefore if blessed Augustine feared not to affirm; 
A●g in Psal. 148.  It is more that he hath already done for thee, than what he hath promised to do: what hath he done? he hath died for thee; what hath he promised? that thou shalt live with him; It is more incredible that the Eternal should once die, then that thou a mortal shouldst live for ever. He hath promised heaven, but given the Lord of heaven and earth; Certainly, he that ponders these good things which the faithful already possess, shall soon find them more weighty, than any evil which now they suffer.  
Every teacher may here learn his method of instructing, and every learner is here taught the way of profiting. Dost thou teach the way of holiness? Begin with the end of the way, & make thy scholar to see the goal, before he sets out to the race: point out to him, and leave him not, till he discovers and views the crown of blessing at the end of his course. Art thou a scholar in the school of Christ? Get this first lesson by-heart, that he is blessed who is indeed a Christian: know, and ever remember that man may teach thee to preserve a whole, or repair a decayed body; how to secure thy earthly estate, or wring it out of the hand of a griping oppressor: but thy soul's health and happiness is only taught by God: and no humane science will presume to lead thee ●o true, and everlasting blessedness, but one, even this of the heavenly Doctor: thus he here teacheth thee in the Psalmist, Blessed is the man, etc. Thus also that Eternal Wisdom in that wise Solomon instructs thee, blessed is the man, that keeps my ways, blessed are they that hear me, 
Pro. 8.32,33, 34.  watching daily at my gates, and giving attendance at the posts of my doors, for he that findeth me, findeth life. Thus when himself in person, and in our flesh became our Teacher, he enters us with this first lesson; 
Mat. 5.3,4, etc.  Blessed are the poor in spirit, for theirs is the Kingdom of heaven: Blessed are they that mourn etc. And indeed it is the especial point of art to inflame the learner, and fire his heart with desire of that knowledge, which we profess to teach: which cannot be otherwise, or at least better effected, then by propounding some necessary or excellent fruit, or consequent of it. And in every reasonable Agent, the end must be first in the mind, nay continually in the memory, if they will proceed orderly: common experience makes us see, that while we hunt for any thing upon a cold sent, (as they say) we are but coldly affected, but when we are in view, we follow eagerly.  
When Moses had him in his eye who is invisible, and saw in his hand that recompense of reward, 
Heb. 11, 26, 27.  with what courage could he break through all impediments, the riches and pleasures of Egypt, the fierceness of the King etc. Thus Christ himself fastening in his heart the joy and honour prepared for him at the right hand of God, endured the cross, and despised the shame: 
Heb. 12.2.  such therefore as are Ushers in the school of Christ, let them observe this rule of the great Master; remembering that the Scripture was given to instruct, that the man of God, might be perfect in every good work: 
2 Tim. 3. 16, 17.  and whosoever art a Christian, if ever thou desirest to be a proficient in this study, stamp in thy heart, and print in thine eyes this lesson, Blessed is the man that walketh not in the counsel of the ungodly, etc.  

Examination.  Try here what progress thou hast made in the way of happiness: hath God separated the light in thy soul from the darkness? this is the first work of the spirit in the new creation: 
Gen. 1.4.  hast thou at least so much light, as to discern with grief, much darkness in thy heart? Hast thou attained to that step of wisdom, to know thou knowest nothing as thou oughtest to know? 
1 C●● 8. 2.  and therefore callest for knowledge, and criest for understanding: 
Pro. 2. 3.  dost thou from sense of blindness lift up thy voice to that light of the world, 
Mat. 20. 30, 31.  thou Son of David have mercy upon me. If men discourage and rebuke thee, dost thou so much more cry out, thou Son of David have mercy upon me? throw away all impediments to come unto Christ that he may give thee light? 
Pro 2. 4.  Dost thou seek for wisdom as for silver, 
Rom. 8.5.  and search for it as for treasures? what savour hast thou in spiritual things? Is the love of God to thee better than life? 
Psal. 63. 3. Psal. 119-103 72.  Is his promise and word sweeter than honey, or the honeycomb? more precious than all riches? Hast thou esteemed the word of his mouth more than thy appointed food? 
job. 23. 12.  Canst thou long for the house of thy God? having chosen him the portion of thine inheritance, 
Psal. 84.2. Psal. 16. 5●6.  dost thou rejoice that the lines are fallen unto thee in pleasant places? 
Mat. 16. 17.  Know th●n flesh and blood hath not wrought this in thee, but thy Father which is in heaven. 
1 john 3. 14.  Consider thy company, 
Psal. 16. 3.  hast thou loved the Brethren? Is thy delight in the Saints, and them that excel? Though thou art great, canst thou abase thyself to be a companion of all those that fear the Lord, and keep his precepts? 
Psal 119.63. Psal. 31. 6.  Canst thou hate those that hold of superstitious vanities, and say, 
Psal. 119.115. Psal. 15. 4.  away from me you wicked, for I will keep the Commandments of my God? Is a vile person contemned in thine eyes, but thou makest much of them that fear the Lord? when thou choosest a companion of thy life, canst thou think favour deceitful, and beauty vanity, 
Pro. 31. 30.  and take to thee a woman that feareth the Lord? when thou art a Master, dost thou set this as a law, there shall no deceitful person dwell in my house, he that telleth lies shall not remain in my sight? He hath put the sword of Magistracy into thine hand, wilt thou use it as this King? 
Psal. 101.7. Psal. 101. 5,6.  Him that privily slandereth his neighbour will I destroy, him that hath a proud look, and an high heart I cannot suffer: mine eyes shall be upon the faithful of the Land. Then know who hath separated thee, even that great Shepherd, who hath given himself for our sins, that he might deliver us from this present evil world. But if it be otherwise with thee, know surely, thou hast not yet set footing in this way of happiness, but art miserable, poor, blind, and naked.  

Reproof.  Now here come under reproof all such who give any ungodly counsel, especially such as labour to withdraw any Christian, either from following those good motions, which are first cast into them by the Spirit, in hearing the word, or from the service, and first love wherewith they have entertained the Gospel, yet not all alike. For some from weakness, and unwariness, being holy men, are themselves ensnared by Satan, & made his instruments to bring on others.  
Thus the brethren of joseph counselled, and encouraged one the other to murder. 
Gen. 37.19, 20.  jobs friends bend all their force to pluck away job from the fast hold he had laid on the Rock by faith, never discovering the Devil at the end of the rope. 
Mat. 16.22.  Thus did Peter when he heard that bitter reproof, Go behind me Satan: and again when he was rebuked by Paul for that dissimulation, whereby many jews and Barnabas himself stepped not with a right foot in the Gospel. These may justly be blamed for keeping no better watch over Satan's enterprises, & not more narrowly marking his fingers. Thus now many Saints are circumvented by him. To instance in some experienced example. I have known a soul beaten down by the word of God, and caused to see his sin, full of fear and trouble, repair to a faithful Minister or Brother: opens his heart to them, and discovers his smarting wound: they being cunningly handled by Satan, begin to pity his estate, and out of compassion think it a great sin to persecute him, whom God hath smitten, & ad sorrow to such as he hath wounded. Hence setting aside the wine, which would indeed cause some smart, but purge the evil, they straight pour in the oil of all spiritual comfort, and so dress the wound, that it is soon skinned, but after breaks forth with far more grief, & will ask much more time, and labour to heal. Whereas if they had first throughly searched, & ransacked the sore with the knife of circumcision, and cleansed it well with further reproof, they might perhaps have made the orifice wider, and the wound somewhat deeper, but much more soon, and sound have cured it. But if these deserve some reproof, what rebuke can be whetted sharp enough to rake those ulcerous souls, which being themselves full of dead flesh, infect, and corrupt others by their rotten stench, and putrefaction? How hellish is the condition of that man, whose heart is the mansion, whose mouth is the very shop of the Devil? where he forgeth those fiery darts, whereby he assaulteth the faithful, and striketh through many a simple and unwary soul. Lamentable is it to see, that many, who from faith, or fear to man detest to be traitors, and dare not persuade a subject from loyalty to his Prince, yet without fear, or shame will employ all their wit, & engines to withdraw a Christian from his allegiance and faithful service to Christ. Many who will not a little scorn to be a Bawd unto a man, will ambitiously pander for the Devil. O let Baal plead for himself ● wilt thou entice a soul wedded, & ready to be bedded with Christ, from his arms to the embraces of Mammon: & dost thou not fear that jealous God, If jealousy be the rage of a man, what is this jealousy of God? but the divine indignation, which will not spare in the day of vengeance? 
Pro. 6.34,35.  he cannot bear the sight of any ransom, neither will he rest contens, though thou givest many gifts.  
Secondly, the fearful Christian is to be rebuked, who by vain terrors & bugbears is driven from his station: It hath been an old Stratagem in war to set upon their beasts of carriage the Boys & Skulls, which followed the Camp, and to place them in fit distance, so to distract the enemy, & terrify him with vain numbers. This was ever the slight of Satan, & though it be his continual practice, yet men seldom observe it. He sets before their eyes many scarecrows, loss of some things esteemed good, and contrary evils; Thus he deals with the Israelites, and with the vain show of walled Cities, and Giants, makes them forget their Rock, 
Num. 13.33. 34.  and strong God of their salvation, and fall into open despair and rebellion. Thus he deceived David himself, a most expert & wise Captain in those spiritual battles; after he had committed adultery, he sets before his eyes shame, and loss of reputation, and with this idle show drives him into two foul sins, first to make Vriah drunk, then to murder him. Thus he assaulted Moses with loss of treasures & pleasures of Egypt, the King's anger, etc. And thus frights he many in our times. To the covetous he suggests, what will you leave the sweetness of present gain for future promises? a certainty for an uncertainty: o● a bird in the hand is worth two in the bush! With the drunkard he will plead; wilt thou change thy merry company for such a sour, and joyless life? with the beginning Christian; seest thou not all men generally go another way? seest thou not how many reproaches, what spite, what contempt will meet thee in the face? If thou takest that way never look for good hour after all thy former credit and reputation is lost. How many silly souls hath he struck with these affrightings, and drawn them headlong from their profession? But if we laugh at those that are scared with a vizard, how ridiculous to be amazed with such empty shows of evil? Awake, and open thine eyes, and see the vanity of these scarecrows. Thou losest the pleasures of sin, true; and is it not a pitiful thing for a swine to lose his tumbling in the mire? Thou losest thy sinful profits; and is this so woeful a matter, to lose a millstone off thy neck, when thou art now in a deep water? Thou losest thy credit & friends: no doubt a shrewd loss, to miss his good word, who is himself stark naught; to lose a companion who will bring us to the gallows: sum up thy loss, & thou shalt find this is the total; thou losest death and hell, but what? dost thou get nothing by this loss? thou changest fading, and stinking pleasures, for the pleasures at Gods right hand: thou changest earthly riches, for heavenly; reputation among men, for the praise of God. In a word thou changest vanity and vexation of spirit, for sound and everlasting happiness, and even dung for Christ: he that wins the whole world, and looseth his own soul, makes but a fool's bargain, and (as Deborah sings judg. 5. 19) get no gain of money.  
If you tell a true Christian that he hath a great loss in forsaking Father, Mother, etc. he will but pity thy ignorance, 
Mark 10. 29 30.  when he hath already in possession an hundred fold gain, beside the certainty of an inheritance infinitely (beyond his own thought) excellent.  
Here may diverse Christians take good occasion to chide and shame themselves in their own hearts: when they look upon their slothfulness in the harvest of Christ: Have we felt the sweetness of Christ his yoke? Have we shaken off those not more heavy, then loathsome chains of Satan? do we feel the ease of this heavenly liberty? why then do we not call on others, and invite them, 
Psal. 34.8.  Taste, and see how gracious the Lord is? When Christ hath taken us by the hand why do we not catch hold on others, such especially as are near us? when he draweth us, why d●aw not we those that are linked with us in kind●ed, friendship, acquaintance, and pull them after? Though the labourers reap, and bind the sheaves, yet even children glean and gather some handfuls to carry home. The Minister is the workman hi●●d by God to gather in his harvest, but the very weakest may by his help (who delights to glorify his power in infirmity) and ought in private to help forward, and pick up some ●oo●e and straggling souls, as God gives them opportunities is he a faithful servant to the Lord of the harvest, who seeing a poor soul separated from the sheaves (the Church of God) lying as a prey to that Fowl of the air, will not stretch forth his hand to take it up, and bring it home? Hath he any charity, who suffers a weak soul bound many years in the prison of Satan, and pressed under the burden of sin, to lie still, kept down with that hellish weight, and puts not to his hand to raise it? shouldst thou see thine enemy's ox straying, wouldst thou not drive him home Sawest thou thine enemy's Ass fallen under his load, wouldst thou not he●pe him up? if thou hast love to man, thou wilt; if obedience to God thou must lend him thy help? 
Exod. 23. 4,5.  And what? shall the beast of thine enemy be more precious in thine eye then the soul of thy brother? Oh canst thou think thy best endeavours too much for that, for which thy Master (the Wisdom of God) thought not his best blood too good? Where is thy love? What (I pray thee) what can be the reason, why thou, a parent, shouldst beat thy brains, toil thy weary and w●ake body to enrich thy children, train them up in some serviceable qualities, prefer them to great & bountiful persons, and yet be altogether careless, o● very cold to stock them in grace, to bring them up in instruction of the Lord, fit and commend them to his service, who is not only ready to accept them, but to give them not a corruptible living, but eternal life, not a poor farm, but a rich inheritance, to instate them with himself in a Kingdom of glory? What is the cause that being a Husband, who from dear love to thy wife, canst purhase her a jointure, whereby she may live comfortably when thou art dead, canst not draw on thy yoke-fellow to this partnership with Christ? Why is it that out of love to thy brethren, allies, friends, and acquaintance in the flesh, thou canst cheerfully show them all civil courtesies, ride, run, sue, and work out some good for them, mourn with them in their sorrow, rejoice with them in their prosperity, and yet thou on earth worse than Dives in hell, 
Luke 16. 27, 28.  wilt never labour to prevent, that they come not to that place of eternal torment? The truth is the cause of this spiritual carelessness is want of spiritual love, and grace; Christian love expresses itself in Christian duties, as natural love in civil offices: hadst thou so much as one grain of heavenly love rooted in thy heart, it would spring, bud, and yield this true fruit of doing some good.  
It is a property of goodness to be communicative of itself, which effect is as natural to it as to fire to warm; therefore God being infinite Goodness, and working infinitely, communicates himself even personally to his creature, namely, to the humanity of Christ; and hath by him united all the Elect to himself, 
john 17.21.  to be one with him through Christ. Thus is it with those children whom he hath begotten through the word of truth, in his own likeness; 
james 1. 18.  they being partakers of his divine nature cannot but communicate it with others, 
2 Pet. 1.4.  so far as they are able to work, and diffuse it abroad to those with whom they converse, as we heard before. There is no sign then of grace in that heart which doth not pity & succour as it is able, the souls of their brethren, which are entangled in the snare of Satan.  
Those are here deeply censured, who stop their cares against the warning of God, Come out from among them and separate yourselves, saith the Lord: 
2 Cor. 6.17.  as first, those wilfully blind souls, who (having devoted themselves to that whore of Rome) will not open their eyes to see her filthy nakedness, so plainly discovered by God in his word.  
That Angel of God, to whom he hath given great power, hath cried out mightily, it is fallen, it is fallen, Babylon that great City: 
Revel. 18. 1,2.  a●d the often-doubled voice of God, from heaven hath called, Go out of her my people that ye be n●t partakers of her sins: Revel. 18.4. And yet how many still cleave unto her, and dote upon her wrinkles? Surely if Christ had not so painted out to us his Rival, the Antichrist, almost in every limb by that un-erring finger of his Spirit, or had not we lived in those times, when the accomplishment of those predictions hath given broad light to these mysteries; did not that Man of sin with a whorish and shameless forehead stand out to accept, and avouch those blasphemous titles, the Monarch, Spouse, and only head of the universal Church, from whom it receives even spiritual influence: did he not make good the flatteries of his slaves, in receiving, and justifying the Papal Omnipotency, challenging to be Vice-God, there might be some show of excuse in these blind wretches. But alas! what hope is there to pull them from the embraces of this spiritual strumpet, when they are so strangely bewitched with her painted face: that they make, and imagine the beams of the Sun to borrow light from her eyes, even the Scriptures to receive authority from the Church, and that the Pope only must give the sense, 
Reu. 3. 18.  which is the light of them? There is no other means but only prayer to that incomprehensible light, 
Gen. 19 16.  that he would anoint their eyes with eye-salue, that they may see, and being merciful unto them, would catch them by the hand, and lead them out of Sodom. So likewise half- Christians, half- Antichristians; some that would be Mediators betwixt Christ and Antichrist, and bring them together to make them friends, which still are sick of the dregges which they have drunk in her cup of fornications. They put religion in superstitious abstinence from meats and drinkest They cannot approve the marriage of Ministers: 
1 Tim. 4. 1. 2. etc.  many such dreams trouble them, all which God himself hath branded as Antichristian merchandise, and doctrines of Devils.  
And how many besides these, who have not yet made any separation in judgement, will, affection, or practise from ungodly men, minding earthly things, despising the riches of God's mercy, lukewarm, and key-cold, heartless to any good duty, and even frozen in their dregs, whose mouths are ever vomiting unsavoury and rotten speech, hands full of oppression, bribery and gifts, feet swift to evil, having not so much as a show of godliness, whose sins go before into judgement? Nay, I would there were not too many, who having beside these outward warnings, inward checks of conscience (showing the scars of former wounds received by wicked company) and their experienced weakness, not able to stand out in tentation, calling to them to avoid these occasions, yet still linger and make no haste to get away. Hence it comes that they are first bruised with some open, & shameful fall, before they free themselves: but oh remember, 
Luke 14.26.  if thou canst not hate father, mother, wife and children, brethren and sisters, credit, nay, living, and life for Christ, thou canst not be his Disciple.  
Those reputed Christians are here condemned, and may judge how far they are from that estate they profess, and boast of, who find no relish of happiness in this separation, but rather delight themselves in worldly, and sinful pleasures. As for that liberty of Christ, his easy and sweet yoke, they esteem it a burden, and accounted that strictness of holy life, and waynednes from this world a uncomfortable, & joyless condition. Hence is it that abusing Christian liberty unto fleshy licence, they condemn, revile, and scoff such, as will not run with them to the same excess of riot. This their behaviour openly proclaims them Infidels, and those fools which say in their hearts, there is no God. For a Christian believer knows that the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 
2 Cor. 3. 1●  That bond therefore which draws them nearest, and ties them fastest to the Lord jesus, they account a most happy, and pleasant knot. And contrary the rebellious dispositions of their nature, yet cleaving to them, which as uneven nooks, and corners suffer them not to lie so close to the foundation, they deadly hate, lament, and give them up to the hammer of God's word to be hewn off; I cannot therefore but marvel which way these men go about to make their hearts believe, that they are Christians; Can they be ignorant that in the death, burial, and resurrection of Christ, not some, but every member of Christ descended into his grave, and rose again? Why do they, or how can they think that man a member of Christ, who was never conformable to his death, by dying to sin? nor felt the power of his resurrection, through that quickening Spirit, renewing him in all holiness, and righteousness? 
Gal. 5.24. & 6. 14.  Every member of Christ is crucified to the world, and the world to him: 
Col. 3. 1,2.  They that are risen again with Christ have taken off their affections from earthly things, and removed them to their due place, even where Christ sits at the right hand of God, 
Phil. 3.20.  and as Citizens of the heavenly jerusalem have there their conversation. Travelling through this world, and wilderness to their Canaan, they use the world as not abusing it. 
1 Cor. 7.31.  Let these men therefore cast their counters again; and consider well, how far they are short of their account. Oh whosoever thou art, that goest under the name of a Christian, and yet shakest off that bond of strictness, and power of Godliness, (which turneth the fountain in the heart, and the stream of men's actions from this world toward heaven) despising such a course in thyself, deriding it in others, do but a little, yet seriously, consider how base account thou makest of heaven, and much more of the Lord of heaven. Surely if a willing restraint from sinful delights (as fools esteem, and call them) is a miserable estate, the heavenly Saints are more wretched than earthly men; and the God of heaven, blessed for ever, is of all most miserable, whose very essence, and nature doth necessarily free him from all sinful inclinations: and know, that cannot be in the least degree miserable, which is in him in the highest degree, who is infinitely blessed.  
Consolation. Whosoever art hated in this world, separated, reviled, despised, and rejected of earthly men; whosoever art esteemed a strange creature, in that thou runnest not into the same excess of riot with the wicked: comfort thyself: Open thine ear, and let in that heavenly voice, lay it up in thy heart, as a cordial; 
Luke 6. 22,23  Blessed are you when men hate, separate, and reproach you, and cast out your name for evil for Christ, and for the Gospel: rejoice in that day, and leap for joy, for behold your reward is great in heaven. 
Isay 51. 7, 8. 12, 13.  Hearken unto me you that know righteousness, the people in whose heart is my Law, fear you not the reproach of men, neither be afraid of their rebukes; for the moth shall eat them up as a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. I am he that comfort thee, who art thou that shouldst fear a mortal man, and the son of man that shall be made as grass, and forgettest the Lord thy Maker?  
Exhortation. Exhort, and awaken thine ear to hearken unto the Wisdom of God, and follow his direction: 
Pro. 4. 14,15.  Enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it and pass away: let them turn to thee, but turn not thou to them. And for quickening to this duty, 
jer. 15. 19  do but consider, first the mischief which will inevitably follow, if thou walkest in the counsel of ungodly men.  
1. If thou goest with them in their ways, thou shalt with them meet many annoyances: 
Pro. 13. 20.  He that walketh with the wise shall be wise, but a companion of fools shall be afflicted: for (as it was with Balaam, when his way was not strait) the Angel of the Lord with a drawn sword comes forth to withstand thee: and will often meet thee, and if God give leave, cut thee off in the midst of thy journey. 
Psal. 34.16. Psal. 37.9. 38.  The face of the Lord is against them that do evil, to cut off their remembrance from the earth. Evil doers shall be cut off, transgressors shall be destroyed together, and the end of the wicked shall be cut off. They live not out half their days. Infinite examples we see of this kind in the Scriptures: and may daily by experience, if we observe the works of God, his fearful and sudden ●udgements upon impenitent and godless persons: certain is it, thy conscience will resist, strike, and wound thee, and make thy course very troublesome and grievous.  
2. If thou walkest on with the wicked, thou shalt surely lodge in the same Inn, and sink with them into everlasting destruction: so that if thou separatest not thyself from them, Christ will separate thee from himself, and from his flock for ever. If thou departest not from them, thou shalt perish in their sins: 
Num. 16.26.  if thou comest not out of Babylon, thou shalt partake of her 
* Reu. 18.4.  plagues.  
Secondly, call to mind the great profit which will ensue upon this separation: 
Pro. 21. 16.  God accepteth thee for his child, and becomes presently a Father unto thee. 
2 Cor, 6. 17. 18.  And this is the very sum of all happiness, for how can he want any good thing which enjoyeth such a Father? Evil men can give good things to their children: 
Mat. 7. 11.  what shall he deny to his, who is infinite Goddess? Remember this, and stop thy ears: and consider thou hast entertained a better Counsellor, 
Esay 9 6. Esay 11.2.  even the Spirit of counsel. Do nothing without his advice. Say with thyself: The counsel of the world savours well to flesh and blood: But let me try it, and see how it agrees with his advice, who is my best friend. Is there any Father like to my heavenly Father, any friend comparable to Christ jesus? Is there any wisdom like ●hat of the Spirit of God? But they give me other counsel; O therefore far be it from me, 
Deut. 33. 9  to prefer Father, Mother, profit, pleasure, or any thing before the Lord jesus. Nay in this respect, I will say to Father, and Mother, I have not seen you, and to my brethren, I know you not: but I will observe his word, and keep his covenant. Now if thou desirest to know what course must be taken for effecting this separation: know first, it is the work of God, for who hath separated thee? 
1 Cor. 4. 7.  and than remember, that God hath appointed his word to be his means for working it. It is God's Minister, who by God's word in his mouth, causes this separation. 
jer. 15. 19  They take away the precious from the vile: therefore so often compared to fire, which separateth the dross from the purer mettle. Harken therefore conscionably to the word of God, wait upon the posts of his doors, and he will give the will and the deed.  

Proposition II.  
The second point offered to us in this verse is,  

Proposition  The Prophet pronounceth him blessed, who stands not in the way of sinners.  
To err from the right way, especially in this darkness, or at least dim light may befall any man, but to persist in an evil 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 wickedness, namely, wilfulness and obstinacy, after reproof and conviction. Let us first clear some of the words, that we may go on with more profit. Sinners; Certain 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 have sinned, and are deprived of the glory of God: sin, and death the attendant of sin have gone over all men: in which sense the most righteous man on earth may be called a sinner. But this word is often used in Scripture by speciality, for notorious sinners, 
Esay 57.20.  such, who sweltering & boiling in sinful lusts, 
jude 13.  foam out their own shame, in an open scum of all filthiness. In this sense Mary Magdalen before her conversion, 
Luke 7. 39●  was accounted a sinner: 
1 Sam. 15. 18.  that is, one known, and commonly noted to go on in gross sins. Thus the Amalekits are called sinners. Such than are here called sinners, 
1 King. 21.25  who live in open & notorious sins: as Achab who sold himself to work wickedness: who accustomed to sin, follow it with greediness., 
Eph. 4. 19   
2 To stand, is such a position of the body, wherein it begins to settle itself to some rest: and therefore by a metaphor ordinarily in Scripture is taken for such a disposition of mind, whereby resisting all opposition, or persuasion to the contrary, we resolve to maintain the course we have begun. 
1 Cor. 16.13.  Thus is it taken in the good sense: Stand in the faith; 
Ephe. 6.11. 13.14.  where to stand is so to harden ourselves in continuance of our holy profession, that we resolve to die, rather than to be removed by any tentation and assault of the enemy.  
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 evil ways may be considered either in doctrine, (so heresy is called an evil way) or in manners, and conversation; so an habitual or customary sin is an evil way. In all these words is expressed a further degree of sin. A sinner in this sense is more than an ungodly man, the way more than counsel, standing more than walking. And every one of these words imply continuance, perseverance, and stubborness in evil. This then is the meaning of the words: Whosoever doth not rest in sin, nor stubbornly persist in the rebellious course of notorious offenders, him the Prophet pronounceth blessed. No proof shall need; the proposition being sufficiently evidenced in itself, and every converted sinner a strong witness for it. The grounds or reasons may be first in God, his infinite grace, which opens a postern unto his favour, for those that unfeignedly return unto him, and forsake their evil ways, he covers 
* See jer. 3.1. 12,13,14.  all their past rebellions, and imputeth not sin unto them. Secondly, 
Ezek. 18.21, ●2, 23.  in the Prophet, his knowledge of God's goodness, as well by an outward and ordinary revelation in the word, 
job. 33.23. 24.26.27.28.  as by an inward experience in himself. He had walked in some counsels of the ungodly, 
Psal. 119. 59  but yet considering his ways, and turning his feet 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 wickedness is forgiven, to whom the Lord imputeth no sin. Secondly, being assured by an infallible and inward experience, 
Psa. 32.5.7  that when we hide not our iniquity, but acknowledge and confess our sinn●, the Lord forgiveth the punishment, and compasseth such about with joyful deliverance; upon these grounds builds this certain truth, that the man is blessed, who although he have walked in the counsel of the ungodly, yet being reproved, stands not in the way of sinners, but turns his feet into the old and good way. Gather hence first these instructions.  
Instruction 1. The heart of man (as it is in nature) is not only prone to evil, but resolute in it: resisting all means of recalling, and hating to be reform. See Psal. 50. 17. Rom. 2. 5. Men will harden their hearts, and make them as an Adamant, Zechar. 7. 12. and by no means will yield to God in his word. Some perhaps will object, we may see many wicked men of better temper, than so: Thus Rehoboam obeyed the word of the Lord by the Prophet Semajah. 
1 King. 12.22 24.  Thus Amaziah harkened 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 works in Heathens. I kept thee that thou shouldst not sin against me: 
Gen. 20.6.  bowing them to some kind of yielding to some parts of his will, for the good of the faithful, peace of the Church, and other ends best known to his wisdom. 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, do but observe how men rush into all impiety, breaking thorough all lets, never regarding threatenings of the Law of God, promises of the Gospel, shame of men, their own future or present good, or hurt: no better then mad men, worse indeed then bruit beasts. Consider Pharaoh, 
Exod. 5. 2●  God command's him to let his people go serve him, he defies God, & questions who he is, he sees diverse miracles, but is moved nothing at all; At length his own Enchanters tell him, this is the finger of God, 
Exod. 5.2.  he relents not, he sees himself annoyed with vermin, and his Country destroyed, yet will not stoop: his own servants entreat him to dismiss them, yet still he refuseth: 
Exod. 8.19.  when he was compelled to seek unto God by Moses, and promises obedience, no sooner had he rest, 
Exod. 10.7.  but instantly breaks promise, and furiously threatens Moses. At length when affrighted with instant fear, death, and hortour, 
Exod. 10.16. 17. 28.  he was enforced to thrust them out of his Land, yet presently after he aimeth all Egypt to fetch them back again: and perisheth, but yieldeth not. But he was an Heathen: look then to Professors; 
jer. 18.6.  God shows the jews by a palpable demonstration, that they were in his hand as clay in the Potters they deny it not, he calls them to repentance, and tells them a plague else was near them: they speak desperately,; surely we will walk after our own imaginations, and do every man after the stubborness of his wicked heart. 
11. 12. 13. 14. 15. 18.  The Prophet still follows them with admonition; they acknowledge him a Prophet, a Priest, a Wiseman: yet obstinately conspire against him, and against the word. Have not we such live among us? Yes, thousands of swearers, drunkards, covetous, who stand out against God, his word, their own conscience, their own good and happiness, and scorn all stoppage. Neither is there any means (without the power of God concurring and working with it) which can prevail. 
Esay 1.5.  Are they smitten? they fall away more and more: 
Reu. 16.9.  they break out to blasphemy, but mend not. Are they kindly entreated, and waged with blessings? The fatter they grow the more they kick. Deut. 32. 15.  
Seing man is not only borne in sin, but bred in iniquity, there is now no way left him to come forth unto a blessed estate, but only by the path of repentance, turning the heart to God, and becoming a new creature. See Luk. ●3. 3.5. Unless you repent, you shall all likewise perish. All men naturally are going in the broad way to destruction; All have sinned, and are deprived of the glory of God. 
Rom. 3.23.  This broad way therefore must be forsaken, and we must entet into that narrow tract, if we mean to attain a blessed estate. Certainly 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 continual rebellion labour to vex the Spirit, begin to die and drop away from us, we are not fit to enter into the Kingdom of God. 
Luke 13. 3●4.  
Mat. 11. 21.  Those Galileans whose blood was mingled with their sacrifices, and those who perished by the fall of the tower in Siloam, were no greater sinners than others: hence that woe pronounced to those unrepentant sinners. 
Mark .1.4.  Hence our baptism whereby we are entered into the Covenant of grace, 
Luke 3. 3.  is called the baptism of repentance: 
Acts 13. 24.  and as john the Baptist, 
Mat. 3.2.  so also Christ begins his sermons; 
Mark. 1.15●  The Kingdom of God is at hand, repent, and believe the Gospel. 
* Gal. k. 15.  Nothing is available to this end but the new creature, neither indeed 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 lively 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 Gospel is compared to a mirror in which beholding the image of the Lord, we are transformed into the same likeness. 
Ephe. 5.8.  The first alteration is in the mind from darkness to light: Before so perverse in our judgement, that we esteemed spiritual (even Gods) wisdom as folly, 
1 Cor. 1. 21. 23. & 3. ●6. 7. 14.  but after this new birth, we discern in this folly (for so foolish men count and call it) no less than a divine, and heavenly wisdom. The second change is in the will, & affections: the same will, which heretofore refused to hearken, an● pulled away the shoulder, 
Zech. 7. 11.  now chooses, and rests in that object of faith which before it rejected. Mary hath chosen the best part. 
Luke 10. 42.  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 spiritual 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, & works, see Ephe. 4. 22, 23, 24, 25, 28. the like read Colos. 3. 8, 9, 10, 12, 14. Man therefore by consenting to the Devil, and revolting from God, lost that divine image which was printed in him, but received a new Character of Satan, being wholly conformed to that Prince of darkness. But God in much mercy having compassion on men, and choosing them to his glory, hath set out his word as a fire, 
jer. 23.29.  and hammer to melt, and fashion them again to that image which they left, and so restore them unto their former purity and estate. Thus his word is his voice crying o●t unto us, Stand in the ways, and behold, and ask for the old way, which is the good way, and walk therein, and you shall find rest for your souls: 
jer. 6. 16.  again he puts forth his power with his voice: 
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 voice being active and doing what is commanded: so in this new creation, when he speaks the word, let there be light, let there be fruit, instantly light, and fruit ensues: when therefore men harkening unto this powerful word, working salvation, are renewed in their mind, and walk in newness of life, they find no little rest and peace to their souls for the present, and are in the way to that eternal and glorious rest, in which consists the supreme perfection, and happiness of man.  
Wilful continuance, and stubborn perseverance in a sinful course, after warning and admonition from God in his word, 
Luke 12. 47. 48.  is a state much further from blessedness, then gross ignorance. He is less worthy of favour, who knows his Master's will, and doth it not, than he that neither doth, nor knows it: rebellion is no better than witchcraft. 
1 Sam. 15.23  Those words (Acts 17. 30. that time of ignorance God regarded not) though they cannot be wrested to any connivance of God, as if he winked, and would not see those foul sins of the Heathen, yet cannot but import more danger to such as continue in this ignorance, when God hath sufficiently revealed himself & his will. Less excuse have they, and much deeper condemnation, 
joh. 3.19.  who when light appeared, loved darkness more than light, than such who ever sat in darkness, and the shadow of death. The long-suffering of God manifests itself abundantly in bearing, & forbearing, granting longer time, summoning by his works, and warning them by his judgements, & afflictions, but especially by his word, calling out to them and showing their danger: 
job. ●3. 14.  He speaks once or twice; he whets his sword before he strikes, 
Psal. 7.12,13.  bends his bow and makes it ready, before he shoots out those swift arrows; 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 less favourable is he in his judgements; 
Amos 3. 2.  you only have I known of all the people of the earth, therefore will I visit you for your iniquities.  
This certainly is the reason, why the Israelites before the coming of Christ, were often more sharply visited with the rod, than any other Nation, their neighbours: & after the coming of Christ, have been made the public spectacle of all the world for misery, because in the time of the Prophets, the Lord afforded them many glorious beams of spiritual light, more than to all other people, and afterwards gave in unto them that great Light of the world to walk 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 worn out all medicines, & grows still worse, is farthest from recovery and health. When that great Husbandman expostulates with his Vineyard, what could have been more done unto my vineyard, which I have not done to it? 
Esay 5. 4.  and yet complains, 
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 foot there is nothing but swellings, and sores, full of corruption, we are far from health. 
jer. 2.27.  When we turn the back not the face to God, let us know it had been better for us not to have known the way of righteousness, 
2 Pet. 2.21.  then after we have known it to turn from the holy Commandment.  

Refut.  Here is fit occasion, (and the times require it) to confute, and reprove our obstinate Papists (who in name only are Catholics) who having been convinced, or at least vexed with the light of the Gospel; have some hated, resisted, and blasphemed; some winked, and shut their windows against it● that it might not enter; stubbornly resolving to cleave unto that man of sin, and stand fast in his accursed and palpable errors. Is not that child of perdition revealed? Hath not the finger of God in his word painted, and pointed him out, that he who even shuts his eyes, cannot but grope and feel him? Have not his stoutest Champions been driven by dint of that two-edged sword into shameless corners, and been forced in his defence to steel their foreheads, and without blushing to deny things as generally known, confessed, and openly in view, as the Sun in his brightness? As namely, that the ancient head-ship or government of Rome by Emperors stands yet firm, that the Emperor of Germany is the Emperor, Commander or Head of Rome, who yet hath less to do there, than the Pope's skullian? Are they not compelled to deny that other Kings have shared out the Empire among them? and so are bound to maintain, that this Territory subject to their Emperor (which is hardly equal to a Dukedom) must be divided into ten Kingdoms? 
See Revel. 17. 12.  Yea that the Kingdom of Antichrist shall be, not a mystery of iniquity, but an heathen persecution? Are they not compelled to grant and maintain impossibilities? that the Devil shall beget Antichrist of a woman, & this woman must be of the tribe of Dan? that in three years and an half Antichrist shall conquer and subdue more Countries, than it is possible for any man in that space to travel, and run through? Fitly doth the Spirit compare the Grecian Monarchy to a Leopard, 
Dan 7. 6.  the swiftest of four footed creatures, and yet winged, nay beyond any fowl, with four wings, for more speed, because in so short a time, as ten years, that most prosperous Commander Alexander the great, brought into subjection the greatest pa●t of the earth then known: But what beast, what fowl, must this Papistical A●tichrist be? How many feet must he have? How many wings? Who in much less than half this time, shall bring under his yoke, and reign over many more Countries and people then ever Antichrist ●new. Is it possible in reason, that any who hath not plucked out his eyes, should think the Pope Christ his subject? nay, Deputy? who opposeth and exalteth himself above all that is called God? Doth he not challenge to be unto the Universal Church, an head to give influence, a Monarch to give Laws, nay a Spouse, to give and receive benevolence: so that to be subject to the Pope is of necessity to salvation: nay doth he not usurp, and with all tyranny maintain a Monarchical Omnipotency? Surely that judgement mentioned by Tertullian is fallen upon them; They believe without Scriptures, that they may believe against Scriptures. We evidently see the Prophecy 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 believe lies, that all they might be damned, which believed not the truth. But the Popish Faction affirm, that they cannot be accounted heretics, because they have never bee●e convicted, nor condemned by a general Council, But first it is sufficient conviction to prove an heretic, that his error is manifested unto him by the Scripture, unless we will think Simon Magus no heretic, until he was dead, and rotten, because no Council before his death condemned his errors. Again the Papists maintain things openly interdicted in general Counsels. Thus they use, & defend in their Pope the title of chief or highest Priest, censured, and forbidden by the 3. Council of Carthage: so also the worship of Angels is by them stiffly maintained, yet condemned plainly by the Apostle in the old heretics, Colos. 2.18. and after by the Council of Laodicea. They set up images in Churches prohibited by the Council of Eliberis. But what hope is there that this harlot will reform any error, who in her head Paul 4. in his Epistle to Gropper, condemning certain 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 reform any, either abuse or doctrine; nay who in her whole representative body, the Council of Trent, is not ashamed to confess, that Christ ordained, and distributed to his Apostles (non conficientibus) not administering the Sacrament both bread and wine: and cannot deny but that it was so continued in the primitive Church, yet take upon themselves power to determine that whole Christ, & the true Sacrament is received in the bread alone: and that the Church hath authority to alter this institution of Christ; with a most brazen face challenging right to change any thing in the Sacrament, excepting the substance, and so consequently denying the blood of Christ (represented, and presented in the Cup) to be of the substance of the Lords Supper.  
Let every soul try here his claim to this true blessing. Two notes ●re here offered unto us, by which we may come to an infallible knowledge of our estate. 1. How art thou disposed to that word of God which calls thee out of thy sin? be it either some gracious promise, or sharp reproof, 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 receive the impression of God's image. Thus josiah melted: 
2 Chro. 34.27  the hearts of God's people tremble at his voice: 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 hear, and follow the command, 
2 Chron. 25. 10,16.  but hate the reproof of the word. 
1 King. 20.13. & 1 King. 22.8.  Ahab can approve and obey the counsel of God in ordering his Armies, but hates Michaiah, who would order his conversation according to the rule of God. Oh! then consider how thou art disposed to the rebuke of Christ: as Moses who preferred it before the treasures of Egypt? or as Herod who beheaded his messenger? How of●ē hast thou heard that gentle reprehension, joined with a gracious invitaton; O ye disobedient children return, and I will heal your rebellions? 
jer. 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. 
jer. 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, etc. 
Zech. 12.10.  Thus do these heirs of happiness: 
job .42.6.  they will lament, they will mourn as for an only son: they will abhor themselves and lie down in ashes.  
2. Examine thy estate by thy care, and endeavour to rise, after thou art slipped and fallen. 
Psal. 119.59. 60.  Dost thou consider thy ways, and turn thy feet into the testimonies of the Lord? Dost thou make haste, and delayest not? David strucken down with that sin of adultery and murder, and benumbed with so many blows of Satan, lay a while as dead; but when the rebuking voice of God called unto him, and testified Thou art the m●n: 
2 Sam. 12.7. 13.  how soon did he awake from his swoone, and expressed a whole world of grief in one word I have sinned? As thou hast fallen with that Saint, so hast thou risen with him? and renewing strength hast fortified thyself, and art become even impregnable on that side? The more foul thy sins are, the more are thy tears, and sorrow, the more thy love to thy gracious Lord, pardoning such, and so many offences? Observe every where this disposition in the Saints, and happy art thou, if thou canst find it in thyself. But thou shalt see Ahab humble himself in sackcloth, but still proudly and rebelliously disposed in heart. Thou shalt hear the sinner say; They have stricken me, but I was not sick, they have beat●n me, but I knew not; when I awoke therefore, will I seek it yet still. 
Pro. 23. 35.  If it be thus with thee, if thou confessest thy sin with thy lips, but forsakest it not in thy heart, how shouldest thou find mercy? If thou tremblest for fear of judgement, as Felix, and yet nourishest in thee a corrupt heart: and puttest off the word, I will hear another time; what art thou better, nay how much worse than that Heathen? Consider what streams of tears flowed from the eyes of Mary Magdalen? What fire of love burned in her heart? How did Paul humble himself in respect of his persecution? How ardent his love 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.  

Reproof.  Here come under reproof; 1. Those rebels which wilfully set themselves 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 gross opposers, we read in the old Testament. 
Mica. 2. 6.  Prophesy not, say they to them that prophesy, they shall not prophesy to them, that they shall not take shame. 
Esay 30.9,10, 11.  This is a rebellious people, lying children, children that will not hear the Law of the Lord; which say unto Seers see not: and to the Prophets, prophesy not right things unto us: speak unto us smooth things, prophesy deceit?: Go out of the way etc. And the like we find in the new. 
Acts 4.18. & 13. 45. & 18. 6.  They commanded them not to speak at all, nor teach in the name of jesus. But when the jews saw the multitudes they were silled with envy, and spoke against those things, contradicting and blaspheming. Again; they opposed and blasphemed. Such we see every where, corrupt men, sold under sin, and heardned in it: some drowned in a senseless ignorance, that neither do, nor will know any necessity of this light, and therefore wholly despising all prophesying. And to cover their shameful Atheism, they stand much upon prayer, and do not a little magnify it in word: But their words are wind: they do as much despise prayer indeed, and as openly express the contempt of it in their actions as of preaching. Some again of more knowledge will not deny the necessity of it, as knowing it too shameful to affirm there is no need of that, which Christ openly testifies to be the one needful thing. Luk. 10.42. they will therefore come to it, perhaps frequent it, it may be pay for it: but then they must have preachers according to their own, not God's heart. If he will spend an hour in the pulpit in vain flourishes of humane wisdom, keep off from their conscience, and two or three hours in the Alehouse, or Wine-Taverne, this is the good Churchman, nothing to dear for him. But if he be such as dares not please men, 
Gal. 1.10.  lest he be turned out of Christ his service; who would rather seek their good, than their good will; if he bring home the rebuke of Christ to their hearts, labour to beat down their rebellion, and draw them to the obedience of the Lord jesus, they will not abide him, but devise an hundred slanderous discouragements, and use all even the most wicked means 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 live among us, convinced of their sins, y●t living in them, and following them with greediness? Doth not the covetous know, that he is an Idolat●r: that extortioners, usurers, and oppressors shall not ent●r into the Kingdom of God? doth not the drunkard, swearer curser, Sabboth-break●r know he lives in sin, and is under the curse, and wrath of God? yet do they reform their ways; and make conscience of duty, when they have warning from God? How far are th●y from it? Look to the meaner sort, they harden themselves in ignorance; look to the great ones, 
jer. 5.3.4.5.  they have altogether broken the yoke. Oh! that these would turn into their hearts, and consider what they do: that they would well ponder first the folly, than the heinousness and hatefulness of this their behaviour: certainly nothing can be invented more foolish: no marvel if the Wisdom of God continually deba●es these men with the title of fools in the Proverbs: for can any natural folly be compared with this? Find in all th● world such a fool, that wilfully will run into known and confessed destruction? that will struggle with his Master, whom he knows stronger, and able to overmaster him. And do not men know and acknowledge God to be Almighty, 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 fear of him who can kill body and soul? Now how odious it is and heinous, may appear in two circumstances; first the greatness, secondly the goodness of the person whom we offend & provoke; 
Mala. 1.14.  The Lord is the great King, and his name dreadful even among the heathen: the pure Angels, nay the rebellious devils tremble at his presence. His goodness to us is unutterable; he is our Father, the fountain of our life, and all blessings which we enjoy, expect, or desire. How great an offence is treason against a King, the Lords anointed? how heinous the rebellion of a child against a father? how detestable the insurrection of unnatural Absalon against David his King and Father? so complete a King, so loving a Father? how grievous to thy soul 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 Devil acknowledged for God and Lord; our vows of obedience to God utterly broken & our souls delivered up unto the service of the Prince of darkness and disobedience.  
What tongue can sharpen itself sufficiently upon this occasion to cut a passage through rocks, and Adamants, unto the secure and careless hearts of men? what trumpet can sound loud enough to awake their dead spirits? God created us most blessed, and gave us power to stand in that happy estate: we wilfully forsook the means and it: Since, when we were carried down in the torrent of our lusts, into utter destruction, and are even sinking into that bottomless pit; he casteth out to us the cords of his love, to draw us, haileth to us with a loud voice to look about, to see, and consider our danger; betimes to take hold of mercy, before we sink and are past recovery. In the mean time, as if we were rather bathing in the very fountains of all felicity, then swallowed in these whirlpools of death and hell, we pass along pleasant, never o●ce respecting his voice or dreaming of any danger. The Lord hath sent in among us his Heralds never so many, never so loud; they have cried out to us, they have lifted up their voices like trumpets, and have showed us our crying sins: what hath followed? Some few (as the shaking of an Olive tree, two or three berries in the utmost boughs) have harkened and trembled at the word; and taking hold of the rock of their salvation, have tu●ned their feet into the old and good way: some have obtained, but the rest are hardened. How lamentable a spectacle is ready to meet us at every turn? numberless numbers of men and women, young and old, rich and poor running a vie, who shall safest ply himself in the waye● of sin, and who shall first & deepest plunge himself 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? 
Host 4. 2.  by swearing, & lying, and killing, & stealing they break out, and blood toucheth blood: 
Psal. 82.2,3,6 7  how often & loud hath God by the voice of his Ambassadors cried in the cares of earthly Gods, how long will you judge unjustly, and accept the persons of the wicked? Do right to the poor, and fatherless; do justice to the afflicted and needy: If not I have 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 complain? In thee have they oppressed the stranger, in thee have they vexed the fatherless and widow? How frequently and earnestly hath the great judge of all the world in his Law charged Lawyers. 
Exod. 23.6,7, 8.  Thou shalt not overthrow the right of the poor in his suit. Thou shalt keep 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 go on, shall they not take up a taunting proverb against you, and say; ho they increase that which is not their own: how long? and he that ladeth himself with thick clay? yet still is it true; in thee have they taken gifts to shed blood: 
Ezek. 22. 12.  and they love to say with shame bring you: 
Host 4.18.  they eat up the people as bread: 
Psal 14.4.  they build, plant, purchase, and make no end, till their heirs spend it as ill as they got it.  
How straight hath God commanded the rich, 
Deut 15. 8.  thou shalt open thy hand to thy poor brother, and lend him sufficient for his need. Thou shalt not give to usury to thy brother, usury of money, 
Deut. 23.19.  usury of meat, or usury of any thing that is put to usury: thou shalt relieve thy brother, thou shalt take no usury nor vantage. 
Leu. 25.35, 36.  He that was infinitely rich became poor for our sakes, 
2 Cor. 8. 9  that we through his poverty might be made rich. 
Luke 12. 33.  Sell that you have, and give alms, make you bags which wax not old, a treasure that can never fail in heaven. 
Psal. 15. 5.  If not know the Usurer, 
1 Cor. 0.10.  or Extortioner shall never enter upon my mount: Know that thou shalt weep and howl, and the rust of thy treasure shall eat thy soul like fire: 
james 5. 1, 3.  and so thou hast heaped up (goodly) treasure for thyself 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 usury 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 poor for silver, and the needy for shoes? 
Amo●. 8 6.  How continually hath the Lord called upon us? Take not my name in vain; 
Exod. 20.7.  swear not at all: above all things swear not. 
Mat. 5. 34.  O do not this abominable thing, which my soul hateth. 
jam. 5.12.  Is it not enough that thou refrainest prayer, and praise, but thou wilt blaspheme? Wilt thou turn those calves of thy lips my due sacrifice, to dogs or hellhounds barking against thy Creator? Remember thyself and me, 
Zech. 5.3.  and know I will not hold thee guiltless: my curse shall here light upon thee, how much more hereafter? Yet still the Land mourns for oaths. Men have made a conspiracy; all sorts, sexes, ages have whet and set their tongues against heaven, & hardly one of an hundred that fears an oath.  
How loud hath God thundered his woes against intemperate persons? 
Esay. 5.11.22.  Woe to them that rise up early to follow drunkenness, and continue till night until the wine do inflame them: woe to them that are mighty to drink wine, 
Esay. 28.1.  and strong to pour in strong drink: woe to the drunkards of Ephraim. He counselleth, 
Pro. 23. 31.  look not on the wine when it is red, and showeth his colour in the cup. 
Luke 21. 34.  Take heed lest your hearts be oppressed with surfeiting and drunkenness. If not; know that day will come upon you unawares: no drunkard shall enter into the Kingdom of heaven's ● 
1. Cor. 6. 10.  yet what place is there where this devil of drunkenness hath not entered into the swine, and carried them headlong into destruction: Court, City, Country, 
Esay 28.7. 8.  nay even the Universities all have erred because of wine, and are out of the way because of strong drink: for all their tables are full of filthy vomiting, and no place is clean: the Dutch manners have followed the Dutch errors, and the stench of it is gone up to heaven, & incessantly calls upon the justice of God for vengeance.  
Even then when all Religion and Charity lamentably implored our help in fasting, praying, and humbling our souls, to entreat the Lord for his afflicted Church: when the Adversaries roared in the midst of the Congregation and set up their banners for signs, 
Psal. 74. 4.  we were so far from fearing that curse of Meroz, 
judg. 5. 23.  for not going to help the Lord against the mighty, or at least striving for them by prayers & humiliation, 
Esay 22●13.  that when God called to weeping and mourning, behold joy and gladness, slaying oxen, killing sheep, eating and drinking, for to morrow we shall die. Doth not the word daily sound in our ears? 
Pro. 5. 8,15, 18, 19 & 6. 25. Pro. 5. 11. & 6.26.  Drink the waters of thine own cistern: rejoice with the wife of thy youth, let her breasts satisfy thee at all time: but keep thee far from the strange woman, and come not near the doors of her house: desire not her beauty in thy heart, else shalt thou be brought to a piece of bread. Thou shalt mourn in the end, when thou hast consumed thy flesh and thy body: yet what fruit have we returned to God from the fullness of our long peace, but this, 
jer. 5.7.8.9.  I have fed them to the full, yet committed they adultery, and assembled themselves by companies in harlots houses; They rose up like fed horses, every one neighed after his neighbour's wife: and what follows but even that threatening, shall I no● visit for these things, shall not my soul be avenged on such a Nation as this?  
To draw a little nearer to ourselves in particular; do not the Messengers of Christ sojourning among us, as his Leigers, daily call, entreat, and invite us to repentance? Turn you, cast away all your transgressions, make you a new heart, and a new spirit, for why will you dye? 
Ezek. 18. 31.  When God hath allotted you six days, and appropriated but one to himself; when he doth not challenge two or three hours, but the day to be separated to his holy service, when he hath hedged and and walled in this his peculiar, with so many cautions & motives, why will you thus transgress against the Lord? why will you, or how dare you make it common by doing your own works, and speaking your own words on the Lord's day? When the Lord hath so fearfully adjured us, 
2 Tim. 4.1.2.  I charge thee by God, and the coming of the Lord jesus Christ, preach the word, be instant in season, out of season: and so often and strictly charged you, 
jam. 1. 19  be slow to speak, but swift to hear: 
1 Pet, 2.2.  long for the sincere milk of the Gospel, that thou mayest grow by it. Take heed how thou hearest: why do we neglect Christ jesus speaking to us in these glad tidings of salvation? 
Luke 8. 18.  Why do we turn away our ears, & say in heart as those wretched jews, we are Lords, we will no more come at thee? 
jer. 231.  When we admonish you, Speak 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 bitterness, anger, and all evil speaking: let no uncleanness be so much as named among you, as becometh Saints, for none such have inheritance with God. Cleanse thy heart from the leaven of maliciousness; purge thy tongue from railing, reviling, slandering, when we are thus earnest with you, what fruit reap we from all our labour? we speak in the air, we see these sins, and many other spring, grow, and flourish among you. Some very few have their hearts opened, but most shut up their ears and hearts, lest Christ knocking by his word should enter: and while we mourn for them in secret, they openly laugh at us, while we pray for them, they mock and flout us. But what will you do in the end thereof? Know assuredly (and oh that he who hath the keys of David would let this knowledge into thy heart) Thine own wickedness shall correct thee, and thy turnings back shall reprove thee. 
jer. 2.19.  Know therefore and behold it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of Hosts.  

Consolat.  Hence may the contrite, and broken heart gather strength, and comfort itself in the Lord, God hath not cast away sinners, but hath purposely sent his son to heal and save them. Therefore he is anointed, and made the Christ of God, 
Luke 4. 18.  that he might heal the broken hearted, that he should preach deliverance to the Captives, 
Acts 26.17. ●8.  & should set at liberty them that are bruised. Therefore Christ sends his Messengers, and his word, to open men's eyes, that they may turn from the power of Satan, unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith.  
The Lord hath opened unto us a passage to return to his grace by Christ, and to eternal happiness. But some dejected soul will say, O I have walked in the counsel of the ungodly, I have not only delighted in wicked company, but all my life have I spent in vanity, and noisome lusts. I have greedily followed the pleasures of youth, and have not withheld from mine eyes whatsoever they have 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 myself an earthly convenience. As for those fruits of the Spirit, that house made without hands, eternal in the heavens, the inheritance of the Saints in light, I seldom dreamt of it, but neglected the gracious offers of God.  
But let me ask thee; Dost thou not still persevere in the way of sinners? Now that thine eyes are opened to see thy vanity, dost thou lament thy folly, turn thy feet with haste into the good way? 
jer. 10. 23.  Dost thou cry uncessantly O Lord I know that the way of man is not in himself, neither is it in man to walk and direct his steps; O therefore turn thou mine eyes away from vanity, and quicken thou me in the way. 
Psal. 119. 37.  Dost thou labour to redeem thy lost time? know then all is safe with thee. Some will reply. O but my sins are an heavy burden, too heavy for me, pressing down my soul to hell. Then hast thou right unto Christ; therefore be of good comfort, arise he calleth thee; Come un●to me all you that are weary and heavy laden, 
Mat. 11.28.  and I will ease you. Cast away this cloak of s●ame, and come unto thy Saviour. But I am the chief of sinners. Another claims this precedency, who was yet the chief of Saints. For this cause heinous offenders have been received to mercy, 
1. Tim. 1. 15. 16.  that, that for thy example Christ should show all long suffering to those which should believe in his name: believe therefore, and thou shalt be saved. O but my time is past: I have not regarded God heretofore in his word, and now I am shut out foe ever. No time is past, while thou hast any time, God hath not tied himself unto thy times, but hath put them into his own hand: So long as he lends his voice to call, thy time is not past. But alas I feel a world of sinful filthiness still dwelling, & rebelling in me, now more than ever. Know this is rather a symptom of health, than sickness. Thou feelest sin more now, not because it, but because thy health, and sense of Spirit increases: diseases in their strength dead the senses, so that little pain is felt, but when life prevails, and begins to expel the sick matter, our pain with our sense returns.  
Know assuredly, he that hath dethroned sin reigning in thee, can easily subdue sin fight against thee. Look then into thy bosom, if thou findest there an heart melting, and trembling at the word, thrusting itself with all humble subjection into the yoke of Christ: answering to his call, Seek my face, Lord thy face will I seek, thou art then in that true way which leads to blessedness, nay that way which is blessedness, even jesus Christ thy head.  

Exhortation  Let every soul therefore stir up itself, and first weighing that warning given us by the wisdom of God, If sinners entice thee, consent thou not, walk 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 soul; Thou hast wearied thyself in thy ways, 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 thyself with joy, and when thou hast caught it, thou hast found it vanity: thou hast said of laughter thou art mad; and of joy, what is it that thou dost? thou hast gathered to thyself silver and gold and chief treasures: thou art wonderfully increased, and behold all is vanity and vexation of spirit. Say unto the world, so many years have 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 ten times: (Gen. 31. 7 40.) my childhood I gave thee for babies, my youth for wantoness, my riper age for riches, & behold all is vanity: and now except my God had been with me, thou hadst sent me away empty (Gen. 31.42.) Say unto sin, O thou wicked and bewitching strumpet thus long have I waited upon thy pleasures, and fulfilled thy sinful lusts, I have polluted myself, and am become as an AEthiopian; I have doted upon thee, & served thee with greediness: for thee had I forsaken all those rich graces, and hopes laid up for me in heaven: and what have I gained, I have sown the wind, and reaped the whirlwind; I have sown to the flesh, and reaped corruption: all my wages are nothing else but death and hell, and should I serve thee any longer? Say unto the Lord jesus, I come unto thee most blessed Saviour, full of confusion, that so late I come unto thee, whose service is glorious freedom, whose wages everlasting happiness: 
Hosea 14.3.  take away all mine iniquity, and receive me graciously, so shall I offer the calves of my lips. But if thou findest thy heart still lingering and prolonging the time in this Sodom, quicken it with these motives. Do I mock at his idle pains, who spreads a fishing net upon the mountains, ploughs the sands, or sows the seas? Can I forbear laughing to see a man seek for grapes among thorns, or figs from thistles? & shall I practise myself what I deride in others? seek now for an earthly paradise? heaven in earth? happiness in worldly misery? Do I think he deserves to be deceived, who being often abused with lies, will still trust? & shall I give credit to the world's lying flatteries? hath not all my life been fed with vain promises? every state I found full of vanity for the present, but still bearing me in hand that better was coming. My childhood seemed grievous, being kept from liberty, and prisoned in continual fear and subjection: but it promised much happiness in youth. My youth I found much worse, full of labour and travel without, hurried with lusts within: but an haven was showed me in marriage, & riper age: but this increased my cares within, and pains without: and what shall I hope farther? 
Esay 30. 18.  to find rest in the grave and hell? Again hath my gracious & long-suffering Father all this time waited that he may have mercy on me? Hath my most loving Saviour thus long stood at the door of my ●are, and knocked, and still calls 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 pride of that 
* Hildebrand or Gregory 7. pope of Rome.  Antichristian Prelate, who exalting himself above 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 himself with his Matilda, and shall I proud worm, dare to hold out the Creator, & Lord of all things, who stands & entreats for entrance into my heart, and beseeches me (me vile earth & ashes) to be reconciled to him? When his own dear Spouse deferred him, did she not seek long before she could find him: but the watchmen soon found her, smote her, & wounded her: & if it were done thus to the green tree, what shall be done to the dry? 
Esay 26. 8.9. 13.  Away therefore from me all ye wicked vanities, for I will keep the commandments of my God. Lord I will wait for thee in the way of thy judgements, the desire of my soul is to thy na●e, & to the remembrance of thee. Other Lords ●aue ruled me, but I will remember only 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 uprightness.  
Nor sitteth in the seat of the scornful. As in earthly possessions, men first trade & busy themselves in the world, and employing what they get, begin to gather stock, & increase their substance; Last being now full, & well furnished, they purchase, plant, build, settle themselves & their estates: so is it in spiritual evils, and that sinful condition of man. The portion of sin bequeathed us by the first Adam we employ, & traffic with it: and so we soon grow to more fullness of evil, come on to habitual, customary, and notorious wickedness: at length we write our sins with a pen of iron, & with the point of a diamond, 
jer. 17.1.  and grave them upon our hearts: 
Dan. 6 24.  so finishing our iniquity, we seal up our sins, and by these deeds of darkness settle our souls in much security, in this miserable purchase. Like dead men we lie down in our lusts, and (as some great persons) proud of our rottenness, with much cost and ostentation build up our sepulchres of this body of death, compose ourselves in our graves, and set up our rest in them. Here therefore the Prophet lays down the lowest degree of sin (even that which is next to hell) and in avoiding it, the least degree of happiness. So then in this third proposition;  

Proposition  David pronounceth that man blessed who sits not in the seat or chair of scorners.  
For some opening of these words, consider what is here meant by sitting, what by a seat or chair, lastly who are scorners. A seat or chair (as we know) properly taken, is some frame of wood, or other matter purposely made for the resting of the body; and by Metonymy (because Princes & judges had thrones and chairs 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 precedency, power, & authority. Thus the seat of Moses is used for his power, and authority in the word, 
Mat. 23. 2.  which God committing first to Moses, derived to all his successors: so the Throne or seat of David for that temporal precedency and power whereby he governed and judged that people. So likewise sitting, being a position of the body composed to rest, is by Metonymy used for exercise of authority and power. 
Revel. 18. 7.  I sit as Queen. 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 soul, may signify either to rest in sin, or to use a Lordly power, or freedom to follow it. Thus we 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 security of wicked men, whereby they sleep in sin, and resolve to rest in it, and also for that lifting up, and pride, shaking off the yoke of Christ, judging, and prosecuting the good, and Godly. Lastly scorning is an action of men, wherey they think, and speak basely of any thing, and from contempt, rising out of pride, reject it● A scorner therefore every where in Scripture, is taken for such a sinner, who being fleshed in all wickedness, filled, and puffed with pride, and vain conceit of his own wit, despiseth the wisdom of God in the word, and makes a jest of sin, the reprover, and reproof of it, see Pro. 1. 22. and 14.9. when men conceive well of their own ways, and are bladderd up with a windy opinion of wisdom in themselves, than they basely esteem of other counsel, mock, and deride whatsoever comes cross of their own praejudging conceits. The sense then of this proposition is. Although thou hast sorted thyself with worldlings, and hast been misled in their ungodly 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 carnal conceit the wisdom of God in his word, yet if thou now returnest, leanest not still to thine own wit, but yieldest up thyself to the yoke of Christ, thou art here already, and shalt be must more hereafter happy, and blessed.  
To witness this truth (beside many other) the whole 15. chap. of S. Luke's Gospel may be fitly cited: where in those parables, especially that of the Prodigal (spending, rioting, never returning, till by extreme misery he was scourged home, yet then graciously received, entertained with a feast, and clothed with the best robe) our Saviour affirms much joy to be in heaven for one sinner, that converteth. Even scorners are called to repentance, and grace offered; and the Prophet invites, and calls to such, 
Pro. 1. 22.  Be no more mockers lest your bonds increase. 
Esay 28.22.  And it is more than probable, that some of those who mocked the Apostles as if they had been overtaken with wine, 
Acts 2.13. 41.  were not only called by the word, but throughly recalled, and pricked in their hearts, baptised and saved.  
The grounds and reasons of this (as the former) proposition may be. 1. In God, his infinite and unutterable mercy, taking no delight in the death of the sinner, but calling to return, and ready to receive. 
Esay. 55.7.  Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have 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, seen this work of God's mercy in many notorious sinners.  

Instruction.  Gather hence these instructions. 1. There are diverse degrees of sins and sinners, many steps and stairs in the descent of death; some lower than other, and nearer to the gates of hell. Some transgress of ignorance, some of knowledge; sins of knowledge are some of infirmity, not without struggling, some of presumption: nay even these of presumption, some of them not committed without fear or remorse, with purpose of amendment; some with an high hand, as in defiance of God, and open contempt of his justice. There are many respects which aggravate sins, and make them either more or less odious. The sin of an eminent person more scandalous and heinous, and therefore not only 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.  Sins of ignorance in a Priest were propitiated with a young Bullock, the same sin in a Ruler reconciled with a male goat, in other with a female. A Priest's daughter if she play the whore must be burnt with fire. So the excellency of the person offended aggravates the offence; reviling the Prince, more than railing at a subject; blaspheming God, worse than slandering man. Many circumstances there are which lessen a trespass, or increase it; whence our Saviour more deeply censures the jews than Pilate, they God's people, he an heathen; they from outrage, and furious malice, with threats, and tumult drive him against his judgement, to corrupt judgement, and abuse the Ordinance of God, even his justice; but he desirous to content the people, fearful to incur Caesar's displeasure, 
john 19 11.  labouring to save the innocent, was at length overcome by their importunity and clamours, therefore had they the greater sin. Verily the justice of God, proportioning a greater measure of damnation to some, than others, necessarily argues the sins of men to be of diverse size and measure. The sin of Bethsaida, Capernaum, Chorazin, more intolerable than those of Tyre, Sidon, Sodom or Gomorra.  
Sins 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 poison, and even dart●out venom to wound others, with whom they converse. Thus every sinful disease of the soul, as it is more contrary to that spiritual crasis, or temper of life, in which God created it, is more foul, dangerous, and even infectious. 
Levit. 18. 25●  Hence we read that many Lands have been polluted and tainted with some notoriously sinful people, and even sick of them, till it had spewed them out. So was it with the Canaanites. Nay even the Israelites also after they were entered into the Land, defiled it with idols, and false worship, and were therefore cast out: see jer. 16. 13. 18.  
And surely as any sin is more heinous, foul, and abominable, so is it more strong to infect: witness that monster of idolatry, which how soon it poisoned the whole world, and how easily yet it sheds its venom into the hearts of men, the old heathenish, jewish, and now Popish Idolaters sufficiently testify: no less contagious is swearing, drunkenness, cursing, and such other: what reasonable man can deny these sins 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 itself into the whole body of the world, and hardly one member even Abraham escaped, and even he not untainted. In the time of jeremy the land mourned for oaths, in our time it is to be wondered, that the land sinks not to hell under the burden of this sin: there is hardly one of an hundred that makes conscience of all oaths: they have petty oaths (as they account them) and coin strange Gods to swear by, the Mass, Ladikin, or Lakin, and much like gross profaneness they continually use without fear or wit: yet is cursing as ordinary as swearing, and drunkenness comes not behind any of them, how gen●rall it is, and how it hath, and doth infect, witness the ruin of many families, the pining and lean cheeks of many wives and children, and the loathsome stink of it in every corner.  
One degree of sin 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 have long walked, we desire to make some stand; when we have stood a while, we will set down and compose ourselves to more rest: so is it with the soul in these sinful dispositions, when it hath walked in the counsels of ungodly men, it will stand with sinners in their obstinate disobedience, and when it hath stood in those rebellious ways, it will sit down with mockers, & rest itself in the chair of scorning. Certainly 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, stirs up, directs, and strengthens him to walk in the counsel of God, to stand in the old and good way, and leaves him not till he hath seated him in fullness of grace, and glory: so when those spiritual wickednesses in high places, Satan with his legions, enters and possesses the heart of any man, he drives him through all the degrees of sin, carries him headlong, and suffers him not to stop (unless the Lord overrule him) till he be plunged in the bottomless pit. Hence it is, that the faithful are first awaked, 
Ephe. 5. 14●  and commanded to stand up, to receive light, and being once raised, and quickened with Christ, 
Psal 84 7.  they go from strength to strength, till they appear all of them before the Lord in Zion. They mend their speed, and run in the way of God's commandments; burning in love, 
Phil. 3. 13.14.  they forget what is behind, reach forth to that which is before, & press hard toward the mark for the price of the high calling of God in Christ jesus. 
2 Tim. 3.13.  Hence is it, that wicked men wax worse and worse, rush into all impiety, as an horse to the battle, and being caught and violently driven (as a ship in a storm) with the tempest of their sensual desires, never stop but in eternal death. 
2 Pet● 1. 5,6,7  So as the godly go on from faith to virtue, from virtue to knowledge, from knowledge to temperance, etc. so the wicked man laying a foundation in ignorance buildeth upon it wilfulness; 
Read Ephe. 4. 18,19.  wilful darkness grows up to obstinacy, and hardness of heart, hardness procures senselessness, want of feeling ushers into wantonness, and delight in sin: and this delight brings in greediness. O there is in the sinful heart of man a precipice, and strange downfall in the desire, and practise of iniquity, which will not endure any stay till it be cut off by God, being either stopped by his grace, and turned into the good way, or strooken with death, and sent to their place: hurried with sensuality they cannot cease to sin, drink iniquity as a thirsty man water: as it draws them, so they draw it with cart-ropes: they will take great pains to do wickedly. 
2 Pet. 2.12. 14.  And as a man that wilfully flings himself from an high rock or steeple, cannot stay, 
job 15. 16.  but still falls, 
Esay 5.18.  and the further he goes, sinks with more force and speed, 
jer. 9.5.  so is it with our sinful nature; altogether like those swine in the Gospel, which being left to the Devil, were carried by him, and could not stop till they came to those steep rocks, nor stay there, till they had cast themselves down into the sea, and were stifled.  
Observe it in some particulars; When Satan had kindled in the heart of Cain that hellish brand of anger, it could not be quenched with the nearness of blood, and dear relation of an only Brother, till anger had inflamed it with hatred, and hatred broke out into actual murder. So in Sodom fullness of bread, or luxury breeds idleness, idleness lust, and lust rushes into that bestial filthiness against nature. And would to God some remnants of this cursed disposition remained not still in the faithful; howsoever it be overmastered by his Spirit dwelling in them, and reigning for Christ. When David gave his eyes leave to wander in wanton looks, his eyes draw his heart to wanton thoughts and desires, and his heart drives on his body to actual uncleanness. Thus was he carried headlong to adultery: adultery pulls him on (under pretence of saving his credit) to make Vriah drunk, and at length to murder him. Consider this with fear, and not only know the falseness and cunning deceiveableness of the heart, but remember that when men even Gods chosen give way to sin, God often suffers them to be carried down in the current of it, that before they can think of it, they are almost sunk, and swallowed in death and despair.  
There is that unmeasurable pride in the heart of man that it will with no great difficulty be brought to mock God in his word, in his works, in his Saints. For as God is denied, so is he derided, either in word, and open profession of Atheism, or more secretly, in rebellious actions, proceeding from inward contempt of God. As there are some which have denied God in words, through fear, and weakness, which yet confessed him in their heart: 
Tit. 1.16.  so are there many who professing God in their words, deny him in works, being altogether abominable, disobedient, and to every good work reprobate. Neither are these Atheists to be found among Heathens only, 
Pro. 1. 25. 29.  but every where swarm in the visible Church of God. How often doth the wisdom of God complain of, and threatens the despisers of his word? 
jer. 20 7.8. & 17. 15.  How often do the Prophets cry out of them? I am in derision daily; every one mocketh me, the word of God was made a reproach to me, and a derision daily: 
2 Pet. 3.3.  see the manner of their skosting. 
jude 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 works by those Atheists, which being foretold by the Apostles, we see daily walking after their lusts. Numberless are they that mock God in his Saints; see Psal. 14. 6. and 69. 7. 9 11. 12. It might seem a strange and marvellous thing, that even those who profess Christ should mock him: should mock him in his word, and despise his wisdom in those ordinances which himself appointed, and commended to his Church: unless the Spirit had showed us the cause of it; namely, 
1 Cor. 2. 14.  the natural man discerns not the things of God, but judges them folly: now we know that folly is the most proper object of scorn. And many hypocrites are in the visible Church, who have Lord often in their mouths, yet never in their hearts; but are in deed, howsoever in show they seem otherwise, natural, sensual and devilish. Do but observe the ordinary behaviour of men in this open light; how common is it for men to absent themselves from the public service of God in the Sabbath, never blushing in plain terms to prefer their own vain conceits before the ordinances of God? affirming and maintaining, that they can serve God as well at home, and in the chimney corner, by reading some good book, etc. as in the Church by hearing the Preacher? And so wilfully blind are they, that they cannot see how basely in this they esteem of God's wisdom, who continually employs his servants, and commands them to be instant: the wisdom of God sends them Prophets, Apostles, wise men, etc. 
Mat. 23. 34.  If God send them dare we think it needless? were he not more then fond, who would send a Guide with a man, who without any direction can as well come to his journeys end? How ordinary is it to draw near to God in his word, to set before him, yet openly by sleeping, reading, nay many times talking, proclaims the contempt and scorn in which they hold that Ordinance, the power of God to salvation? This behaviour were intolerable 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 command thee to attend his pleasure at the Court; and sets thee a day, darest thou break day with him? darest thou refuse? and answer, that thou canst do him as good service at home? If thy father be in conference with thee, direct thee how to assure to thyself and thy posterity thy inheritance, were it not an impudent contempt in the mean time to stand prating with some servant, or lie down and sleep?  
How palpable then is our base conceit of God, and his words, that when we hear his Wisdom affirming, blessed are they that hear me, & wait upon the posts of my doors, 
Pro. 8. 34.  Get thee forth (if thou wouldst find me) by the steps of the flocks, 
Cant. 1.7.8.  and feed thy kids by the tents of the shepherds; 
Heb. 10,25.  warns us not to forsake the Assemblies, dare reply again, I shall do as well at home in mine own house, as in his Courts, I shall as soon find him in my private walks, as among the flocks and shepherds. The cause of this contempt questionless is, that sovereignty, 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 gives a general cause of this action in scornful men; namely, their following of lusts: & more particularly those worldly lusts of covetousness are most strong this way to draw the heart unto this despising of the word. 
Luke 16. 14.  All this heard the pharisees, who were covetous, and they mocked him. Thus those mockers Ez●k. 33. 31.  
Howsoever it pleaseth the Lord sometimes even out of the chair of scorning, to bring some home to his own dominion (so to manifest the power of his word, and the wonders of his grace) yet certainly such are farthest off from his kingdom, and in a more remote distance from happiness, than other degrees of sinners. For in some kinds it is not with sinful dispositions, as with these postures of the body: the body which walks, neither stands, nor sits; the body which stands, neither sits, nor walks; and that which sits, neither walks, nor stands: but that soul which stands in the way of sinners, walks in the counsel of the ungodly, and he which sits with scorners, both walks and stands with sinners. For as a reasonable creature includes and comprehends both vegetation and sense, and as higher degrees of holiness contain the lower: so in sin, he that sit● in the seat of mockers, in the same instant walks in the counsel of the ungodly, and stands also in the way of sinners. Mocking of God's Messengers, and despising the word is expressed by God to be the last and lowest degree of sin in his people, immediately going before destruction. 2 Chron. 36. 16. scorners are an abomination to men: 
Pro. 24.9.  therefore Sarah could not endure mocking Ishmael 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 fearful curse God pronounceth upon any child that shall mock his Father in the flesh, or despiseth his Mother's instruction; 
Pro. 30.17.  the ravens of the valley shall pick out his eyes. Surely then that soul which mocketh his Creator, and despiseth the instruction of the heavenly jerusalem, that fowl of the air, who picks up that good seed, shall devour it.  

Examination.  Try here thy ways, see and consider how far thou hast proceeded in the paths of death: hast thou harkened to the counsel of the ungodly? hast thou stood with sinners? so that after conviction and checks of conscience thou hast still gone further, and sat down among the despisers and mockers? Thou art even at the pits brink, there is but a step betwixt death and thee, and if thou dost not quickly draw back thy foot, thou wilt soon fall into a bottomless perdition.  
Now because every one flatters himself, and draws out his name from this number, remember (as before was showed) that God is mocked in his works, 
Pro. 17. 5.  in his word, in his Saints. For even he that mocketh the poor, reproacheth 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, scornful 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 Soldiers, they clothe him with purple, they crown him with thorns, they bend the knee etc. Now then consider thy ways. The Lord in the Sabbath calls thee to remembrance of that great work, the creation of thee, and all the world, & that greater, of thy redemption by Christ: hast thou not here sat with scorners? For haste thou neither in thy heart lightly esteemed, nor in thy words jested, nor in thy actions slighted this solemn day? and so scorned that great work of God offering grace unto thee in his Ordinances? How many must confess themselves guilty of this sin? For the word; when thou hast heard it sometime threatening, sometime promising, hast thou not set it at thy heels? hast thou neither in thought, word, or action slighted it? When thou hast conversed with the Saints, hast thou not despised that holy fellowship, and skoffed like profane Ishmael? Common and ordinary is this abuse, and too few who can exempt themselves from this sin. Look therefore about thee, and quickly retire thy self, lest thou fall into that pit, whence there is no returning: for if thou continuest to go on in this last degree, thou mayest soon proceed so far that thou shalt never be able to retire. Certainly to crucify Christ again, to make a mock of him to forsake the holy fellowship of the Saints, and after knowledge wilfully to plunge ourselves into sin; not some particular sin, but that general renouncing of our holy profession (which will easily, and soon ensue upon this scorning, and is but the last degree of it) is a state, not only dangerous, but desperate, see Heb. 6. 6. and 10. 25. 26. 27.  

Reproof.  How sharply then are all scorners to be rebuked? as 1. Those who inwardly despise, or outwardly deride God in his works. Do but consider how general 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 express 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, wealth, friends● apparel are fair, he hath all respect, and courtesy 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 mean parentage, and estate, though indeed a son of God, rich in grace, and heir of glory, have any thing to do with us, we will hardly afford him a kind look, or word. How common is this vanity to despise the wisdom of the poor? 
Eccle, 9.16.  Though the wisdom of God hath openly testified, 
Pro. 28. 6.  The poor which walketh in his uprightness, is a better man than the rich which perverteth his way, yet will not men believe it. For the better man ought to have more respect: we find it by experience too true: that friends, and Brethren reject th● poor, be they never so instant with them: 
Pro. 19.7.  & so general is it, that he ascribes it to all; what the cause of this contempt is, God himself telleth us. 
Pro. 14.21.  The sinner despiseth his neighbour, but he that hath mercy on the poor is blessed, where despising and showing mercy being opposed by God, teacheth us, that when we withdraw our hand from doing them good, or oppress them then we despise them: and this despising is not only, sinful, but rises from gross, customary sin: so that when we are hardened in rebellion, than we proceed to despise the poor, and God in him: But oh, thou vain man, thou proud earth, art not thou the same clay of the same potter? and who hath separated thee? who makes rich, and poor. How presumest thou to despise the work of God, being thyself the work of his hands? Look to thy beginning and ending, and spy 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 sleep in the same dust and nakedness? waste thou borne with lands, treasure, or sceptres in thy hand? what difference in the grave between thy mace and his mattock? Oh if thou hast so much light, look a little into thy heart, and see there a far more miserable and desperate poverty. How poor is thy understanding in spiritual light, and treasures of knowledge? how poor thy heart in bowels of mercy? how needy art thou in faith, love, and those heavenly riches? Thou which art beggarly 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 debtor? why boastest thou of thy debts? of that, of which thou art only a Steward, and accountable to thy Master? Certainly as that earth which is replenished with precious metals, is altogether in the superficies barren and unfruitful, so is it with earthly men, who when they are swollen up with this worldly wealth, are most miserable beggars in the true and durable riches: insomuch that the Truth himself hath spoken it, 
Mat. 19 24.  a Camel shall as soon be drawn through the eye of a needle, as those men into the Kingdom of God. Boldly I dare affirm it, that he hath never felt his inward misery, who despiseth outward poverty.  
Again consider how contemptuously other works of God are used by most men; for to omit many; that work 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 bountifulness, and patience, and long-suffering: do we not see with our eyes the complaint of Solomon verified among us? 
Eccle. 8.11.  because sentence against an evil work is not speedily executed, therefore the heart of men is fully set in them to do evil. Nay certainly so profane is the heart and so full of cursed Atheism, that when the Lord holds his tongue, 
Psal. 50 20.  men begin to think that God is like to themselves. But surely in nothing more palpably appears our contempt of God in his works then in the open, wilful, & even despiteful 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 works of God's power, wisdom, and goodness towards us, namely the Creation and Redemption. Again itself is one of those works of God, which especially manifesteth his grace towards us, and is one of his love-tokens, in that he hath set out this day as a sign, a working and effectual sign, whereby we in sanctifying it to him, shall find and feel he is our God, 
Ezek. 20.12.  who sanctifies us to himself. Besides in setting down that precept, he hath particularly hedged in our transgressing nature, provoking us by many strong motives to observe it● laying forth means to help us, tying a thread of remembrance about our hearts, that we might be wholly without excuse, so that whosoever with care reads it, he cannot but see, that the Lord more presseth that commandment, and enforceth it upon our conscience then all the rest, as being the means whereby he writeth all the rest in our hearts. Do but now behold the practice of men (and not to mention the Papists, who holding not the head Christ jesus) regard not his day, but abuse it, & maintain the abuse to any journey, or other affairs, but deifying the Saints, most superstitiously observe days by the Pope dedicated to their service:) l●t us look unto ourselves. 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 immortal seed? As great a charge is given to the people for hearing, and as great, and more is their neglect and contempt, openly proclaimed by them, as well by their spending some of those few hours of Gods public worship in their own works, abroad in the field, or at home in their beds, by their fires &c. as also by an impudent avouching and defending their sin; scorning all reproof, and deriding the reprover, Nay even some that are called and reputed honest men, and boast themselves to be good keepers of their Church, make no conscience to misspend the rest of the Sabbath, in any vain, or idle employment, taking liberty to dash out any instruction they have received with ordinary, nay many times unlawful, and at any time sinful recreations.  
Whence can this behaviour proceed, but from a notorious contempt of God? from a grounded Atheism and wilful unbelief of heart? And what? Art thou indeed stronger than God? 
jer. 7.19.  Dost thou provoke him to anger, and dost thou not provoke thyself to confusion of face? Oh! know and remember God is not mocked, and when he denounceth so frequently unto thee for this sin destruction of body and soul, he 
* See Esay 29 20.  mocks thee not. Thine own reason will teach thee; as thou sowest, so shalt thou reap: if thou sowest the wind, thou shalt reap the whirlwind, if thou sowest contempt, thou shalt reap derision: 
Pro. 3.34.  with the scorner he scorneth.  
2. Mocking God in his Saints must here be reproved, the most common sin of this Age. Every abject scorns Christ in his members, and indeed despiseth not so much the person, as holiness in the person. Holiness without all question is that Attribute of God in which he most excels, and delights, the very beauty of the Lord. Here we admire his power, grace, mercy, but in heaven the Saints and glorious Angels beholding his face, are ravished with that beauty of his holiness, and in their praise, double this property, Holy, holy, holy, Lord God of Hosts: In man it is the very image, 
Esay 6.2.  
Rev 4.8.  (when he is begotten unto God as his child through the immortal seed of his word) he doth resemble his heavenly Father: which therefore the Lord commands us to follow, and to labour for it, 
Levit. 11 44. 45.  and sets down the penalty of our neglect, 
1 Pet. 1.15.16  we shall never see his face; 
Heb. 12 ●4.  but shall be banished from his presence. It is the very end why God hath chosen us, 
Ephe. 1.4. & 5. 26.27.  why Christ hath given himself for us; yea the effect of his blood, the especial work of God's Spirit dwelling in us. 
2 Pet. 1. 4.  In a word it is the very nature of God communicated to us. There is no sin therefore which more evidently exalts itself 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 despiteful terms and gestures publish themselves the scornful enemies of holiness.  
How common this devilish profaneness is, may easily be seen; first in fastening the odious name of Sectaries and Heretics upon those which desire and endeavour to fly the corruption which is in the world through lust, and in truth of heart to follow after righteousness: for if a man with fear and trembling strives to eschew evil, and do good, and hath set up his resolution to walk godlily, righteously, and soberly in this present world; how soon is he branded by worldly and wicked men with the name of a Puritan? Which being ancient Heretics, sheltering their rank and stinking sins under that abuse of Scripture, To the pure all things are pure: pretended themselves to be clean, pure, and holy in the practice of all filthiness. Nay, they are not afraid (if they discern in any more shows of godliness then ordinary) to deride him, by applying to him that title, which is the most honourable, that belongs to a Christian, as, This is one of the holy Brotherhood, one of the holy Sisters: Surely if they think them not such, and speak ironically, accounting them hypocrites of whom they thus speak, (for thus they excuse themselves) then are they most unexcusable, who dare abuse to mockery the greatest honour, that ever God vouchsafed the creature: to be a Brother, and heir with Christ, and to apply a name appropriate to God's Saints unto such, as they esteem no better then whited tombs, and painted sepulchres. And because folly is the especial object of contempt, they are come to that height of bold Atheism, that they will impudently term such God's fools. But as the Apostle affirms the folly of God to be far above the wisdom of men: so these fools (as they call them) of God, are far above these worldly wise Achitophel's, who with all their policy can never escape, nay by it run into destruction and perdition of body and soul. That these should be Christians, who mock Christianity, that these should be children of God, who scoff at the Brotherhood of Christ, let them believe who can; for myself I cannot see how the greatest charity (which is always joined with wisdom) can otherwise account of these men, then of most wretched Infidels, filled with contempt of Christ, and hellish Atheism: well therefore may we pray against their wickedness; 
Psal. 31.18.  let the lying lips be made dumb, which speak grievous things proudly, & contemptuously against the righteous. 
Psal. 79.4.12.  We are a reproach to our neighbours: a scorn and derision to those that are round about us: Render seven fold into their bosom the reproach, wherewith they have reproached thee O Lord.  
Those that despise the word of God, and him in this his Ordinance, are here evidently condemned. Let such know it is impossible to separate the despising of the meanest in God's Ministry, from the contempt of Christ, and God his Father, 
Luke 10.16.  he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me: where Christ in general speaketh of all Ministers, whom he employeth in the glad tidings of salvation, and particularly of such as were not Apostles, but the seventy Disciples, who (if we consider them at that time) in the knowledge of Christian mysteries of faith were far inferior to the most ordinary Professors at this day. In vain therefore shall men plead before the tribunal of Christ; Lord when did we hear 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 have done to the lowest of these my messengers, you have done unto me. Moreover there is nothing more certain than this judgement of God, that he will mock●, and scorn thy word, when thou with as much earnestness shalt sue to him, as he now to thee. 
Pro. 1.25.26.  B●cause you despised all my counsel, I will laugh at your destruction, and mock when your fear comes: See also Psalm 2. vers. 4.  
And herein the Romish Church manifesteth her whoredom, in that she hath, and still doth make a mock of that most holy word of Christ. Surely that which Pope Leo 10. spoke, the rest of that Hierarchy think, and are not dainty to express 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 do they discover themselves what they think of Religion.  

1. That they turn the whole stream of it into the bottomless gulf of their covetousness and ambition, & frame it wholly to earthly ends, accepting no doctrine, nor allowing it as good, which tends not to the advancement of the Clergy, and either directly, or by some fetching about, brings them in profit or honour. This cannot but appear to any man, who doth not wink, or looks not through jesuitical spectacles.  
2. In that they equal such humane writings with the divine, in which shines no spark of divine light, but are branded with manifest untruths and impossibilities, and ascribe such works to the holy Ghost, wherein the Author protests his end of writing, 
2 Macab. 15. 2 last verses.  to delight the ear of the reader, nay desires to be excused for slender and bare speaking.   

Comfort.  Hence arises much consolation to an afflicted soul, which having a deep sense of sin, 
Comfort.  speaks as the Apostle, I am chief of sinners. How far soever thou hast gone in evil, if thou turn from it, and ●efusest any longer to sit in the chair 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 laid out; another cos●in'd, and going to the grave; a third buried, and stinking in the tomb. Christ raised all these: jairus daughter in the house: the widow's son upon the bear, going to the grave: 
Ephe. 2.1.5.  Lazarus in the sepulchre: he quickens by his spirit, not only those that are dead, but buried also in sins and trespasses. Fear not therefore but come unto Christ, or rather receive Christ coming to thee: believe only, and thou shalt live.  

Exhortation  Take heed now to thy foot, and enter not into the way of scorners: be no more a mocker, lest 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 works, in his word, in his Saints: set not in with them, but fly from them, as from the pestilence.  
And for a motive to stop thee from this course, consider thei● steps, how many feet have gone that way, how few returned? Thou shalt find they perish by scores (2 King. 2. 24.) but hardly one or two single souls retiring safely from this last step of sin. But especially awaken thy soul from this sin, with assurance of like measure from God: O seriously think with thyself; will not the day come, is it not running post toward me, and I know not how near, when I shall fi●de no comfort but only in peace with God? My pleasures, my wealth will forsake me, my friends will weep for me, my body full of deadly griefs, my soul pinched with thousand pangs of conscience, the bell summoning me, the grave gaping for me, my accusers one without, another within me, and the judge who cannot be bribed, much less any longer mocked, ●eady to arraine me. Oh then how welcome to me will be the least hope, that God would lend me a merciful ear to hear me? If he should then deride my petition, scorn my supplication, and laugh at my misery, what can be expected but a fearful instant damnation? how soon would those foul spirits plunge my desolate soul into that eternal torment, that lake of fire & brimstone? Shall I then willingly pluck this infinite misery upon my head? Hath not the Truth, which cannot lie assured me, and will not my reason confirm it, that he scorns the scorner? How should I look upon his face when he must be my judge, whom I scorned to be my friend? How shall I stand before his wrath, whose grace I derided? O therefore my soul prevent this mischief betimes, accept of grace while he offers it: seek, search sue for it now, that thou mayest then assuredly find it: go forth to meet it, which is sent to meet thee: take hold of it and leave it not, which will hold up thy head at that day, & will never leave thee, till thou art seated in eternal happiness.    

Psalm I. Ver. 2. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.  
THE Prophet having in the former verse laid down the way which must be declined by all those which would come to happiness; in this, propounds positively the path which without fail will bring us to it, if we follow it to the end. In this way he sets out two periods: 1. delighting in God's Law; 2. meditating in it day & night: from which issue two points of doctrine.  


Proposition  1. The Prophet affirms him blessed, who delights in the law of God.  
2. The Psalmist pronounceth him blessed, who meditates day and night in the law of the Lord.   
In the former these particulars must be opened● 1. what is the law of the Lord: 2. what this delight in the law. The law is sometime strictly taken for the first scriptures, the five books of Moses: and then ordinarily distinguished, either from the writer, and called the Law of Moses; 
Luke 2. 22. & 16. 16. & 24. 44.  or by adding the other opposite member, the law and the Prophets: sometime it is more largely extended, as comprehending all the prophetical writings of the old Testament: as is manifest john 10. 34. where the book of Psalms is made part of the Law.  
But the word here used properly signifieth doctrine, yet is generally and rightly translated Law, because whatsoever God would have us know concerning his will and pleasure, is there by himself taught, revealed, and promulgated, Deut. 29.29. so that he appointeth it the only ordinary means of life. Luke 16. 29, 30, 31. 2. because all doctrines delivered in the word, are so many sanctions of the supreme Majesty, binding the conscience to all obedience, and perfect subjection. Again his delight is by some translated his will, the word signifying that action of the mind, whereby willingly, pleasingly, and with love the heart cleaves to any thing: so used Gen. 34. 19  
This then is the meaning of the words; Whosoever loves the Law, or word of God, cleaves to it, taketh pleasure in that which God there commandeth: he is entered already into a blessed estate. This as it is here plainly testified, so also the Apostle adds his suffrage unto it, evidently affirming that as his misery consisteth in being vexed with the body of death, resisting the law of God: 
Rom. 7. 22.  so his happiness in delighting in that law concerning the inward man.  
The grounds or reasons of this testimony in David are, 1. his knowledge in the word of God, 
Psal. 119. 50. 92, 93.  whence he had taken forth this lessoned Deut. 28. 2. his experience, having felt by this delight an unspeakable happiness, being holden up in his deepest afflictions, and quickened from his deadness by this word. Hence gather these lessons.  

Instruction.  The Scripture containeth all that doctrine, which is profitable to the perfection of a Christian, so far as to make him wise to salvation, and to bring him to everlasting happiness. For if he be blessed, 
Psal. 19 7●  who with delight entertains it; 
2 Tim. 3.15. 16. 17.  necessarily it must contain whatsoever is necessary, or profitable to that end. Thus elsewhere he pronounceth it perfect. And the Apostle speaking of the Scriptures, affirmeth them able to make wise to salvation, & profitable to instruct, etc. so far, that the man of God may be perfect in every good work. And hence is it, that when God by Moses had written this law, and delivered it to the people he straight charges th●m to add nothing to it, nor take any thing from it, 
Deut. 4.2.  and again doubles this precept, Deut. 12. 32. And without all question, howsoever it pleased the Lord of his goodness by the succeeding Prophets to expound and open the law, and farther to press and enforce it, yet did never any Prophet add any new doctrine to the former: words they added to clear and unfold it, but no new matter or precept to the duties commanded. Thus after did the Apostles, 
Acts 26●22.  as witnesseth that chosen Vessel, they said no other things, than those which Moses and the Prophets did say should come. Certainly as in the creation of the bodily light, the Lord made & spread over the world a general brightness: which after he gathered into one body (the Sun) and made it as a fountain, from whose beams not only other creatures, but the heavenly lights themselves should borrow all their splendour, even the Moon and stars. So having in this little world of man created a spiritual light of wisdom and knowledge in his understanding, diffused and spread it over mankind, and for some ages of the world derived both by tradition, (as we may more than probably gather) from one to another: but especially to the Patriarches, by inspiration and gift of Prophecy: But in process of time when he had called out a Nation, & sanctified them to himself to be his Church and people, he contracted this spiritual light into the body of the Scripture, and appointed not only the people in his Church, but even the Stars, the Ministers to take from it what they brought to us, and to shine with no other beams to the people, than which they drew from the word. Hence the Prophet recals the people to this fountain of light, 
Esay. 8.20.  to the law, to the testimony, if they speak not according to this word, it is because there is no light● in them. Hence so often called Light: and the Apostle (as before) witnesseth that the Minister is made wise to salvation, and perfect to every good work by it. As therefore the Creator framed one great original light, to rule the day, so that by the beams of it the creature might have power to discern all things necessary to be seen: so to this end he calleth the Scripture light, because he hath given it a lightsome quality, whereby it discovers unto us whatsoever is necessary to eternal life; and it might direct and instruct us in every good way and work: for surely words are to the ear the same, that light is to the eye; the eye by light discerneth things visible, and distinguisheth every creature which it seeth: so the word of man opens his intention to us, which else lieth hidden in his heart; and is altogether imperceptible.  
Thus the word of God doth manifest unto us the will and purpose of God, and clearly reveals to all and every one, what is necessary for them to know; as being all plain to them that will understand. 
Pro. 8.9.  Now then seeing God cannot dissemble, and it were blasphemy to affirm that he who hath given us Christ, would give us an obscure light, which should make us doubtful in seeing; and should utter words to discover his mind, which we cannot understand; (this he doth in judgement to the reprobate, but he deals not so with his children: see Mar. 4. 11. 12.) How lewdly doth he think of God, who should affirm, that he gives to his children a word, calls it light, commands them so to use it, and continually to converse with it, which yet is dark, and imperfect, and may easily deceive them.  
2. The word, whether that which God hath written down for our eyes, by the hands of his Secretaries, or that, which he speaketh to our ●ares, by the mouth of his Messengers, is the very law, doctrine, and word of that great jehova, the Lord of all, and therefore so to be received, with more reverence, and subjection, than any word or law of any creature. The first of these is evidently affirmed here, namely that this doctrine is the law of the Lord: the second necessarily deducted, that therefore it must be received with all submission and obedience, which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures only, seeing God doth not only by writing, but by preaching teach us the way to happiness, 
2 Tim. 3. 16.  
2 Pet. 1.21.  and lead us in it. Hence is it, that as the Scriptures are said to be inspired of God, and by the moving of the holy Ghost, 
Luke 10.16.  so our Saviour without any ambiguity plainly testifies, that he speaks, and is heard in his Ministers. Flesh and blood stands out against this truth, and by no means will yield to it, that the Ministers who now live, speak the very word of God, and that the word which they hear, is indeed not man's but Gods. The Prophets (say they) and Apostles were extraordinary men, and furnished with peculiar gifts for such a calling, and with an unerring spirit: therefore their word was infallibly God● message, and so to be received: but not so the Ministers of our times, who have not the same gifts, but may err, and be deceived. True it is, that the Prophets and Apostles were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so infallibly assisted by the Spirit, that they could not err in their preaching; and therefore their word without scanning might be safely received by those who knew them to be such. But because even the faithful themselves did not at the first thus know them: therefore they examined their preaching by the touchstone of the Scripture.  
Paul was a singular Apostle in doctrine, and miracles, etc. yet did not the faithful take his word at adventure, but tried it by the Scripture, and then gave credit to it. Acts 17. 11. Nay certainly had even these men (though known Apostles) preached other doctrine, 
Gal. 1.8.  than was revealed in the written word, it might not be received. And therefore though the Ministers of these times, are nothing comparable to them in gifts, yet being Messengers of the same God, sent by him, when they speak the same doctrine, which was before by them published, and after left in writing, they speak no less the word of God, than they: unless we think the quality of man can alter the truth of God. When Satan spoke, 
Luke 4.34.  Thou art the holy one of God, was it not the truth? When Balaam a false Prophet, overruled by God, prophesied, was not the prophecietrue, because the tongue was false, and might, nay often did speak lies? How much more is that word to be received as the truth of God, which being spoken by his Messengers, is no other than himself hath written? In the time of the Law, as there were some extraordinary Ministers, (as Prophets) so were there ordinary Teachers (the Levites) who expounded the Law, & instructed the people: and dare any man deny their preaching to be the word of God? So was it likewise in the times of the Apostles. They ordained Ministers in every congregation, and was not their word the embassage of God? Epaphras no Apostle, and (as far as we can gather) no inspired Preacher, yet planted the Church of the Colossians; 
Col. ●. 5.  and the word preached by him was the word of Christ, the Gospel, the word of truth. To conclude this point; Hence the word delivered by Timothy, an inferior Minister, was equally the word of God, as if it had been uttered by the Apostle: see 1 Thes. 2. 13. Nay it must be remembered, that those words of our Saviour, 
Luke 10. 16.  he that heareth you, heareth me, and he that despiseth you, despiseth me, were not spoken to the Apostles, but to the seventy Disciples; and then, when as yet the holy Ghost was not given; nay, when as yet the Apostles themselves were altogether unacquainted with the chief mysteries of salvation, even the death and resurrection of Christ. But if any man reply, that he cannot give so assured assent unto the word now preached, as to that of the Apostles, let him know the fault is in himself not in the word, 
Gal. 1.8.  and Ordinance of God: for he ought to be so steadfastly grounded in the truth, 
Ephe. 4. 1●.  that if Angels from heaven should preach otherwise, he should be able to distinguish, and accurse it: know therefore Pastors and Teachers are as well given by Christ to his Church, as Apostles and Evangelists: both are his Messengers, and these speak no less the word of God, than the other; so far as they mingle not their own inventions, but keep themselves to their commission, and instructions delivered to them in the packet of the Scripture. How therefore this word is to be received; with what reverence, and subject obedience, judge thyself, and consider the example of Cornelius (see Acts 10. 33.) nay even of that Heathen King, who rose up from his Throne, 
judg. 3.20.  to receive a message sent from God, but delivered by a subject.  
3. The Law or word of God is full of sweetness, and pleasure: containing in it whatsoever may give content or joy to the heart of man; This truth evidently appears in this place, seeing delight in it is here required of all those which shall be blessed; The experience of God's Saints, and their profession approves it; 
Psal. 19.8.10. & 119. 103. 111.  They rejoice in heart: Sweeter than the honey or the honey comb: They are the joy of our hearts. 
jer. 15. 16.  The words of truth are pleasant words. 
Eccle. 12.10.  Hence the Church of Christ affirms the mouth of Christ to be as sweet things. 
Cant. 5. 16.  And the reason is evident: For as nothing is more grievous to the nature of man then dark●nesse, imprisonment, death; so nothing more cheerful than the contrary, light, liberty, and life. 
Psal. 198. and 119.105.130.  Now the word of God is the very light of our eyes, not only as the bodily light, which is but a (medium) or mean of seeing● but first opening the eye, and giving it inward light, and then as a mean, and outward light, revealing other things to us. So is it also called the means of liberty, as well discovering unto us our natural bondage, and sla●very, and how we are freed by Christ, as also bringing us out of the chains of Satan, into the liberty of God's children. Hence it is called the Law of liberty. 
jam. 1●25. and 2. 12.  So Christ is sent to preach liberty to the captives.  

Luke 4.18.  Certainly the word of God is to the soul of man as the Angel to Peter; 
Acts 12.  It finds him in prison, bound with diverse chains, in a deep sleep, in a dark Dungeon; but it wakes him, stirs him up, shakes off his bonds, brings him out, opens the iron gate, and leaves him not till he is come to himself, and feels he is delivered by Christ. Nay it is his life, by which (being dead in sins and trespasses by nature) he is quickened, and raised up not to a corruptible, but eternal and glorious life. Therefore is it called our life, that is, 
Deut. 32.47.  the means which God hath appointed as well to give us life, 
1 Pet. 1.23. & 2.2.  as here to continue it: therefore compared to seed and food: Look then as light is a pleasant thing, and it is a good thing to the eyes to see the Sun, 
Eccle. 11.7.  so much more the soul, which hath been long held in miserable blindness and darkness, cannot but rejoice in the word, which brings him that true light. As a man being held in fetters, and restraint, is in a new world when he enjoys his liberty: so likewise that captive soul, which hath long been bound, and held fast by Satan in those heavy chains of sin, is wonderfully ravished with the joyful message of that glorious liberty. Or as a man dying, and ready to drop into the grave, is not a little revived with the promise of a skilful Physician, assuring him life: so the soul that is now drawing near to the gates of Hell, and almost swallowed up in eternal death, how is he refreshed with the glad tidings of Salvation? Therefore in all the history of the Apostles travels, and publishing the Gospel, we shall ever find that this word preached filled the Cities, houses, and hearts of men with rejoicing and gladness: see Act. 8. 8.39. and 13.48. and 16. 34. And indeed as Corn, Wine, and such creatures were purposely created by God to strengthen, and cheer up the body of man: and by his ordinance, not of themselves, have this power & force to work to that end to which he ordained them: so this food of the soul is that creature appointed by God, to fill the soul with gladness & strength to life eternal, and therefore shall not miss of this end, where God employeth it. Even in earthly affairs, heaviness in the heart of man doth bring it down, but a good word rejoiceth it: 
Pro. 12.25.  how much more true is this of the word of God? If that friendly word of Boaz filled the heart of Ruth with comfort and joy, that being a stranger, 
Ruth .2.  and having forsaken her friends and Country, she found new friends, good words and usage in a foreign place; how much more must the cordials of that great Comforter in his word cheering our hearts, and assuring us, that though we have forgotten our own people, and our father's house, yet of strangers and foreigners we are entered into the household of God, and have found the Lord jesus so sure and fast a friend to our souls, how much more joy and cheerfulness will this put into us? How do cool waters refresh a weary Pilgrim toiled in dust and travail? 
Pro. 25 25.  so is glad news from a far Country. Surely when the soul hath wearied itself, and found nothing; when it is tired in the travail, dust, and sweat of the world, and hath found all to be vanity and vexation of spirit: how welcome are those waters of life, flowing from the Sanctuary? how ravishing those glad tidings of p●ace sent down from heaven by the Lord jesus Christ, and brought home to ●his heart by the blessed Spirit in the ministry of the Gospel, which is the power of God to salvation.  
4. It is not only the duty of such who desire happiness, to exercise their senses in the word of God, but to do it with delight; that their hearts should stand so affected to the word as to their refreshing and pleasure: for here is the feast of fat things, 
Esay 25.6.  which the Lord maketh for all nations, and therefore inviteth to come cheerfully unto it, being free and costing us nothing: 
Esay 55.1.2.  and willeth us to delight our souls in fatness: 
Esay 58.13. 14.  verily the promise of delighting ourselves in the Lord is confined to that duty of delighting in these duties. And indeed this delight being nothing else, but that willingness of mind pleasing itself in this action, infinite passages shall we find in the scripture bending this way, and exhorting us to embrace the word with this willing cheerfulness. 
james 1.19.  Be swift to hear. Be more ready to hear, etc. 
Eccle. 4. 17.  And the practice of the Saints is evident to this end, as was before proved. Reason will further enforce this affection upon us; for 1. It is an Ordinance of God purposely set out by him for this end, even to solace the heart, and fill it with true joy and comfort, as was before showed: and hence is it, that there is no estate of man which may not there find what soever is comfortable and useful. 2. Even heathen wise men acknowledged that in wisdom there were admirable pleasures, and could perceive, and profess him to be the wisest & happiest, who was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the most godly wise. 3. Especially the very object of delight being goodness, hence the will is necessitated to take pleasure in it. It proceeds from God the infinite good● it is in its kind infinitely good, therefore called the good word of God: 
Heb. 6 5.  the end & effect of it to lead us to our supreme good & happiness. But is it not the savour of death? No otherwise than Christ is a rock of stumbling, not in itself, but by the perverseness of man. Nay rather this argueth the goodness of it; because as a thing is more good, so the abuse of it is more dangerous. In a word; whatsoever goodness is in any creature, whereby the bodily sense and life is refreshed, all this in a far more excellent manner, and measure is comprised in the word. The fleshly eye is ravished with beautiful colours, and corporal fairness, but the understanding is that eye of the soul to which truth is the most proper and pleasing object: 
Rom. 10.15.  and therefore the feet beautiful that bring it. The ear is pleased with sweet words, and eloquent speeches; 
Eccle. 12. 10.  but how pleasant to a spiritual ear is this upright writing, the words of truth? The taste is delighted with sweet meats; but the word is honey, and ●he honey comb to the mouth of the soul. How delightful is gain and profit to a worldly heart? But this word is the curr●nt coin of that heavenly Kingdom, which stocketh the heart with the treasures of grace, and bringeth us to those full riches, and inheritance of glory. It is therefore our duty to draw our averse hearts to delight in it, and not only necessarily, but joyfully to converse with it.  

Examination.  Try here and prove thyself whether thou art yet entered into this way of happiness. See here the happy or blessed man delighteth in the law of God: as well the word itself, as the way set him down in that word is pleasant and delightful. Observe therefore the work & wisdom of our Creator, and thou shalt find that as he hath allotted to the creatures several beings and natures; so hath he filled every nature with several affections & dispositions. Among the sensible some take their pastime in the air, some in the water, nay some within the earth. In the vegetative we see some trees, and herbs delight and thrive in watery and marish grounds, other in dry and rocky; some in hot, and others in cold; some in a fat, others in a barren soil. Thus in the food and nourishment of sensible bodies what a strange difference do we see? That is pleasant and wholesome to one which to another is loathsome and a deadly poison. Thus hath that alwise Creator disposed, that there shall be a kind of aptness, and affection in one creature to sustain and bear up the nature of another. Now as he hath given to the creatures several natures, and fitted them with several nourishments answerable to their constitutions; so also hath he so tempered their complexions, that they are necessarily, and strongly carried by their appetite to desire those things, whereby their nature is sustained and comforted: applying their taste to delight in those nourishments. Thus in thy bodily life he hath given bread and wine for thy sustenance, and so ordained, that by his blessing there is in this food a power of increasing, and strengthening the body, and in the body a necessary and earnest desire of these aliments, and in the taste a pleasure to receive them. Thus now is it with thy soul. If thou art entered into this new life; 
john 6. 51.  Christ jesus is that bread which came down from heaven, the bread and water of life, the true vine, which cheers up thy soul: he is brought home to thee in his word, which word God hath purposely given to be the means of spiritual life, and hath put into it his power to salvation: therefore as he hath given to the spiritual man an unseparable appetite to hunger and thirst after it; so likewise hath he given a spiritual taste, to which this good and wholesome word is as honey and the honey comb, so that they are not a little delighted and pleased with it. If therefore thou canst find in thee this spiritual taste, constantly delighting in the word; it is a sure note of life.  
But had not Herod, and have not temporary believers a taste, yea a delighting taste in the word? Yes: but 1. not constantly; no not in the promise. 3. The delight which they have, is not indeed in the word, but in their own conceits falsely drawn from it: as remission of sins at all adventure; mercy and grace without any true change or repentance, and such like; yea even then many things of God's law they spit out as bitter and unsavoury. But the true Believer hath this taste in him constantly, though sometimes dulled by tentation; and rejoiceth not only in those sweet promises which nourish him, but even in those bitter reproofs; as in sour, but wholesome salads, provoking to appetite, and cleansing the stomach. So likewise all the ways of heavenly wisdom pointed out to him are ways of pleasure. The way of godliness, righteousness, sobriety are all delightful. This is not so with the wicked man, who may please himself (or at least seem so) in some of these: but hath no heart to many necessary duties, nay utterly d●tests and abhors them. The most civil man will take much liberty not only in omission of pious duties, as of prayer in his closet and family, breach of some part of the Sabbath, but esteems it a light matter to break out into commission of some ungodliness, as oaths so they be not frequent, nor of the greater size in his measure: but especially in shaping a religion, and worship of God after his own fancy, neglecting, nay even despising the rule of God, at least preciseness of that rule. The hypocrite will gild over his outside with a fair resemblance of piety to God, and the eye must be very sharp to spy out a fault in the outward form of his profession, but is far from that seeming care of righteousness, and just dealing with men, but that we may easily discern gross neglect of such duties. But he that delighteth in the Law of God cannot be thus disposed. But as he loves the Lord for himself, and delights his soul in rendering to God that which is his: so doth he love his brother for God, and will carefully observe his respects unto him.  

Refut.  3. Seeing the Lord gives this name of Law to the Scripture, hence is just occasion to refute that blasphemous error of Popery, that the written word is not a perfect rule or direction. But 1. God in evident terms contradicts it; 
Psal. 19.7.  The Law of the Lord is perfect. 2. By many necessary arguments it may be proved: for that is perfect to which nothing may be added, or from it detracted: and thus is it with the Scripture. Deut. 4.2. and 12. 32. Prov. 30.6. Rev. 22. 18. 19 And very idle is the cavil of the Papists, who affirm that the Prophets and Apostles added many things: But first for the Prophets, it is clear that they added no new doctrine (as was said before) but in their prophecies largely expounded, & further enforced the duties before commanded: & not the most prying ●apist is able to show any new doctrine in any Prophet which before by Moses was not delivered. The Apostles disclaim all addition: as before we saw Act. 26.22. Again that which is able to make wise to salvation through faith, that is a perfect rule & doctrine; such is the Scripture. Nay that which is inspired by God to this end, that the man of God even every faithful Minister, may be made perfect in his office, to instruct, refute, exhort, etc. that surely is a perfect rule; but such is the Scripture: see 2 Tim. 3●15. 16.17. Let contentious heretics search their brains to find out thorny distin●tions, and subtle shifts to delude the truth: But far be it from any who truly feareth God, and hath tasted his love, once to imagine, that he hath given to the wicked world a perfect light (beside the lesser lights) that he mad● all things even the most abject creatures perfect in their kind, but gave his Elect an imperfect light, not able to direct them sufficiently to life● that he made his word (so excellent a creature) lame and imperfect. Surely though the Lord hath appointed Ministers as lesser lights, and left some glimmering traditions, to clear some darker points; yet he is wilfully blind, that will not confess the Scripture to be that great, and set light, from whose beams all other receive their lustre: so that whatsoever shines not with this light, is but as rotten wood, glaring in ●he night to such as err in darkness; but when it is brought to the light is indeed very dirt, and of no use for any direction: see Esay 8. 20. & 2 Pet. 1. 13.  

Reproof.  1. Those are here reproved, who in practice of religion will either add to this Law, or diminish: for many will put religion in many things, which have no warrant from this Law: and other (as far wide on the other hand) will take liberty to detract from it, making no conscience of duties there commanded.  
This fault is not only palpable among the Antichri●stian Papists, who have added Laws of perfection, and rules of religion which they magnify, and extol above the rule of Christ, as of Dominicke, Francis, etc. and place the top, and pitch of their devotion in abstinence from meat●s, marriage, and other lawful and holy ordinances of God: leaving the meaner degrees of holiness to Laiks, which consisteth in keeping the commandments of God; but challenging the height of perfection to their religious orders, Friars, Nuns, etc. standing only in will-worship and devices of men. So also they make light account of many precepts, insomuch that they place among their venial sins, diverse grievous and enormous transgressions of the Law, as well against God, as man; affirming that they need no repentance, but are taken off by sprinkling holy water, the Bishops blessing, & saying a Pater noster, although the person mindeth not what he says; Thus it seems that with them, one gross sin may take away another. But this offence is common also among many other ignorant people, who are ever learning, and never come to the knowledge of the truth. Thus some put all their religion into their good meaning: some place it in the outward and formal performance of some duties: Many savouring strongly of the old leaven, imagine they do not a little please God in abstaining from some meats in the time of Lent. They will serve God at home when they should be employed in his public service, by reading some good book, and saying some good prayers in their chimney corner, nay even in the place and season of hearing, they will be reading, and so pluck down that curse on their heads; 
Pro. 28.9.  He that turneth away his ear from hearing, even his prayer shall be abominable.  
There is no more common sin th●n this presumption, to prescribe unto God a worship of their own devising, and despise that wisdom of God in his perfect law by preferring their own conceits before it: curtailing his worship, and cutting it off at their pleasure, and piecing it out, and lengthening it again with their own inventions. This rebellion as it reigned among the heathens, so it prevailed even among God's people so far, that it made all their service, and their persons also most odious, and abhorred to God: as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15. What Prince will endure laws to be by his subjects prescribed to him? what Father, or Master will be obeyed at his child's or servant's discretion? How strange is this pride, that we should disdain to receive from a fellow-creature, whom we wage for a f●w p●nce, that usage & service, which we will put upon God? & what madness in men to think, that either they should know better than God, how he should be worshipped, or that God will take this insolent carriage at their hands to give him what they list?  
2. Here comes under censure that impudence of men, which deny God in his word; some more grossly in speech, others little l●sse palpably, altogether as lewdly in their works. Oh! how many are there in every Congregation which deny the Lord, 
jer. 5.12.13.  and say It is not he: The Prophets shall be as the wind, and the word is not in them. The generality of men are like Ahab, 2 King. 22. greedily they drink in any flattery of Sycophants, but if any speak to them that which is evil, that is, if we tell them they shall not pro●per in their wickedness, in their swearing, oppression, drunkness, presently they hate both the word & speaker: and are ready to reply with those proud men, 
jer. 43. 2.  thou speakest falsely: the Lord our God hath not sent thee: It is with the Ministers of Christ, as sometimes it was with his own person. Luke 4. 22.23.24. etc. At first they all gave witness to him, & wondered at the gracious words which he spoke: but when he came near the quick, and began to grate upon their galled consciences, presently they thrust him out of their City, & would have slung him headlong from the brow of the hill. Thus also infinite numbers of people deny him in their works: utterly refusing to square their life & practice according to this rule of God's word, whereby the Lord is manifestly denied. For when they confess with their tongues, that it is Gods will, y●t resolve in their hearts to do their own; their practice is as an hundred tongues to proclaim their denial of God. Certainly the ground of this disobedience and rebellion, is gross infidelity, even a resolute unbelief of Scripture. 
john 5.46.47  Had the jews believed Moses, then would they also have believed Christ. But if they believed not his writings, they could not believe Christ his preaching: how truly may we apply this sentence of our Saviour to this unbelieving generation? Had you believed Christ, you would have believed us; for he spok● of us, and hath told you: He that heareth you, heareth me. But if you believe not his writing, how should you believe our preaching? If you despise his word in his hand, you will easily scorn it in our mouths.  
And indeed this unbelief is more apparent, because the more men urge and press the Scripture on the conscience, and practise of men, (observing the rule of his Spirit in preaching to edification, and labouring to beat down whatsoever exalts itself against Christ, that every thought may be subjected to his Sceptre) the less credit estimation, and good opinion they gain among men: the less their doctrine and persons regarded. But if neglecting the evidence of the Spirit, they stick their sermons full of Rhetorical flowers, and witty conceits of men: if they come in ostentation of much reading, stored with the citations of Poets, Rabbis, Schoolmen, and with the sentences of ancient Doctors (of whom there is no doubt, very good and much profitable use in their season) the more they go on in this course, where the conscience is not stirred, (as being altogether loose from man) the more are they admired, reputed, and followed. Oh this word of God is sharp, a two-edged, deepe-cutting sword, whose downright blows cleave the heart of our sinful nature; when those vain flourishes never move us: hence it is feared, and hated by those who live in sin, and resolve to rest in the form of godliness. Therefore that most fearful judgement falls often upon them; 
Host 4. 9  there shall be like people, like priest. The people rise up early to follow drunkenness, 
Esay 24. 2. compare Esay 5.11. with 56. 12.  and the Priests ready to invite them, Come I will bring wine, and we will fill ourselves with strong drink: when the people are deaf, the pastor is blind; they desire to be soothed, he fills his tongue with flattery. The people desire, 
Esay 30. 10.  Cause the holy One of Israel to cease from us: and the Lord justly gives them up to the doctrines of men, and vain flourishes of humane wisdom. In a word as they wish, so they receive from God (in his just judgement) Ministers, not after Gods, but their own hearts, that they who have no pleasure in the truth may believe lies, and vanities, 
2 Thes. 2. 10. 11.  and putting from them the power of God's salvation, may sink in their own perdition.  
3. Those are here sharply to be rebuked, who have no relish in the word of God, no● find any sweetness in it. The complaint of the Prophet is now verified in many, who make no question but they are Christians good enough. 
jer. 6.10.  They have uncircumcised ears, they cannot hear; the word os the Lord is unto them as a reproach: they have no delight in it. How woeful is their estate, if they had any sense to apprehend it? and how much more woeful, that they have no feeling of this their woeful misery? That man is far spent, who being diseased cannot abide either good physic, or wholesome meat, but wholly delights in such a diet, as is prescribed him by his distemper: and how near is that soul to hell, who loathing all remedy, cannot taste any thing which should do it good, but longs for all sinful matter, whereby it is every hour made riper for hell. Certainly where the conscience cannot but confess a life to come, how fearful is this condition, which evidently shows the soul to be dead unto that life, dead in sins and trespasses? for what life can be in any creature, which desires not (and that necessarily) the means whereby this life is maintained, thrives, and prospers? what affection of life, where we delight not in that which preserves it? Now were this death (as in the death of beasts) the deprivation only of life, and so a perpetual sleep without dreams, a senselessness without any either pleasure or trouble, it were the less miserable. But when the heart knows that after this life so short, there succeeds another, which is endless, where both soul and body again united shall continue for ever, either in a most joyful glory, or an hellish torment, no hope of change? how miserable is this estate, which testifieth to our face, that we have no sign of this life, but are marked to that endless and fearful perdition?  

Consolat.  Now how sovereign a cordial is this doctrine to those who can truly apply it to their own souls? If thou findest thy heart take pleasure in this word, & thou canst say as the Prophet (and as he, truly say) Thy word was found by me, and I did eat it; and it was the joy and rejoicing of my heart, 
jer. 15. 16.  thou shalt find the same comfort which is there given to that Saint; and assure thyself that God will make good to thee, what here he promiseth: Thou shalt be blessed. Surely even then when thy disquiet soul, working in thee, boiles in grief, and vexation to see that law of thy members rebelling against the Spirit; and so strongly opposing, that thou canst not do the good thing which thou wouldst, than this delight in the law concerning the inward man, will be a sovereign comfort to thy afflicted spirit; so that thou wilt be able (with peace) to say, 
Rom. 7.20.  It is not I, but sin that dwells in me: neither shall it be imputed to me, but to the enemy prevailing against me.  

Exhortation  Suffer then the words of exhortation, and labour for this delight in the law of God: Strive with thy dead heart to bring it to this duty, that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equity of it. Can there be a more easy command then this? namely to delight in thine own good and happiness? Now there is nothing in the word of God but that which wholly tends this way: 
Cant. 5.16.  nothing in the yoke of Christ, but that which is sweet and easy. Remember how sweet the mouth of Christ is to those, who have been acquainted with his word, and exercised in it.  
But what means should we use to work our souls unto this delight in the word of God.  
1. Thou must purge thy taste from delight in sin: when wickedness is sweet in thy mouth, and thou hidest it under thy tongue, when thou favourest it, and wilt not forsake it, thou canst not possibly favour the word of God.  
2. Thou must earnestly entreat the Lord to open thine eyes, that thou mayest see thy estate, how naked, blind, poor and miserable thou art in nature, that so thou mayest have more sense how necessary this Ordinance of God is, and how wretched thou art without it. Be instant therefore with the Lord to give thee this hunger and thirst: This will make that reproof which to flesh and blood is most bitter, sweet and pleasant: for the person that is full, despiseth the honey comb: but to the hungry soul every bitter thing is sweet. 
Pro. 27.7.   

Proposition 2.  
Now follows the second proposition arising from this verse, namely;  

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 clear enough of themselves, and othersome have before been sufficiently explained. Here only consider what is this meditation; and how that phrase day and night (expressing the continuance of this duty) is to be understood.  
This word meditation implies a vehement motion of the mind, breaking forth into action. The best Interpreter even the holy Ghost thus explains this word in another place. 
joshua 1.8.  Let not this book of the law depart out of thy mouth, but meditate therein day and night: that thou mayest observe and do 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 remembering; 2. in practising: so what he there particulary commends to joshua, he enforceth other where generally upon all: Deut. 6. 3, 4, 5 6● 7. etc. where we are commanded to get these words by heart, to teach them others, continually to think of them, that we may bring our hearts to the love of God.  
2. Night and day is a phrase of speech, implying not only frequency, but such a continuance, as (though it be not without some intermission, yet) is without negligence carefully, and cheerfully performed in the season of it. Some have thought that night signifies the time of affliction and trouble, day the time of our prosperity, and gladness: and no doubt but darkness is in Scripture often taken for grievance, and trouble; light for solace and comfort. No question also, but it is our duty in the evil day, and in all our rejoicing to meditate in this word: but seeing the former is not only the genuine, or natural interpretation of the words, but also includes the latter; by night and day must here be understood a continual revolving of the will of God, sometime in hearing it when the season gives leave, sometime reading it, frequently recollecting it in our memory, and without intermission expressing it in all our actions and constant practice. Thus then run the words: Whosoever with a fervent and zealous heart gives up himself to the word of God, to hear, read, think of it to practice and do it: and that not by starts, but in a continual course of life and conversation: this man is already blessed, and shall at length attain to perfect happiness.  

Pro. 8. 33.  Proof. Blessed is the man that heareth me, watching daily at my gates, and attending at the posts of my doors. Blessed are they that hear the word of God, and keep it. 
Luke 11. 28.  He that looketh in the perfect law of liberty, & continueth therein, 
james 1.25.  not being a forgetful hearer, but a doer of the work 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 certain nature, whereby it is fitted for any work or end, and hath in itself a power to work unto that end: (as to light to discover, 
Rom. 1. 16.  and present things to the eye; to feed, to produce the like unto itself) so hath he made this word to be his Ordinance, 
jer. 9.23.24.  which shall work powerfully unto salvation. And as he hath ordained that our perfection and happiness shall consist in the knowledge of himself, in sanctification, and eternal life; so hath he given a virtue to this his immortal word, to open all things unto us necessary for this knowledge, (and therefore calls it light) to sanctify, and breed us to life eternal. And as seed simply considered without his appointment could have no force to produce the like, no more could this word, which therefore by the natural man is counted foolishness,  
2. In us who are wholly dead in nature, and have no power in ourselves to work out our own salvation; but as since the curse, the earth must with much labour be ordered and fitted, before it can be fruitful; so since our cursed fall, we cannot attain this fruit, but with this spiritual labour and tillage.  
3. In God, working in his own institution: he is the great Husbandman john 15. 1. he that gives the increase, 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in itself to work to its end, but must be used, applied, and directed by the hand of the workman: so here unless the Spirit use this hammer, it breaks not the stone in our hearts. Look then as in earthly tillage the ground must be first ploughed up and prepared, the labourer must cast in good seed, harrow, weed, etc. and yet still without the former and latter rain, and the blessing of that Almighty Creator, and Governor all is in vain; thus God hath made the Law to be as a Coulter to break up this fallow ground of our hearts, sent in his Ministers with this his plough, to prepare and fit it: so he gives his Gospel to be the seed of life, causeth his servants to scatter it, nay makes the same Ordinance to be as rain and heat to draw out the virtue and power of it into our practice: yet all this is done by his blessing, he only gives all the success, and causeth it to work to salvation. Use this first for Instruction; 


Instruction.  1. It is the word of God and that holy doctrine (laid up and treasured in the Scripture, thence brought out to us by the Stewards of Christ in the preached word) which makes men happy. And indeed seeing the Spirit doth there not only set out one, but the only way to a blessed estate, we may hence conclude, that there is no other way which leads to happiness, nor any other appointed, and effectual (revealed) mean to attain 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 helps of life. Before we attain the life of God, it is as seed to beget us, 1 Pet. 1. 23. jam. 1. 18. when we are borne again, it is food: milk while we are babes, that we may grow; 1 Pet. 2. 2. stronger meat to establish us (Heb. 5.13.14.) when we attain more ripeness. Observe continually, that when the Lord compares this our happiness to any earthly thing, still the word of God holds that part in the similitude, which evidently showeth it to be his instrument, whereby he begins & perfects this work in us. 
1 Pet. 2. 5.  As when in some places we are likened to the Temple of God, 
jer. 23. 29●  & every particular Christian to be a lively 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 mortar, which holds us in this building; 
Esay 55. 10●  so is it that means whereby God builds further. When our happiness is compared to an harvest, than the word is called seed, 
1. Cor. 3●6.  the Pr●achers of it sowers; The word likewise is rain, th● Preachers those that water. 
Acts 20.32.  When the blessed estate of man is compared to an inheritance, the word is not only made the means whereby we become Sons, but is said to give us inheritance with the Saints. Very frequent are these similitudes in the Scripture. Look therefore, as in all creatures God hath ordained the fruit, and therefore appointed the means, which being blessed by him, bring forth their ●ff●cts: so in this kind, whom God hath ordained unto eternal life, to them he sends his word, blesseth it, and so produceth the effect purposed by himself. As when he created the first Adam, he created no more (though he were Almighty to have of nothing framed many millions) but appointed all other men, yea even Eve her self to flow from his loins: so when he gave our Lord to be the second Adam, he decreed that all his Elect should flow from him, & s●t out this immortal seed to this end: & though he be able of stones to raise up children unto Abraham, yet doth he use no other means then this, appointed by his own wisdom, either to give this life, or to nourish it.  

2. Seeing the word of God is the Guide, which leads us to happiness, we learn also hence one of the most principal duties of man; namely to hear, read, record, and converse with it, employing his time in it. Art thou a Minister of the word? then hast thou this precept from God, 
1 Tim. 4.13. 16  give attendance to reading: take heed unto learning & continue therein. Art thou an hearer? Thou must be swift to hear. 
james 1. 19  It in authority, than God's charge lies upon thee; 
Deut. 17.18. 19  He shall write him this law repeated in a book, and it shall be with him: and he shall read therein all the days of his life, that he may learn to fear the Lord. 
joshua 1. 8.  The like command is given to joshua. Whatsoever thou art hearken to that general commandment; 
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 son hearken unto my words incline thine ear unto my sayings. Let them not depart from thine eyes, but keep them in the midst of thy heart. 
Col. 3.16.  Let the word of God dwell in you richly. The practice of the Saints answereth this precept: 
Psal. 119.97.  Thus David; he loves the Law; this constant love brought forth continual meditation. So jeremy and job, jer. 15. 16. job 23. 12.  
And even our reason itself (if we harken to it) will strongly enforce this duty upon us. Our own sense will tell us, that an excellent object of the eye is the writings of m●n skilful, witty, and learned: whereby with little pains we come to know all the fruit of their studies, and reap in a few hours, what they have laboured many years. Now if the writings of prudent and understanding men, in which all their wisdom, and their very souls are opened and discovered to us, be the most noble object of a reasonable creatures eye; then certainly the most excelling object of a Christian eye is the written word of God; which unlocks, and brings forth unto our view the glorious wisdom of our God. Thy reason therefore will frame this argument. Every creature ought principally to employ itself 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 busy and employ itself in conversing with the Scripture. So likewise the most proper object of the ear is sound, the most excellent object of the ear is the voice of man, and words expressing their notions: but that which infinitely excels it, is the word of God, and his voice, unfolding his gracious purpose towards us, and therefore above all other to be most attended & followed. The most proper object of the understanding is truth, the most excellent than must be the truth of God. Certainly the highest degree of happiness consisteth in our likeness to God: and therefore our beholding him as he is, being the means whereby we are conformed to his image, is of all other things most to be desired. When therefore we shall see him face to face, and know him as we are known, then shall we in our measure be perfected after the similitude of his glory: see 1 john 3. 2. Thus when Moses desired to see the glory of God, 
Exod. 34.29. 30.  though he could not see him face to face (which no man living on earth can do) but the back parts alone (that is; discerned so much only of his glory, as our imperfect nature can receive, as when we see the back of a man, our knowledge is but imperfect) yet his face shined so gloriously, that the people, yea his own brother Aaron feared to come near him. Our imperfect happiness then to which we may attain on earth is, to be imperfectly conformed to his likeness in some degree of holiness, which is effected by beholding him in his word. For now in the preached word of God we see him, not indeed face to face, yet not (as the jews) veiled, but with open face, and so by looking into that perfect mirror, wherein 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. Look as the eye receives into itself the object or thing it sees (so that it may be seen in the eye) so the understanding being (as the Philosopher speaks) all to all, taking into itself the image of God, expressed in his word, is more & more conformed unto it. A seal joined to wax 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 stamp. If therefore we would diligently consider, and compare those places, I●r. 9.23.24. and Rom. 10. 14. we would soon confess; 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 main duty of every man to converse with the word of God, and continually to meditate in it.   
3. It is also a second duty belonging to every Christian, to bring forth this word which he hath laid up in his heart, for the edification of others, as occasion shall be offered: this is especially intended by the Apostle; 
1 Pet. 4 10.  Let every man as he hath received the gift, 
john 21. 15  minister the same one to another. 
Acts 20. 28.  If thou art in the Ministry, than hast thou a strict charge from God, 
1 Pet. 5. 1. 2.  to feed the flock, 
● Tim. 4. 1.2.  and to be instant in season and out of season. If thou art one of the sheep of Christ, yet common is this precept, to be in some kind a builder: But you Beloved, build up yourselves in you● most holy faith. 
jude 20.  The word must dwell richly in us, that we may teach and admonish one another: 
Colos 3.16.  we must exhort one another, and edify one another. 
1 Thes. 5.11  Reason also will enforce it; For in common good works ev●ry one should put to his helping hand. Children and women may forward a building: and though the Masons and Carp●nters be the principal, yet the house will sooner be finished, where many hands make light work: 
Rom. 12.5.  why are we called members one of the other, if not in this respect? The principal members are especially appointed for the good of the rest, but no member unprofitable in the common good of the body. The head conveys sense and motion, the heart life to the more special parts: but these derive it to others, and those other to the rest. Thus is it in the mystical body. Again the more we build up others, the more ourselves are builded up in faith and every grace. Thus the Apostle knew that by strengthening the Romans, himself should receive further strength and comfort: 
Rom. 1.11.12  As a good Prince the more he inriches his Kingdom, the more he increaseth his own revenues, and fills his Exchequer. The Saints also regulate their practice 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 Solomon their son: 
1 Sam. 25.31.  Abraham his household: nay even a woman fears not to admonish David. Therefore as the Minister being appointed by God, and set over any flock 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 show the light of the word to those that sit in darkness, for instruction to the ignorant for refutation to those that err, for reproof against such as sin, for comfort to the afflicted, for exhortation to the slothful; so likewise is every Christian bound, as God gives ability and opportunity 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 every needy Christian; how much more doth the Lord require it as an especial duty at our hand, to succour any Brother, distressed in any spiritual want, so far as he enableth us with the riches of his grace?  

4. It is not enough for a Christian to hear, and read the word, frequently to think and speak of it, to apply it to others, but he must also bring it out into his practice, and must in all his carriage and conversation show forth the fruit of this good seed. Thus the Apostles are commanded both to have this light kindled up in their own hearts, and to set it out in their good works. So the Apostles command others, 
Col. 3. 16.  not only 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 practice ought ever to be) coupled with hearing. See jam. 1. 22. Mat. 7. 24. Luk. 8.21. john 13.17. Reason will also further press this duty. For, 

1. God therefore reveals and teacheth us his will, to that very end, that we may do 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 do a thing to no end, and no better than a fool, that will do 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. jam. 1. 25. hearing indeed is the way to doing, but doing the way to happiness.  
3. Learning without doing, will heap up more vengeance. Luke 12. 47. For when we know the will of our Prince, Father, Master, this makes our negligence to be contempt, not only unexcusable, but heinous.    
It was a good advice of a Moral Philosopher, who counselled not only women, but even men also to carry a lookingglass continually about them: but to this end, that often beholding their feature and form in it, if they found the outward proportion comely, then to labour that the inside might be correspondent: but if they perceived any natural deformity in the body, then to stri●e to hide or outshine it with inward beauty. How good counsel is this for a Christian with a little change? we should ever have this excellent mirror about us, to this end, that by it we might mend all our imperfections, and take away the spots of our defiled nature. For certainly to little purpose doth that man behold himself in this Glass, who when he hath seen any blots or filthiness in himself, doth not presently employ his best endeavours to wash and cleanse his soul. Verily there is nothing that settles and roots the word in the heart of man but this practice. For as in any other trade or Art, when any precept is laid down to us, and we presently put it in practice, we make it our own for ever: but if our practice follow not our Master's instruction, we soon forget it: so is it here: see james 1. 23. 24.   
5. A Christian that intends to come to this happy estate, must continually meditate in the word of God: that is, he must hear, read, think of, speak and practise this word frequently, at all occasions, not neglecting any opportunity: sometime he cannot hear, but then he may read; sometimes he may not read, but then he may hear: sometimes neither of both, but then he may think of it, recall it into his memory, and even digest it: sometime he hath fit opportunity to speak of it, conferring with others, when none of the other can be used. All these have, or aught to have 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 commanded; Read all the days of thy life, Deut. 17. 19 Rehearse them continually: Talk of them sitting down, rising up, lying down, walking abroad. Deut. 6. 7. Meditate day and night, joshua 1. 8. Hear as new borne babes, 1 Pet. 2. 2. Do and keep them all the days of our life, Deut. 6. 1. 2. Thus likewise the Ministers are commanded, to be instant in season, out of season: 2 Tim. 4. 2. In the morning to sow their seed, and in the evening not to cease. Eccle. 11. 6. Our reason also will persuade this frequency and continuance. For, 

1. We know not which the Lord will bless, which shall prosper, whether this, or that; or whether both shall be good alike. We know not the way of the Spirit. Eccles. 11.5. 6.  
2. We are very forgetful in nature, even in civil affairs; but much more in spiritual: you have forgotten the consolation, Heb. 12. 5. The Israelites forgot the works of God. Psal. 78. 11. 42. The very Apostles very forgetful. Mat. 16. 9  
3. We are dull of hearing; hard to conceive these spiritual lessons. Heb. 5. 11. The Apostles perceived not the miracle of the loaves. Mat. 16. 9 when Christ spoke most plainly, they understood him not. Luke 18. 31, 32, 33,34. Look as a man travelling in a journey, howsoever for a night he takes up his Inn, yet if he do not continually go on, and in the morning set forward again, he cannot come home; so here much more. Had the Israelites returned to Egypt, had they sat down in the Wilderness, had they not in due season still made on: they could not have come to the Land of rest and promise.    

Reproof.  1. Here is condemned that obstinate and wilful 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 only conduct to happiness. There is a cursed disposition in our nature, whereby we are prone to resist the holy Ghost, speaking in his word. See Esay 63. 10, Act. 7. 51. This rebellious affection our Saviour noted in those jews, 
john 5. 43.  I am come in my Father's name and you receive me not, if any come in his own name him will you receive. When any lie is brought to us by Satan, the world, or our deceitful hearts, how easily is it entertained? little persuasion needs to draw it on: (as) that God will be merciful, even to those which add drunkenness to thirst: (see Deut. 29●19. 20.) that by our good meaning and honest intent we shall com● to heaven; that in gross ignorance, neglect, and contempt of the word, we shall be saved: such ●ies easily find an open door in the heart of man, soon enter, and settle there; so that it is impossible almost to drive them thence. But when God tell us; There is no name under heaven by which thou canst be saved, but only by Christ; 
Acts 4. 12.  there is no other means to make Christ thine, but only by faith: nothing can work faith but hearing the word; let argument be heaped upon argument, proof upon proof; make it never so plain, that now the conscience is utterly convinced, yet are men resolved to stand out, and deny the conclusion. The more fool any man is, the more conceit hath he of wisdom in himself; hence it is, that the wisdom of God is despised in the eyes of a carnal proud man. Suppose any of these men were to travail a long and dangerous journey, of which he knew not one step: if then a friend should tell him; I have a servant throughly acquainted with every foot of that way, who will bring you thither safely; take him along with you, & use him on this occasion: who would refuse such a favour? how thankful would we be to the Master? how careful to follow this Guide? how much would we make of him? But when the Lord our best friend, gives us his word, the only Guide, to conduct us to himself, and in himself (who is both the way, and our happiness at the end of it) we cannot be persuaded to make any, or at least any right use of it: we think 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 wilfulness we go headlong to our destruction.  
2. That strange neglect of this great duty, hearing, reading, remembering and repeating in our hearts what we have heard, is here to be censured. The times which God himself 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 esteem, and cast behind his back this commandment of God. 
Pro. 8. 33.  Who accounts himself a servant to Christ, bound to wait upon the posts of his doors? Who thinks himself blessed that he may hear him? 
jer. 2.31.  Do not men say as those Israelits, We are Lords we will come no more at thee? Were it a matter of profit or merriment, men could not be kept nor staved off from it. Certainly men in this openly show, that they have less faith than the Devils. For even these cursed spirits both know the necessity of the word preached, and are persuaded that by it men attain a blessed estate: but these brute beasts (and far worse) give no credit to God himself, professing to them this truth.  
So also the reading of the word how is it slighted by men? Who sets out a time, and resolves to spend it in this duty? Alas! it is shouldered out by every idle occasion: some have farms, some have bought oxen, some are married; any frivolous excuse is good enough; the common plea is business. One hath a great charge, and family he must provide for it: another is taken up with public affairs; he can spare no time: a third is a poor man, lives by his labour, he can hardly get himself bread, etc.  
But 1. Know all excuses are vain, and cannot put off the express command of God. Thou followest thy public business: why so? Perhaps thy Prince commands and expects it. And is God's command of no force with thee? Thou art a poor man, need drives thee to work for thy living; and art thou not more poor, and beggarly in spirit? and wilt thou not supply thy necessity? Thou must provide for thy family: why so? God commands it: and doth not the same God command thee to read his word, and exercise thyself in it? Is it not a more evident token of an Infidel to neglect the labour in thy heavenly, then in thy earthly calling?  
2. Can business excuse thee? Is then the word of God an idle matter? and only for idle times? Must this chief and special action of thy life, give place to every vain occasion? Should we hear a Husbandman profess, that he had so much business, that he could find no time to plow or sow, who would not think the man mad? And art thou better in thy wits, who prosessing Christianity, pleadest thou hast no leisure, by reaso● of other employments, to busy thyself in the word of God.  
3. Business cannot excuse, but must incite rather to this duty. The affairs of Princes are endless, yet give them no exemption from this practice all the days of their life: as we heard before Deut. 17. 19 Certainly the more business 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 pass through these cares with a good, clear, and cheerful conscience, as also a means to make all thy affairs to prosper.  
4. Thine own practice will condemn thee; There is a time for every purpose under the Sun; and thou will not suffer any one employment so to engross thy time, but that other occasions shall be served in their season. And wilt thou take from one business to give to another? and yet so little regard this duty, as to make it wait upon thy leisure, nay utterly neglect, and exclude it.  
Lastly, thine own heart tells thee it is false, when thou pleadest thou hast no time: youth will find time enough for their sports; elder men to confer of worldly affairs; and the oldest to prattle of things long since out of remembrance: and hadst thou as much will, as time, thou wouldst find sufficient leisure for this duty.  
But there is something to be gotten by diligence, and labour in our earthly callings.  

Prov. 13.4.  True: The soul of the di●●gent shall have plenty: But what? Is there nothing to be gotten by this spiritual 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 Son of God? an heir with Christ? And is not this obtained by the word, and by it only? Search all the earth, and see if thou canst find one faithful Christian, who when thou hast got all the world before thee, will change the least portion of grace gotten in the use of the word, for all thy honour and wealth.  
For that other part of meditation most properly so called, that is recollecting, and recalling to ●ur minds what we have read or heard, (which settles the other, and is as the covering this good seed in our hearts, and hiding it up for fruitful practice) it is hardly thought on. How few account it needful? how very few that practise it? For the most part; as soon as men come out of the Church, they fare as boys, that come out of School. The younger sort fall to sport and play; the elder to confer of some weekly matters; and thus if any of that good word clea●e unto them they cast it out, and give it up as a prey to the Devil. Surely, as those greedy and noisome fowls wait upon us in our seed times, and lie by shoals upon our Lands to devour the good seed, which is cast into the ●urrow; so these foul spirits then especially by legions, wait, and watch us, when we come to this seed time of eternal life: and being full of envy and malice, labour with all their craft either to turn away our ears from it, or else by vain thoughts or other id●e matters to steal it away from us, that we may be wholly barren and unfruitful. Now then how lamentable is it to see men so careful in this earthly seed, which sustains their temporal life and estate, so very careful, that they set up scarecrows, they watch their lands, they have children with clacks and slings to fright the ravening fowl, and keep off the vermin: but for this heavenly fruit, whereby they enter and grow in life eternal, they are wholly careless of it: s●me by sleep and drowsiness invite the Devil to come upon them: some by stubbornness & stonines of heart join with the Devil to keep it out from the soul, especially by neglect of meditation they betray themselves, and even offer up this precious seed to that foul Spirit.  
3. Those are here reproved, who instruct not others (as they are able) in the word. If they have knowledge they laugh and despise, but teach not the ignorant. Have they servants grossly blind, so let them lie: they will never offer to bring them out of this darkness: 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 sin, do they apply a seasonable and loving reproof or admonition? when they see men overseen in drink, hear others swear; do they reprove the offender, that he may be found in the faith? No such matter. They make themselves merry with such enormous sins by which God is made angry, & his wrath provoked; by which they evidently discover themselves, that they are not seasoned with any one grain of true and saving grace, which is as a leaven spreading, and catching like fire, ever communicating itself, as it hath power, to any with whom we live and converse. If we see a man able (though not bound to it) neglect a common work, we will think and judge hardly: and how are we to be blamed, who neglect this common work belonging to all Christians, especially being bound to it as well in charity to our Brethren, as by the evident and peremptory command of God, Levit. 19 17. When we see any dejected with the sight of sin, we will either jest at it, or persuade him it is melancholy, draw him to company, so to drive out the work of God's Spirit with some work of Satan. Thus we are so far from provoking such as go slowly by exhortation to mend their pace, that rather we discourage them in their beginnings, and by opposing ourselves would stop and turn them back to their former deadness. Oh! if men, especially those who are of more knowledge, and greater place, would join in this work of God with his builders, how fast would the Temple of the Lord rise, and go forward? how blessed would this Nation and Church be? But now when the Minister is forsaken, and left alone to all this business, having so many lets and opposites, it is no marvel if the building go on very slowly. But let us take good heed to ourselves: mark the cheerful disposition of the people toward the rearing up the Tabernacle. Such was their willing liberality, that Moses was enforced by proclamation to restrain their readiness in offering. Compare Exod. 35. 5. 6. 21.22. 23. with chap. 36. 5. 6. How shall they condemn this generation who utterly withdraw their hand from this holy work, and will not so much as lend us a copy of their countenance, toward the rearing of Gods living Temples.  
How lewdly do many neglect the practice of this divine law? Certainly as any duty is more for God's honour, and their profit, so is it by them more despised: they will read rather than hear, hear rather than practise: the corrupt nature of man detesteth this subjection. Rom. 8. 7. If God command any thing, be it never so easy or delightful, it is hated: so the Sabbath: but what he forbids, be it never so grievous, they will do it: as kill themselves; sacrifice their children to Devils.  
Very many are open Rebels, and though they are called, and would be counted Christians, yet resolutely refuse to yield subjection to the law of Christ: and will not stick plainly to proclaim it. 
jer. 44. 16.17.  The word which thou hast spoken to us in the name of the Lord, we will not hear it of thee, but we will do whatsoever thing goeth out of our mouth: and so palpably do they transgress, that when they have sworn obedience and profess it in general, they will utterly deny it in the particulars: compare jer. 42. 5. 6. with that 43. 2. 4. especially where they are crossed in those things, which their own wicked hearts have determined. Others are not so open, but will make good shows in civil, nay perhaps (outwardly) religious carriage; yet are but hypocrites; of whom our Saviour speaks Mat. 7. 26. They are no better then very Idiots, they would attain and possess the house not made with hand, but lay no foundation. Christ there distinguisheth the faithful from the hypocritical hearer, and seeming Christian: look on them with a less heedful eye, both will seem 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 repair to the word as readily, will sit as orderly, seem as greedy in outward attention as the best: but he never layeth the foundation by digging out his own earthly heart, and settling there that corner stone, by denying himself for Christ, and renouncing his own will and affections.  

Exhortation  3. Stir up thy dull heart, and quicken it to all diligence in attending upon the word of God, plead no excuse, but remember the command of God: Be swift to hear. Be not a forgetful hearer. 
jam. 1. 19.25.  Thirst, as a new borne babe for the sincere milk of the Gospel, to grow by it. 
1 Pet. 2. 2.  The main argument and motive impelling to this duty, is here expressed; This shall bring thee to happiness: thy thoughts, thy actions look all this way: didst thou think any thing more helpful to this end then other, thou wouldst use it: believe God in his word, who assures thee that this meditation in his Law, shall certainly effect it for thee.  
Add to this, the danger of thy neglect. Thou shalt find no favour from God in that evil day, if thou despise this duty; remember, 
Pro. 28.9.  He that withdraweth his ear from hearing the Law, his prayer shall be abominable. 
Mark. 4.24.  The same measure thou givest thou shalt receive: see Prov. 1. from the 24. to the 29. verse; neither doth he threaten this recompense only, but certainly effects it: read Zachar. 7● 11. 12. 13.  
But what means should we use to bring our hearts to this duty. 1. Remove that pride of heart, and conceit of being increased in goods, and wanting nothing: 
Rev. 3.17.  for the full stomach despiseth an honey comb: 
Pro. 27.7.  See jeremy 13. 15 2. Remove all worldly thoughts, clear thy heart from those thorny cares, when thou interest into the house of God. 3. Further thyself by earnest prayer, frequently calling upon God, (from sense of thine own wants, and confidence of his supply) for his powerful assistance in his own holy Ordinance.    

Psalm I. Verse iij. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither, and whatsoever he doth shall prosper.  
LOOK as men, confident that their wares are good which they would vent, will not stick to give us a taste, nay call and invite us to assay their wine or any such commodity; or rather, as a friend who having purchased a goodly seat, and desires to join some dear friend or brother as purchaser with him, will first propound it in general, and commend it as worth his money, and after parcel it out in the particulars; so here the Prophet, or rather Christ in him, having in the first word of this Psalm orderly set before us in general, and more confusedly that end of man, which by all is desired, and then described the way, which leads either from it, or to it; now more distinctly discovers the particulars of this happy estate, that he may more strongly incite our slow feet to run in this way, and so attain our desires. 
1 Cor. 2. 9  Now because the things which God hath prepared for them that love him, eye hath not seen, ear hath not heard, neither have entered into the heart of man: hence the Wisdom of God descending to our weakness, hath expressed them to us: 1. by a comparison, such as being very familiar, and in every eye might work the better upon the beholder. And because it was impossible in any one, or very many similitudes to set forth all the particulars of this blessed condition, he instanceth only in some, such as are eminent, and such as when they are well considered are most fit to work upon our affections, and fasten them unto it.  
First therefore he layeth out this happiness by a resemblance of a plant; which he describes by some circumstances.  
2. By some effects or properties; A tree not wild, but husbanded, planted, and (as some render it) transplanted.  
3. By the place where it is seated, by the rivers of water. The effects are likewise two; 1. fruitfulness; 2. a perpetual flourishing.  
The sense than is. As you see a tree, digged out of a barren and thirsty land, transplanted to a fat, and fruitful soil, and rooted by a running water, is even laden with choice fruit, and keepeth itself in a flourishing estate; so is it with those, who having forsaken the dry wilderness of sin, where they either walked in the counsel of the ungodly, stood in the way of sinners, or sat in the seat of the scornful, and are now by the hand of that great Husbandman transplanted, and seated by those fountains and rivers of his word, they grow fruitful in grace, and are entered into an inde-flourishing estate, that neither their profession, nor fruit shall fade, till they attain to the fullness of happiness with Christ in glory. Secondly the Prophet describes this happiness, by one especial part of it: whatsoever he doth shall prosper.  
From the similitude two propositions may be gathered: the first from the circumstances.  

Proposition  He that forsaketh wicked ways, and delighteth and meditateth constantly in the word of God, is like a tree planted by the river's side.  
The second from the effects.  
He that forsaketh the way of sin, delights and meditates in God's word, is like a tree which bringeth forth fruit in season, whose leaf shall not fade.  
In the former three things must be unfolded. 1. what kind of tree is here intended. 2. in what respect the faithful are compared to a tree planted. 3. what it is which answers to the rivers of water in this similitude.  
For the first; The kind is set down (in general only) a tree; but by all probability the Palmtree especially intended. This may appear 1. by some circumstances from this place: 1. because (as Pliny affirms) the Palm delights in running waters; and desires continually to drink; 2. because the fruit of the Palm is ever in waxing: some budding, while others are growing, and while these grow, others ripen: so that they are three years before they come to any perfection. Lastly the leaf of the Palm withers not, but continues green, even in winter. 2. In other places we find this comparison more plainly specified: The righteous flourish like the Palm tree. 
Psal. 92. 12.   
For the second, in what regard the faithful are thus compared, is very plain. Trees are planted, either by being wholly removed from one place to another, or when a sience is cut off from one stock, and grafted into another. Thus in the Scripture we shall find, that men are taken out of the world, and removed to the house of God; and especially we shall often read the similitude of grafting applied to the Saints; because growing naturally in the first Adam, we are cut off from that wild stock, and are implanted into the second ●dam, Christ jesus.  
3. Lastly waters may be here taken for the word of God, the water of the Sanctuary: 
Ezek. 47.  such as is drunk down into the soul by the ear. 
Esay 55.1.3. 10.11.  So again Apollo's is said to water. 1. Cor. 3. 6. 
john 7.38.39  Again water may here signify the Spirit; not as there is in water a power to wash, and cleanse, (as sometimes it is taken) but as moisture is an especially principal of life: the word, and Spirit being to a Christian, for eternal life, as moisture to a plant or palm. So the sense of the point is:  
Whosoever forsaketh the way of wickedness, and constantly delights in the word, and meditates in it, is like to a palm, which a man transplanteth into a fertile soil, he shall be nourished with those pure rivers of the Sanctuary: he shall be watered by the Spirit of grace.  
Proof. jer. 17● 7. 8. and Rom. 11. 23. As for grounds, we shall not need to insist on any. Sufficient is it to name those, which the Spirit himself hath mentioned; the bounty and goodness of God. Rom. 11.22. Apply this 1. for Instruction.  

Instruction.  1. As a tree transplanted, or a sience grafted into a new stock, is altogether altered in the quality, so whosoever is ordained to a blessed estate, must be, and in due time is wholly changed, and entered into a new condition, much differing, nay indeed quite contrary to the former. This alteration is expressed in Scripture many ways: sometime we are commanded in plain words to be changed or metamorphosed (as Rom. 12. 2) even moulded or stamped; and so to be fashioned after the image of the Lord, 2 Cor. 3. 18. So likewise that word which is used most commonly for repentance, as Mark 1. 15. signifies a change of the mind, that as repentance is the first evidence of our happiness, so it consisteth of a through alteration both of the inward and outward man. Thus also by metaphors, and many full similitudes it is frequently described by the Spirit. The former estate of man is called darkness, the new light: 
Ephe. 5. 8.  so that as palpable as the change is from night to day, and as contrary as darkness is to light; so is it here.  
Now this darkness intends. 1. A gross ignorance of God, and of his will, which is the cause of all misery. For as to know God is the only happiness, and nothing else worth the rejoicing; 
jer. 9 23. 24.  it is eternal life: 
joh. 17.3.  so ignorance of God must of necessity be misery, and death eternal. Thus the Apostle describes this difference plainly. 
1 Cor. 2. 14. 15.  The natural man doth not, cannot discern the things of God, as being spiritually discerned: the spiritual man discerneth all things.  
2. Darkness is taken in the word for that sinful filthiness, which abhors the light: and for all manner of hateful and abominable iniquity: see joh. 3. 19 called therefore the works of night, and of darkness. 
1 Thes. 5. 7.  So again the Spirit resembles this estate to a new man and a new creature. 
Rom. 13● 12. 13●  Ephe. 4. 22. 23. 24. Colos. 3. 10. 2 Cor. 5. 17. Gal. 6. 15. 
Ephe. 5.11. 12.  Fo● as when some excellent Artificer hath framed a statue of gold and silver, and employing all his cunning hath made it goodly and beautiful to the eye, if by any mishap if fall, is broken and defaced, he causeth it again to pass through the fire, and casting it into the former mould, brings it out perfect, and as, or more fair than ever. So when the Lord saw us (whom he had form after his own image) by our fall brui●ed, broken, and altogether deformed, he melts us again, and renews his glorious likeness upon us: so that now we are not the same men, or creatures which we were before. But as that frame of the workman, when it is broken, is the same for substance, but in shape contrary: so here, the bodies and souls are the same in their essence, but altogether contrary in quality. So likewise this difference is resembled to life and death Colos. 2. 13. Ephe. 2. 1. 5. Now therefore as the same body, when it is dead, hath no s●ns● in it, or motion belonging to life, but rots, stinks, and is most loathsome; so that men not only stop their noses, but shut their eyes, and even tremble to behold it; but being alive, was movable, sensible, amiable, and exceeding beautiful, even to ravish the eye: so that state of sin, that body of death, from which we are changed, if we could throughly look into it, is more foul, and loathsome than any corporal pollution: but that life of Christ more lovely and ravishing, than we in this glimmering light can possibly conceive and imagine.  
But to pass by very many similitudes, none is more frequent than this of grafting: And as grafting is double, either by implanting a base sience into a noble and generous stock, or letting a good and pleasant sience into a base and sour stock: so in this spiritual planting, we shall find sometime the stock to be Christ, (the true vine, and natural Olive) sometime our cursed nature is compared to the body of tree, and the word of God resembled to the graft, as jam. 1. 21. so then as a wild olive grafted into a true, is partaker of the sap, and fruit of the good Olive, and is utterly changed, and becomes of another nature and taste; so when we are grafted into Christ, we receive all spiritual influence from him, whereby ws are fruitful: for without him we can do● nothing john 15. 5. Likewise as when a good graft is let into a wild crabstock, the sience so altars and sweetens that sour and harsh juice of the stock, that the fruit becomes altogether contrary to the former, and is very pleasant: so when the word is grafted into us it so changes our affections, and all the inward man, that we bring forrh (clean contrary to our corrupt nature●) the pleasant fruit of righteousness. There must be therefore, and certainly is, a change in man before he can attain any happiness What it is, may be gathered by that which hath been spoken, and specially from this comparison: for when we transplant any tree, we do it to this end, that we may enjoy better fruit of it, as disliking that which is natural to it.  
To open it yet morefully, the former similitudes excellently set it out unto our eyes. As first that metaphor of light, that by nature we are even naturals, or mad men, in respect of spiritual understanding: having the eye of supernatural reason in the knowledge of God quite put out, and in the stead of that lightsome eye representing spiritual things, an hellish, dark, and devilish eye, full of lies, succeeds it. The loss of the former necessarily infers ignorance of good; the other presents to us evil in the form, and appearance of good; As fools, by want of natural wisdom, know not the worth of things excellent, and by a childish folly esteem highly of vain, useless, and unprofitable things: or as mad men, that have no knowledge of their friends but esteem them enemies, and desperately in spite of all good counsel, run into any danger, or mischief: so senseless man hating indeed God himself, and all the means and offers of life, willingly follows the Devil through sin unto hell; can discern no goodness in that which is truly good, but seems to see much content in vanity; and that which leads him to destruction.  
In a word before our transplantation our fruits are described by the Spirit, 
Gal. 5.19.20. 21.22.23.  namely adultery, fornication, uncleanness, lasciviousness, Idolatry, withcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revile, and such like: after our implanting we may see the spiritual fruits set out in the same place: love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperanee, and such like: see also 1 Cor. 6. 9 10. 11. Necessary is this change, seeing we are all naturally accursed, but without it there can be no passage from cursing to blessing, from one contrary to another. Again God the Father hath decreed for the honour of the Son, that all nations shall be blessed in him, and none saved but by his name; that he shall be the head of every creature; Now than we must of necessity be cut off from the first Adam, before we can be grafted into the second Adam, and cannot be blessed in him, till we be grafted into him.  
2. Whosoever forsakes his sin, and with delight meditates in the word of God day and night, that word shall be to him as water to a plant, it shall continually nourish him in the life of grace, and that gracious and holy Spirit shall as a River feed and sustain him in this blessed life, that he may continue and daily increase in this spiritual fruitfulness. This is here evidently affirmed by the Psalmist; often and strongly confirmed by other Scriptures, and the examples of the Saints. 
joh. 5.24.  He that heareth me hath everlasting life. 
Psal. ●3. 2.  He makes them to rest in green pastures, and leads them by the still waters; They shall be as a watered garden, and like a spring of water, 
Esay 58. 11.  whose waters fail not. 
jer. 31. 12.  And again, Their soul shall be as a watered garden. Certainly that holy Spirit himself enters into us by his word. Gal. 3. 2. Acts 10. 33.44 And even hence is it, that the Spirit compareth the word so often to seed, and food: as the means whereby life, growth, and strength spiritual is given us. Every several creature hath his peculiar nourishment, but this only is the food which nourishes the new creature to life eternal. True is it of the bodily, much more of spiritual life, that man lives not by bread only, but by every word that cometh out of the mouth of God. Thus when the Thessalonians received the word, not as man's, but Gods, it was effectual, and wrought mightily in them. ● Thes. 2.13. Thus whensoever the Prophet ● found himself dull, heartless, and dead in performance of any duty, he had recourse to this word, and found quickening grace. Psal. 119. 50.93. And indeed as every creature hath his force and work by God's appointment and ordinance, and not by any thing of itself, and therefore worketh only to that end, which he hath set out for it; so this word is by him ordained to this purpose, namely to give and maintain spiritual life, and hence it powerfully worketh, and misseth not this effect. Manifest is it, that in the word written, the image of the essential word, even of Christ is engraven and figured by the Spirit of God; and evident, that our souls are as wax, liable to any impression good or bad. Now then when that blessed Spirit applieth this word to our hearts, having before prepared and fitted them for it, and often by delight and meditation renews this impression; he will bring in us, still continue, and daily renew the same form and image in our souls.  
3. Wheresoever this word hath made an effectual entrance, and brought in with it the spirit of grace; that word and Spirit shall be not only as water, but as rivers of water. Standing waters will soon be corrupt, stink, and become unhealthful, and noisome to the body; but running waters are ever sweet and wholesome. Standing waters will dry up and fail, but the Rivers (fed with living Springs) continue and endure, even in heat and drought; Such as forsaking this word, follow their own devices, are like those who make pits, and forsake the rivers: their pits yield unwholesome and poisonous waters, and soon are dried up and fail; but he that cleaves to the word, and Spirit working in it, shall be certain to find health and continual supply. This comparison is used by the Spirit jer. 2. 13. Observe those words in the Prophet, Ezek. 47. 8. 9 11. There we shall perceive, that those running waters of the Sanctuary are very healthful, but when wretched men mingle them with their own mire, their own muddy brains and inventions, they shall be as salt pits, not healed. There is no doubt but these waters are the Apostolical doctrines, delivered by them first in preaching, secondly in writing: This is that wholesome doctrine so often commended to the Ministers of God. 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13. Tit. 1.9. and 2. 1. So likewise it continues and stays by us: when this seed is sown it abideth in us, 
1 joh. 3. 9  It shall not be taken from us. 
Luke 10. 42.  Mark the covenant of God. He puts his law into the hearts of the faithful, and writes it in their inward parts, so that this law shall not be razed out, nor the Covenant broken, as the former, but such a fear of his name there settled, that they shall never depart from God. Read jer. 31. 33. and 32.40. It shall be as a living fountain in the heart, springing up to life eternal. See john 4. 14. and 7. 38. 39  
The word of God is an immortal seed, and abides for ever, 
1 Pet. 1.23. ●5  not as earthly seed, which when it is sown, and is fruitful, dyeth, and emptieth itself, to fill up the ear: but this still continues and is a living root, ever sending forth the fruits of spiritual life,: Men perish, the best of men faile● The very Prophets, which are vessels bringing this word, are (as speaks the Apostle) earthen vessels, 
2 Cor. 4. 7.  and are broken: but the word which they bring survives them, and thousand generations after them. Read Zach. 1.5.6. To shut up this point: for continuance both of the word and Spirit, we have that faithful promise made to our head. 
Esay 59 21.  As for me, this is my covenant with them saith the Lord; My spirit which is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.  

Examination.  2. Try here thy estate; search and consider what interest thou hast in this blessed condition of the faithful. If thou belongest to the Paradise of God, thou art planted, thou art transplanted. Since Adam was rooted out of it, never any man grew there, but was translated, cut off from the old, and grafted into a new stock. Thou ar● wholly changed, art a new man, a new creature, renewed in thy understanding from darkness to light, renewed in thy conversation, walking not in deeds of darkness, but the paths of light; not in gluttony and drunkenness, not in chambering and wantonness, strife, and envying Rom. 13. 12. 13. 
Ephe. 4. 18.  If thou liest in ignorance, thou hast not the life of God. 
1 john 5. 19  If thou liest still in wickedness thou art yet of the world. But dost thou find the word of God spring in thy heart? dost thou feel that holy Spirit continually sending forth those streams of grace, nourishing thee to life? then hast thou right to this happy estate: but take good heed lest thy fal●e heart beguile thee: perhaps some fits & pangs of conscience have for a season made thee more temperate, more careful of duty to God and man; This may be in an hypocrite, and was in those false-hearted jews: 
Psal 78. 34. 35.36.  When God slew them, than they sought him, than they remembered God was their strength: but they did but ●latter and dissemble. Thus their children, 
jer. 34. 10. 11. compared with 21. 22. verses.  when the fear of the Babylonians pressed them, they obeyed; as soon as they departed, they repented of their obedience, and returned to their sin: but the faithful have this water of life flow in them, nay in the day of tentation they fail not, but then often abound more plentifully then at any other time. It is recorded of jordan that even in harvest he over-flowed all his banks: 
josh. 3.15.  so is it with those waters of the true Israel of God, they flow even in the time of heat and drought; in trials of affliction, even the most fiery trials, the word and Spirit leave them not, but with more full tides water and comfort their souls. Thus was it in job; thus with this Psalmist: see Psal. 119. 92. 143. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 
2 Cor. 1.5.  Know then, that as long as we retain the old leaven, loving the world, and cleaving in heart unto it, and the sinful profits, pleasures, and affections of it, we have no sign of this happiness in us. If this blessed word & Spirit do not flow into us, wash out our uncleanness, drunkenness, covetousness, & all such corruptions; nay if that holy Spirit leads us not forward into the good way, and causeth us cheerfully to go on in every path of holiness, we have no title to true blessedness.  

Reproof.  1. How can we sufficiently admire the impudence of those men, who are not, and profess they are not changelings? Consider them, and you shall find, that as they were twenty years ago, so are they now. Ignorant then, without any knowledge of God, and now as ignorant: they come to Church, they hear the word, but the Prince of darkness holds their eyes, that they should not discern the light of God. Others perhaps attain more knowledge, but walk still in darkness: the same cursed ways they followed before, they still go on in them: they were swearers, cursers, Sabboth-breakers, drunkards, covetous oppressors, extortioners, railers, unclean: so remain they still, and increase: perhaps somewhat changed, but for the worse: one sin for another: one Devil cast out, and seven other entered: dead were they in nature, dead in sins and trespasses, and what now? but more rotten, and stinking; the very worms of hell crawling upon them, and eating their souls. Before they neglected goodness in themselves, now they despise and deride it in others. When they are called to come out of this miserable estate, and the Spirit in the Ministry of the word cries aloud unto them: Turn you, why will ye dye? they desperately answer, not in their hearts only, and in secret, but openly in their rebellious actions, nay some impudently in their words; 
jer. 18. 12.  Surely we will walk after our own imaginations, and do every man after the stubborness of his own wicked heart. Oh woeful, oh miserable, and desperate estate! when we read of those poor wretches possessed with legions of Devils, 
Mat. 8. 28.  carrying them from Cities, the company of their friends, 
Mark .5.  and all living men, to the dead, there to lodge in graves, beating and striking themselves with stones, and breaking all bonds, we even tremble to think of their fearful estate: But we are blind to see our own misery; nay though we cannot but see it, here pictured out unto us, we have no sense of it, who once thinks with himself; Is not this my condition? Am I any thing better? How many unclean Spirits possess this miserable soul and body? A spirit of ignorance and blindness (even the Prince of darkness) holds my understanding captive in the chains of darkness; A spirit of profaneness possesseth my heart, and prisoneth it in unbelief, benumbes it with security and deadness; A lying Spirit holds my tongue, and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God, and his truth; A spirit of blasphemy possesses my lips, and thence continually shoots out lewd and horrible oaths against heaven. A spirit of covetousness, a spirit of drunkenness, a spirit of lust, and uncleanness, a very hell is in this wretched heart. These cursed spirits cause me to break all bonds of sense, reason. religion, of duty to God, and man, and carry me headlong from my friends, to mine enemies, from the land of the living, to the chambers of eternal death: They use mine own hands against myself, and make every member a weapon of unrighteousness against mine own soul and life, nay against God whose love is better than life. And now see yonder the Lord jesus offereth himself unto me for my salvation: Shall I be worse than that Daemoniake? Shall I not fly to him for succour? Nay he invites me, and shall I refuse him? Alas! we have no sense thus to put on our souls; but while the strong man holds possession, all is at peace.  
Those likewise are here sharply to be rebuked, who esteem little of the Sabbath, and those holy duties belonging to it, even the service of the most holy God, and think nothing else of it, but of a custom and common use of men. As many who come to the Courts of earthly Lords for fashion, and fear of amercement, or some like respect; so do most Christians draw near to the Courts of the Lord of heaven; many seldom, nay most never considering the cause of this Ordinance, either why, or by whom it was commanded. Surely if only our service, and homage (which thus we acknowledge) should call for it, and there were no other end, but only the honour and glory of our Creator, and Redeemer, were not this sufficient, nay abundant to draw us to a diligent performance of this duty?  
He● hath made us the most excellent creatures upon earth, and out of the dust hath promoted us to this dignity, redeemed us from a woeful captivity, into which we were fallen by our own folly in us, and our rebellion against him: and would not this challenge a much greater matter at our hand, then to come into his presence, there to honour him, there to hear him inform us in his will, and to put up our complaints and petitions to him, by which we acknowledge him our Lord and Sovereign? which indeed is rather a gr●at privilege, than any burdensome service. But when our profit is joined with his glory, and as he receives some honour from us, so we receive infinite blessings from him; when our necessity (if we have any sense of it) the most miserable poverty of our souls, so many grievances, nakedness, blindness, nay a very hell upon earth thrusteth us forward, and tells us to our face, there is no help in us, but points us out to him, and to his Courts, which he hath made his Storehouse, there to cover our filthy nakedness by putting on Christ, so glorious clothing, there to give light to our eyes, there to pour out to us the great riches of his grace, there by waiting on the posts of his doors to make us blessed and happy; In a word, by observing a temporal rest of grace, to bring us to his eternal rest of glory: what contempt of God, what cursed Atheism, nay what spiritual madness draws away our hearts from this duty? It is indeed no marvel to see a fool, or distracted man neglect those persons, and duties in which consists their well-being: for the cause is evident, the want or deprivation of that reason, which should guide them in such actions; but to hear a man confess, my experience teacheth me, that all earthly things (so far as I have enjoyed them) are vanity and vexation: the Scripture teacheth me, that there is no happiness, no nor content for man, but only the enjoying God, who is indeed the only supreme good; I cannot enjoy God, nor ever see him with comfort, but only by holiness: Heb. 12. 14. I cannot attain to holiness, but only by the truth, which is the word of God: john 17. 17. and above all things I desire to be happy; to see now this man despise the word of God, and set more light by it then by his old shoes, how can we wonder enough at such a disposition? 
jer. 2.12.13.  Oh you heavens be astonished at this, be afraid and utterly confounded saith the Lord: for my people have committed two evils, they have forsaken me the fountain of living waters, and digged them pits, even broken pits which will hold no water. What creature (even the heaven it ●elfe) may not wonder, and tremble to think, that those who profess themselves God's people, and confess him their fountain of all life and comfort, should yet forsake him, even in those Ordinances, whereby as by pipes, he conveys his grace, and imparts himself to them, draws them home, and unites them to himself, and should cleave unto their vanities, which their own sense and experience will tell them are but mere deceits, and lies promising much happiness, performing all misery; here vexation, hereafter damnation.  

Consolat.  4. The beginning, weak, and distressed Christian hath here an handle offered him to take hold of comfort, and apply it to his troubled soul. Many a weakling, who sees in himself nothing but a delight in the law of God in the inward man, and rather a desire, than a power to meditate in it, is not a little grieved, yea amazed. He looks into his soul, finds there many sinful infirmities, nay fleshly rebellions against the Spirit, standing out, and not yielding to the law of God; sometime leading him captive to the law of sin; and in this particular, although he find a thirst of the word, before he come; comfort and delight in hearing, yet both when he is in the house of God, many times distractions of vain thoughts withdraw his ear; and when he is gone, waut of memory makes the word nothing so fruitful as it should be: and to weigh down all this evil, he sees no other good, but only his delight in the law of God, and some fruits of it, as lamenting his sinful estate, wrestling against his cursed nature; and hence he is not a little troubled, and many times grievously affrighted.  
But know 1. it is thus with God's dearest children, as with the Apostle. He could not do the good thing he would. That measure of obedience in hearing, and doing the will of God, which he desired to give, he could not give it: the evil which he would not do, he did: perhaps vain thoughts in hearing God, and speaking from him, and such like sinful infirmities fain he would have utterly cast off but could not: he saw much misery in his nature, sinful rebellion against the law of God; to answer all this, he found nothing but his delight in the law of God, yet was he a most dear child of God, and in an happy estate.  
2. Remember that where once the Spirit hath made a channel to convey into any heart his word and grace, he never leaves it dry. This good part shall not be taken from thee: 
Luke 10.42.  This seed shall remain in thee: 
1 joh. 3. 9  This water shall spring to everlasting life. 
john 4. 14.  Remember that promise Esay 59 21. and wait upon the Lord with patience. As the Minister is commanded to suffer in preaching, 2 Tim. 4. 2. so you in hearing Heb. 13. 22. and to bring forth fruit with patience, Luke 8. 15. How long doth many a good Minister preach with diligence, before he sees the least hope of fruit? At length some few blades spring up here and there: why then shouldest thou expect seed time and harvest all in a day? Consider the exhortation james 5. 7. The Husbandman waiteth for the precious (yet corruptible) fruit of the earth, and hath long patience: shouldst not thou with more comfort and patience wait for that incorruptible and heavenly fruit promised in fullness to those that hunger for it? Dost thou then find that good seed cast into thy heart? Dost thou feel it begin to root itself in a constant delight? Doth it send forth any fruit, and show itself, though yet weakly? Remember thy harvest is but in the blade as yet, and thy faith a grain of mustard seed, the least of seeds, but when once grown, the greatest among herbs. Mat. 13. 32.  

Exhortation  5. Let us be exhorted to forsake this barren and dry wilderness, where no water is, this accursed estate of sin, and come out to this land flowing with milk and honey. Leave this Egypt, the place of bondage and oppression, and come out to this true Canaan.  
And for motives, consider the difference betwixt these conditions and estates of men, excellently resembled in (those two types) those two Countries so contrary, Egypt and Canaan. Read it set out to thee Deut. 11. 10.11. 12.  
2. Consider the disposition of every creature; No man will refuse to flit from a dwelling, in which he sees and finds many discommodities, to a place where he shall enjoy an happy estate, and live in health and plenty. If thou desirest to know the means; it is by receiving the word grafted with meekness jam. 1.21. Now this meekness is that Christian virtue which proceeding from humility, and being opposite to frowardness and stubbornness of heart, bends, and bows our souls in all gentleness to the yoke of Christ, as acknowledging him the just Commander, ourselves his subjects and servants.  

Proposition 2.  

Proposition  The second proposition in this verse drawn from the properties, is;  
He that delights and meditates in the word of God day & night, is like to a tree that bringeth forth fruit in season, whose leaf shall never fade.  
In which are two especial things, making up and accomplishing the happiness of the faithful soul, which seeks 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 fruition of glory. For I take it as certain that the Spirit here intendeth both: as well because glory is the especial part of our blessedness here described; as also because this bringing forth fruit in season will rather agree to that perfect fruit which we receive in glory, than the other. No sooner is the tree transplanted, but fruit instantly follows; but the perfection and full ripeness of it is not here gathered, but hereafter in heaven. Some here resemble faith to the leaf, but that being the special fruit of grace, cannot fitly be thus compared. The purpose of the Spirit without all question, by the never-fading leaf, is to express 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 faithful to this leaf, but sufficient, that as the tree whose leaf is ever green, continually flourisheth and even in the midst of winter lives and prospers; so the godly in the most troublesome storms of all trial and tentation, shall persevere in this spiritual life, and even then shall suck that heavenly sap from Christ, and openly flourish in an holy profession.  
Now I see not any difficulty in these words, but only it may seem doubtful, in what sense these fruits of grace and glory are said to be produced in season. For that of glory, the season is only known to God, 
Acts 1. 7.  who hath put the times and seasons in his own power, and brings forth this fruit in some sooner, in some later, as seems best to his own wisdom: only this may be observed, that as the Palm● ripens his fruit not suddenly, but is three years (longer than any tree) concocting and mellowing it, before it come to full maturity; so it pleaseth the Lord not instantly to ripen this fruit of his Spirit, and perfect us in complete holiness, but often by a slow progress, and no hasty growth brings us to that supreme happiness and full perfection.  
For that other fruit namely of grace: ordinarily it is interpreted, as opposed too those to hasty fruits, which suddenly ripening, and before due time, are of no use but sour and unsavoury: of which we use to say in the proverb; soon ripe, soon rotten. Leaving to every one his own sense, so far as it is not repugnant to the rule of faith, I do not willingly consent to this interpretation. First because I cannot easily believe, that any spiritual fruit can either spring, grow, or ripen too soon; and am persuaded, that it is the proverb of Satan hatched in hell, A young Saint, an old Devil. Secondly because even that carcase of faith, which is in hypocrites, 
Mat. 13.21.  who are the stony ground, is but a blade, no fruit; a blade without a root, 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 produced at one time; some presently show themselves, but other some spring not till a long time after: only the seed, and root of them is in the heart, but the fruit appears not, and yet in due time the fruit shall follow. The sense than is this;  
He that delights and meditates in the word, shall not only fructify in grace, and attain in good time every good gift of the Spirit, but shall certainly in God's season grow to a further degree of ripeness, and at length to a full maturity, and glorious holiness, and this fruitful and glorious estate shall not decay: the fruit of grace shall not utterly perish, but shall surely end in endless and perfect glory.  
See for proof jerem. 17. 8. 
Proof.  Thus when the word is rightly heard, fruit follows Luke 8. 15. no less fruit springs from this seed then life, yea everlasting life, john 4. 24.  

john 15. 16.  The grounds or reasons may be: 1. The grace of God in electing: you have not chosen me, but I have chosen you, and ordained, that you should bring forth fruit, and your fruit shall remain.  
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 virtue and force to produce the like.  
4. The material and main cause is the root that beareth us, even Christ Rom. 11. 18. see john 15.4.5. Look then as the tree, such is the branch: thus the Lord jesus being full of grace, which was dealt unto him not by measure, john 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: john 1. 16. Ephe. 4. 16. And seeing himself, being risen from the dead dieth no more (Rom. 6. 9) he gives this never-fading life to those who are his members, john 6. 37. 56. 57 58.  

Instruction.  Learn then here for instruction, that it is altogether impossible, that soul should be barren in spiritual fruit, which delights and meditates in the word of God. Now as in earthly, so in these heavenly fruits, there are many kinds, and every kind diversified into other. The chief of the spiritual are godliness, righteousness, and sobriety. In godliness sundry and diverse particulars; some which we receive and return not, some which we both receive and return. Of the first sort the chief is peace, a fruit wonderfully pleasant. I have read of some fruits which have so affected the taste, 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 soul, which hath been long scorched with that hellish flame, the sense of God's wrath for sin, drinks down this peace in a full draught of that blood, which is drink indeed, 
joh. 6.55.  it is impossible for any man to utter, nay to conceive the content it enjoys, but only those, who by experience have felt it. How sweetly do they rest (as new borne babes) in a delightful cradle of heavenly ease and tranquillity, leaning themselves, as the beloved Disciple, on the bosom 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 inferior, nay above the other. It is unspeakable and glorious. 
1 Pet. 1.8.  It removes all sense of corporal evil, changes scourges, rackings, and all manner of torment; so that as things very tart & bitter, by being boiled in sugar, become very sweet and delightful: so all these grievances seasoned by this overruling joy are wholly altered, and the most extreme pangs are turned into ease and pleasure. Oh how the soul by it is delighted, ravished, and even here on earth, transported for a time into a third heaven? In the second kind are knowledge, love, fear of God, faith and delight in him, with many other. In righteousness, brotherly love, patience, gentleness, goodness, and many such like, coming from the same stock. In sobriety, temperance in meats, and drinks, modesty in apparel, and moderation in all bodily comforts and refresh. Now in none of these is that soul barren, which effectually converseth with the word of God; 
Tit. 2● 11.12.  For the grace of God which bringeth salvation, teacheth us to deny ungodliness and worldly lusts, and that we should live 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 follows 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. john 15. 11. So also for the knowledge o● God, it comes only from the word, and our exercising ourselves in it; hence called the word of knowledge. 
1 Cor. 12.8.  Thus the Scripture of the Prophets made known the mystery of Christ, but much more clearly the preaching of the Gospel: Rom. 16. 25. 26. see john 17. 6. 7. 8. Thus meditation in the word teacheth us the fear of the Lord Deut. 17. 19 and 31. 12. 13. So to love the Lord is the main lesson, which is continually pressed upon us by the word, and which enters with it where it is effectually received: see john 15. 10. so Faith comes by hearing, and hearing by the word. 
Rom. 10. 17.  And when we delight in the Sabbath, we come to delight in God, Esay 58. 13. 14. Thus brotherly love, and all the fruits proceeding from it, come by the word 1 Thes. 4.9. Thus likewise that sobriety and temperance in the use of the creature, is taught us by that word, and he that is taught as the truth is in jesus, cannot live wantonly, Ephe. 4. 19 20. 21. So when the Gospel had a right passage in the Colossians, it was fruitful among them, and all that heard it: see Colos. 1. 6. He that heareth and understandeth the word will be fruitful: Mat. 13. 23. Sure it is, that every natural cause will bring forth his ordinary effect, if it be not overruled by some higher power; or hindered in working by some defect in itself, or want of some help necessary to concur with it. Now than this seed of God's word being his power to salvation, and used by his Spirit not only as seed, but as water, nay as fire also, to ca●l forth ●he virtue of that which is sown; being assisted by such an Husbandman, who both knows how to use it; and can resist all impediments, cannot but yield that fruit which he intends and appoints. Esay 55. 10. 11. john 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: certain therefore it is, that the heart which with delight, and continual meditation doth exercise himself in that word, which God hath given to be his wisdom, to train 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 fools in understanding, to some good measure of knowledge, and by continual use increase that wisdom, which it hath begun to work in us. Psal. 19 7. and 119.98. 99  
2. In that the spiritual fruit is compared to the fruit of the Palm, let us especially learn in this similitude, that as the fruit of that tree is some years before it come to perfection, and is much longer ripening then any other: so the fruit of the Spirit doth not presently attain to maturity, but very often increaseth very slowly, and is long before it come to that full growth and perfection, to which it is ordained: in which respect the Kingdom of God is compared to a grain o● mustard seed, the least of seeds, and the greatest of herbs; the beginnings of it are but weak, 
Mat. 13●31. 32.  and yet by little and unsensible degrees it grows to wonderful 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, 
jam. 5.6.7.  and hath long patience for it, 
See Gal. 5. 5.  until he receive the former and latter rain: well therefore may we wait upon our God, & expect his leisure 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 seen his glory in so many miracles, so powerful preaching, nay even simple in it own shape, and much excellence upon the mount, they had but little faith: when we hear 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 profess, 
Phil. 3.13.  that he had not attained, but follows hard, this truth is manifestly cleared unto us. Let none marvel at this, for we see the like in all creatures; As any is more excellent than other, and longer lived, so is he more slow in growing and attaining his perfection. Those beasts which live but a shorter time, sooner come to ripeness; but as man is far beyond them, so is he more slow of growth: and even in man we may observe, that in the beginning, when they lived eight or nine hundred years, they slowly attained to ripeness and full age, and were commonly an hundred, or sixty years, before they had any children. Gen. 5. Seeing therefore 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 less sustenance, so is it more or less speedy in growth: now the word of God which is the nourishment of the new man, is both ministered and received neither in frequency or quantity as the corporal: One meal or two a week, 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 Fowl of the Air, those cursed Spirits hindering by all means, and snatching like Harpies our food from our mouths: within, thorns and briers, and heart too hard at the softest. These are great impediments to our spiritual growth, but this is sure, that we shall grow; A Palm the more it is pressed, the more it will spread itself.  
3. He that thus with delight meditates in God's word shall not only be fruitful in grace, but in glory also: compare john 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 hears the word of God, and keeps it: for the blessedness 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 divided from the other, that estate were not completely blessed: and indeed the very end why God gives his word to man is, not to lead him some part of the way, but to bring him home to himself, and to go along with him till he be perfected. Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate; the full happiness of man stands in being as like unto God, as his nature will permit; like in soul by a perfect holiness, like in body by being conformed to the body of Christ. This condition we obtain by the word, which even here for the present begins to form our souls to this image, and every day more, and more renews us after the same Image.  
Lastly, see here that fullness of happiness which we receive in the new Covenant by the blood of Christ, namely that great privilege of the faithful, that they shall never fall from this blessed estate, into which they are entered by the word of God, but shall continu●, and increase till they attain that perfect and endless beatitude. This perseverance as it is here more obscurely figured out by the leaf never fading, so is it elsewhere frequently cleared, and more plainly expressed, then can with any face be denied. Of many places I will choose out some few, yet sufficient to persuade such as will not be 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 be fat and flourishing, to show that the Lord is upright and faithful. Where the Prophet doth not only in v●ry plain words affirm this truth, but gives an excellent reason of it: So likewise Psal. 125. 1. and 84. 7. 
Pro. 4. 18.  Again the way of the righteous shineth as the light that shines more and more until the perfect day. So the Prophet sets down this continuance, as a difference between the old and new Covenant. 
jer. 32.40.  He that heareth my word, 
joh. 5. 24. john 10 27. 28. john 15. 16.  and believeth in me, hath everlasting life and shall not come into condemnation: and again My sheep hear my voice, and follow me, and I give them everlasting life, and they shall never perish: I have ordained that you should bring forth fruit, and that your fruit should remain. Many such places might be alleged, but these are sufficient for those that love the truth.  
The foundation also of this perseverance, upon which the Spirit in the Scripture lays it, will further confirm it; For 1. it is the condition of the Covenant made in Christ: see Esay 59.21. 2. God is faithful and upright, and able to make it good Psal. 92. 15. so Heb. 10.23. and john 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 faithful, Rom. 8. 34. Now he is ever heard joh. 11.42. This perseverance in the new Covenant, purchased for us by the blood of Christ, is a most glorious prerogative of the faithful, beyond any thing in their creation: then had they life given and immortality, but not settled upon them; only promised, and that upon a condition, which they might, and soon did break. 
Note, that not only Christ wrought salvation for us, but works us for it: 2 Cor. 5.5. and not only keeps 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 fail, because it is no longer in us, but in him. Had we chosen him, our sickle nature might soon have repent, and gone back: but he hath chosen us, who cannot repent. Had our life been laid up in us, we should quickly have lost it● but it is laid up with Christ in God; where no thief can dig through or steal, where it cannot corrupt. Look as it is with children that are heirs, yet underage, and their parents living, they cannot be 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 have no other right to God's Kingdom but by Christ, and their right being in him cannot be lost. To Adam was given (saith Augustine) power to persevere if he would, 
De correp. & gra●. 11.  but not will to do what he 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 we should shake off all fear and care of God, we should still continue in his favour. Nay this doctrine (say the Papists, and others) opens a wide gate, and enticeth us to all sinful liberty.  
No such matter. For 1. 
jer. 32.40.  God therefore hath not given us power of continuance, that we might be without his fear; but therefore put into us his continual fear, that we might continue. We could not live in him without his fear: therefore that we might for ever live in him, he puts such a fear into our hearts, which might wedge us fast, and bind our inconstant hearts in his Covenant: especially let us observe, that not the gifts only, but the very person of the holy Ghost abides with the faithful, as an earnest of our inheritance, 
Ephe. 1.13. 14.  until the redemption of the purchased possession. Now the blessed Spirit is not only to the faithful a seal 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 until coming. Even as a seal in Covenant or earnest is not only an assurance to me of the buyars good intent & meaning, but a fast bond to assure him his bargain.  
2. Is there nothing to maintain this godly fear but loss of glory? will only disinheriting affright an ingenuous ch●ld? nay the very frowns of his Father, and fear of chiding (much more severer correction) will hold him strongly enough in that filial awe, which is due to his parent: and shall not the fear of God's anger, hiding his face, 
2 Chron. 34. 27.  shall not his threatening word, at which the hearts of his children melt like wax, nay shall not his rods so many, so smarting hold our slippery necks in his yoke, from such a desperate and final contempt of his authority? see job 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude, how shall he run into all disorder, whose steps are ordered by God? Psal. 37. 23. how shall he lose his way, whose ways are preserved by God? Prov. 2. 8. and to whom purposely is given wisdom, and knowledge to keep him in the good way, and to deliver him from evil ways, and evil men. Pro. 2. 10. 11. 12. 13. 14.  

Examination.  Try we here whether we are transplanted from our native soil, that dry wilderness of sin, 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 be fruitful etc. Look now into thine heart, and consider what fruit thou findest there. Doth that peace of God rule in thy heart? Hast thou stricken 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 lest thy peace be 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 sin, thou hast no peace with God.  
2. See where thy joys are seated. If thy joy have the root in the Spirit, it is busied in spiritual objects. Observe then what is that which stirs up thy heart to rejoyce● if the love of God to thee in Christ, if the love of thy soul to God, if other gifts of the Spirit, if the promises of God in Christ applied and brought home to thy heart by faith, this joy is a fruit of the Spirit: but if thy joy be earthly, so art thou: if thy joy sinful, thou art no other: thou rejoicest because the world comes in upon thee, it makes thee to smile to see the world smile on thee: thou rejoicest when thou dost evil, and when thou prosperest in the evil which thou dost, thy joy is sensual and devilish. Thus is it in the rest. Dost thou cry for knowledge? dost thou blow up thy love to God? labouring to fasten thy soul to Christ in that fear, the bond of our covenant? Dost thou sigh and groan under the burden of unbelief? Dost thou stir up thy soul to hold Christ, and rest upon him? Dost thou bring on thy soul to delight in the Lord? These are the fruits of the Spirit, the contrary certain signs of a natural man. So is it in those fruits of righteousness and sobrietle: If thou findest thy soul make on in this way, all is well: but if thou flatterest thyself in thy sin, if thou livest in thy unrighteousness, in intemperance, thou canst not inherit the Kingdom of God.  

Reproof.  1. Those are here censured, who give no credit to this testimony of God, that by a constant delight and meditation in the word, they shall assuredly be fruitful as well in grace, as in glory. Neither are Papists here only to be abhorred and accursed, who revile and blaspheme this holy word, openly and commonly affirming, that the reading it by ignorant men is dangerous, the way to make them heretics, as the Rhemists say, and all the whole Rabble of them: (without fear giving the lie to the Spirit, 
Pal. 19.7. & 119● 130.  who testifies that it gives wisdom to the simple) Nay further write, that to give this general liberty to people of conversing with the Scripture is to show ourselves friends to heresy, that it is pernicious and impious. But our careless Professors, negligent in this duty, are here to consider their folly and hypocrisy, dissembling with God and man, professing that with their mouth, which is far from their heart: For ask them; do you desire to be fruitful in grace and glory? Truth will make them confess the one● and shame the other: and do you believe God witnessing, that by delight and meditation in the word of God you shall attain this fruit? this they dare not deny: and why then do you not use this means? why are you so negligent and averse from this practice that you cannot be drawn to it, that so many exhortations have been spent in vain upon you? Is not this most gross hypocrisy? Should a man make solemn protestation of earnest desires to do us good; yet if some easy means were showed him of doing what he promises, and he neglects them, will not every man know his former words were nothing but compliment and dissembling. And is it not so with these, who affirm that they indeed desire to be fruitful in grace, but yet when the Lord propounds so easy a way through his blessing to obtain it, neglect this means, and go on in a contrary course? Oh this is not our practice in earthly affairs and profits. The Husbandman upon hope of fruit will take sore pains and tarry long: the Merchant will venture life and goods upon likelihood of increase; Men will labour hard in studying Physic, Law, or other Arts, by which they may reap 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 thyself to this endeavour, especially knowing the fruit is everlasting and glorious, & the means easy and certain.  
2. Here many of the Saints are to be reproved, whose longings make them so hasty in these fruits, that they expect a full growth, as soon as they are blossomed, or knit, that they should be ripe, before they are grown. But why doth the Lord so often, and almost continually compare them to fruits, but to teach us, that they must have time to grow up and ripen. Now then as he would show no little folly, who as soon as his corn is put into the ground, expects it should presently be fit to reap: so men show more passion, than wisdom, who are ready to repine, that the graces of God's Spirit are not grown, and come to maturity in them, when indeed they have had no time for this fullness of growth, and are yet but newly enured and grafted into Christ: 
Es●y 28.16.  He that believeth will not make hast●  
This overhastinesse in setting God his time for accomplishment of his promises, is presumptuous, and proceeds from unbelief and impatience. Faith breeds patience: we must not therefore limit the holy one of Israel, 
Psal. 78.41.  but wait upon the Lord. We ourselves will make our children attend upon our leisure, 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.  Be not thou therefore of an hasty spirit. But much more are those to be rebuked, who when they perceive a man turned from his former course of life, and now to frame his heart and actions to his profession, they instantly expect an Angelical purity in such, and an heavenly estate without sin or blemish. Hence is it that if they find any the least infirmity, they presently break out into taunt, not only of the person but the profession, and into revile, no better indeed then blasphemies against the Lord, and that holy calling which themselves profess. In the mean time, like gross hypocrites they neither do, nor will see their notorious dissimulation and the foul deceitfulness of their own hearts: for themselves live in sin, delight in sin, resolve to go on in gross sins; and though there be nothing in them like a Christian, yet will they be called and counted Christians.  
3. Here are refuted and reproved Papists, and all other ungrounded Christians, who deny the perseverance of the Saints; and affirm, that even those who by a true faith are entered into Christ, and are now in the Covenant of grace, may yet fall back again, and become utter Apostates from the truth of grace which they have received, and so finally be damned. This error (a rag of Pelagianisme, newly washed and worn by the Papists) confuted and condemned by the primitive 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 gross 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 heed lest he fall. etc.  
We must know for answer, that this Scripture speaks only to such as think they stand; and indeed such warnings of God are not only given, that we may know there is a possibility in man (as of himself) to fall, but for diverse other ends.  
1. Some of them are spoken not of utter or universal falling from God, or from faith, but into some sin; notwithstanding which fall, he may still retain communion with God, and faith in Christ, unless we think, that every minute the Saints are out, and in with God.  
2. Such warnings are given to humble us, by knowing that not only our lapsed nature, but even in this new life of regeneration there is a power utterly and finally to fall aways (much more in this, then in that state of innocency) so that our standing is only 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 infallibility of God● grace, sea●ed up in his Covenant.  
3. Such admonitions are means, whereby the Lord exciteth our hearts to watchfulness, and all other duties by which he hath decreed to support us, nay whereby we a●● upholden. For when God commands to stand fast, he gives power to stand as he commands. As in the word of Creation, when the Lord commanded, Let there be light, there was light; so in our renovation, what he commands in his Elect, he performs, and makes his word powerful to actuate what he persuades.  
Again they object many passages of Scripture; They have made shipwreck of faith, etc.  
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 only chooseth Christ as a great blessing, (so may a reprobate, who hath set his heart upon the world) but as the supreme and only blessedness, in whom alone without any addition, he is happy, and therefore resteth upon him, and acquieteth himself 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 we live in Christ: but the other separated from the last, are but the Devil's faith: now this may be lost without any prejudice to this cause.  
But further they say (as did their Predecessors the Pelagians) this is a key to open a way to all licentiousness. 
Epist. Prosp. ad August.   
Answer them (not only 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 weak man know, that by eating this or that meat he should not dye, but yet be grievously sick, and lie in much and long torment; were not this sufficient to keep him from eating it? But as he of whom the Poets write, that was made of mortal immortal, yet subject to disease, being wounded with a poisoned dart, earnestly wished a possibility of dying; so let us know, that the stings and sorrows, and many most smarting effects of sin are such, that they will sufficiently fright the faithful from falling back, and revolting to sin, though they know they shall not be utterly or finally cut off from God's favour. 
Rom. 6.7.  Beside how shall they which are dead to sin, live yet therein? 
1 john 3. 3.  nay where this hope is (which maketh not ashamed) there will follow a continual purifying and cleansing from sin.  

Consolat.  Let every weak soul apply this sovereign medicine to itself; thou shalt not utterly fall away; the same God who hath called thee, 
1 Cor. 1.8.  and begun this good work i● thee, shall perfect, and continue it to the day of the Lord jesus. 
Philip. 1.6.  Thou shalt be preserved blameless unto the coming of the Lord jesus Christ. 
1 Thes. 5.23. 24.  For faithful is he that hath promised who will also do it. Be not too much discouraged with thy slow growth: for know he surely grows, who fears that he stands at a stay, and is jealous of himself, and of his deceitful heart. The sense (with grief) that thou so little thrivest, is an evident sign that thou increasest. Ground therefore and establish thy soul on the truth of God; and remember his promise: 
Esay ●4. 10. 11.  The mountains shall depart, and the hills be removed, but my kindness 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, etc.  

Exhortation  Labour for those never-fading fruits, and give no rest to thy soul till thou hast obtained them. Oh how is it, that we are so slothful in matters concerning our eternal happiness? If we plant an Orchard, how diligent are we by all means to fill it with the best and choicest fruit? if a garden, we will be sure to get the fairest flowers; if we desire increase of cattle, sheep, bullocks, horses, etc. we will dear buy, and by price or friends labour to stock ourselves with the best breed: Shall we suffer then our souls to be barren, or be content with those wild grapes, 
Esay 5.2.  those rotten figs which the Lord abhors, 
jer. 24.2.  and will certainly set our teeth on edge? Use for motives to stir up thy heart, and to plant it with this good fruit: 1. The remembrance of the excellency of it, and that it is natural to desire things excellent. 2. Consider that they are more easily obtained then the other. Conscionably use the means, 1. the word; 2. prayer. Be thou swift to hear: Pray continually, 
jam. 1. 19  and thou shalt surely find thy soul 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 whatsoever he doth shall prosper.  
In these words the Psalmist propounds the most general part of that happiness, which God without fail bestows on those, who meditate with delight in his word; namely, prosperity, amplified by the generality of it: Whatsoever he doth shall prosper. Hence ariseth the third Proposition:  

Proposition  Whosoever with delight meditates in God's word, whatsoever he doth shall prosper.  
Now there is no word which needeth explication but this of prosperity. And prosperity is nothing else, but that success in our ends which we desire, and by hope expect: when therefore we purpose any action to some good end, and we see our affairs sort to that end, or better than we hoped, than this action is said to prosper. But observe that in prosperity either in the whole estate of man, or in any one particular action, is required not only the attaining some one (the immediate or middle) end, unless we reach to the principal and supreme. As for instance; Suppose a man sows much, that he may reap and enjoy abundance of fruits, he desires abundance that he may rest and be merry: if now he attains his hopes in receiving plenty, and obtains not this rest and joy, he cannot be said to prosper in this action. Thus that rich man's superfluity prospered not with him Luke 12. 19.20. The Israeli●● longings satisfied abudantly, yet cannot be said to prosper with them, Numb. 11. But if we miss of the immediate, and attain the supreme end, our actions prosper: for he that faileth of plenty, but is filled with rest and joy, prospers in his purpose. Prosperity therefore may be considered either absolutely in the general, and whole estate of man, or in particular when we enjoy our hopes in some or many ends, which we desire and propound to ourselves.  
The sense then of this proposition is; Whosoever delights and meditates in the word of God, whatsoever he setteth his hand unto shall surely have success, in working for him that which he desireth and hopeth, at least in the main and general, if not in the less and particular ends.  

Proof.  For confirmation of this point, read josh. 1. 8. Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein; for then shalt thou make thy way prosperous, and then shalt thou have good success. and 1 King. 2. 3. Take heed to the charge of the Lord, to keep his statutes and commandments, that thou mayest prosper in all that thou dost, and in every thing, whereunto thou turnest thee.  

Grounds.  The reasons or causes of this success may be either in the word, or in God. In the word, because it points out and leads us in the way, and only means 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.  

Instruction.  2. In God: 1. His grace and truth, whereby he purposed, promised, (and will perform it) to give assistance and show all favour unto such. 2. His infinite wisdom and power, ruling and overruling all creatures, and subduing all things to himself, being able, nay continually using to bring light out of darkness.  
Oh! that men would learn from hence this certain truth, that wheresoever the word of God is rightly entertained, peace and prosperity (as necessary attendants) surely follow it, whether into any house or Country. Read the history of the Scripture, and you shall ever find, that as long as religion was in truth maintained among any people, and the word of God set at liberty, so long that Nation prospered. Thus when Hezekiah, Vzziah, and diverse other Kings were careful to restore the truth, and to advance the faithful 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 works etc. he did it with all his heart, and prospered: see also Hag. 2. 19 20. and indeed that whole prophecy is altogether aimed to that end; namely, that the people may see their error in neglecting God's house, and building their own; for all that time they prospered not: but after, when being admonished they set themselves cheerfully 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 travail to foreign Nations for witness to this truth, when our own Land even in our time, is a strong confirmation of it? To pass by the unspeakable miseries of this Land, since that time (wherein Popish ignorance began to creep upon it) by Picts, Danes, Normans, and our own civil arms: observe but the reign of two Sisters. The elder being a Papist, married a Popish, but a potent Prince, overthrew the Gospel, persecuted the Saints, and burned many: She reigned a short time, lived ingloriously, died in great discontent, lost her Territories, extremely impoverished the Land, so that her Successor found neither Armour, Navy, nor any defence for the Kingdom, no not so much as any treasure to supply so many wants: Her younger Sister succeeding seemed to be left as a prey to any neighbour Prince, who would first invade her. But no sooner did she (which presently she did) set herself, and employ her Sceptre to promote the Gospel, and root out Popery, but all the blessings of a Nation were poured upon her; and though she were all alone, without any Associates, yet God made her a great helper to all her neighbours, and terror to her enemies; insomuch, that the most potent Monarch of Christendom was utterly foiled by her, and brought into great straits and difficulties: and so palbable even to the enemy was the blessing of God, that the proud Spaniard could not refrain from upbraiding Christ, that he was turned Lutheran. The same is God's dealing in private with any house or person: for God is always the same. And surely this is the promise of Christ, who when he sent his Ministers to preach the Gospel, commanded them to impart peace to any City or house into which they entered, and assures us, that where they are rejected, it shall be more tolerable for Sodom and Gomorra: but the contrary shall follow on the contrary entertainment Luke 10. When the ways of a man please the Lord, he will make all his enemies at peace with him. 
Pro. 16.7.   

john 14.27.  But doth not Christ affirm, that he leaves not the world's peace with the faithful?  
The Lord doth not there deny to give peace, but affirms he gives it after another manner than the world. Worldly men wish their friend's prosperity, and perhaps would, but cannot give it; and if they do, it lasteth a short time: but Christ gives it effectually, and keeps it to them. This text much confirms this point: but yet further;  
Do we not see many true servants of God, who tremble at his word, live not prosperously?  
I answer: No; if we weigh well what is prosperity, and then compare their estate with it. They live in honour or riches; it may well be so; but honour and riches are no part of prosperity; and but by accident, no helps toward it. For 1. They are vanity and vexation of spirit, how then can they be any part of prosperity? 2, 
Eccles. 5. 12.  Riches and honours are often reserved to their owners for their evil. No qnestion these things are to a man, as a sail to a boat, if the sail be too great, it sinks the vessel, but when it is fitted in a just quantity, than it causeth a swift and safe passage. Thus we often see, when God gives a man riches, honour, etc. in great quantity, but not grace, and wisdom to manage this estate, they are in continual danger by every blast to sink into some mischief. Prosperity therefore is such an estate, when all things together work for the best: now this estate is promised by him that cannot lie, to all them that love him Rom. 8. 28. And observe that God always thus worketh: joseph is sold into Egypt, and made a Bondman, but prospers in the house: is put in prison, but prospers there: is brought out unto Pharaoh, prospers with him: is preferred to great dignity, prospers in that; and becomes a means to save much flesh. Daniel is taken, carried captive, and made a servant to an Idolatrous Prince; prospers and finds favour with the chief Eunuch: prospers with Nabuchadnezzar: is accused and cast into the Den of Lions, but prospers in all this; for all these things tend to his advantage with God and men. Yea so mightily doth God work for them, that even sin also through his grace works for their good. 
2 Cor. 7.10. 11.  Sin works godly sorrow, godly sorrow care etc. What thankfulness, love, nay labour of love and diligence to please did the sin of Mary Magdalen, and Paul work in those Saints? This then is a sure truth: where the word is received with obedience, prosperity certainly follows it.  
2. Afflictions and troubles of the faithful, who hear and obey the word, are, if not parts, yet means of their prosperity: this evidently follows from hence. For if he prosper in all things, even afflictions shall tend to his good, and work for him that success which his soul wishes: for howsoever affliction (as flowing from evil, and ebbing again into it) of itself is evil, yet as it is sanctified to those who love God, it cannot be reckoned among evils, but rather blessings. 
Psal. 94. 12.  Blessed is the man whom thou chastisest O Lord. 
jam. 1. 2.  Count it exceeding joy when you fall into diverse tentations. 
Rom. 5.3.  We glory intribulation. Paul esteems the fellowship of Christ his afflictions above all earthly things, so that he accounts of all other things as dung and loss in comparison: 
Philip. 3. 8. 10.  sorting this fellowship with the knowledge of Christ, and the virtue of his Resurrection.  
For enlarging this point a little further, let us consider 1. What success or good it brings in to us. 2. How being evil in itself, it is turned to our good.  
It is a means of good, 1. by preventing evil: 2. by working out for us things profitable.  

job 33.19. 20● 29. 30.  It prevents destruction of body and soul; Man is chastened with pain upon his bed, and the multitude of his bones with strong pain, so that his life abhorreth bread, and his soul dainty meat: Lo all these things worketh God with a man oftentimes, that he may bring back his soul from the pit, etc. Thus God commands earthly Parents; 
Pro. 23.13.14  Withhold not correction from the child, if thou smite him with the rod, he shall not dye: Thou shalt smite him with the rod, and shalt deliver his soul from hell: so also he practiseth with his own children.  
And as it prevents destruction, so also sin the cause of it, and keeps us from our own wickedness; It works many good and profitable things in us. By afflictions we are partakers of the holiness of God, and this bitter root shoots forth the pleasant fruit of righteousness. 
Heb. 12. 10. 11.   
The sap of a Crabstock of itself is sour, and distasteful: but when it is digested in a good sience, it makes the fruit so much the more pleasant. It breeds patience Rom. 5. 4. It purgeth from sinful evil without, and within, Prov. 20. 30. and this knew that holy Patient, 
job. 23. 10.  He trieth me, and I shall come forth like gold. Look as silver and golden vessels if they gather rust, must be rubbed with something which is rough and harsh before they can be cleared; 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 helps 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 evil in itself?  
1. By the overruling hand of God, who brings light out of darkness, good out of evil. 2. By the correcting nature of grace, which not only tempers the evil, and noisome quality of it, but makes it medicinable and wholesome. Hence where this grace doth not overrule 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 Antidotes the hand of a cunning Apothecary tempering some poisons, and correcting them with other ingredients, makes a most wholesome receipt; so the hand of God seasoning afflictions with grace, brings them to be of great use and profit to every Christian. But beside all this good which it brings with it, itself 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 only a means to further and prosper us in our hopes, but not the least part of our prosperity.  
3. Prosperity and success comes not from any other cause, but from God. For howsoever it pleaseth the Lord to employ and use diverse gifts in man, as means for working success, (as wisdom, courage, strength, diligence) yet it is he who first bestows these gifts, and then works by them: so that we could neither attain these parts whereby we work, nor by them effect any thing without him. It is nothing therefore in man, neither in body or soul, which can bring about his hopes and purposes, but only the Lord worketh according to his pleasure all in all things. This as it is intimated by the Psalmist, when he affirms that the man who departs from evil, delights and meditates in God's word, shall every way prosper; so is it in many other scriptures confirmed; 
Deu●● 8.17.18  It is the Lord (not our own might) which giveth us power to get wealth. The blessing of the Lord maketh rich, and he addeth no sorrows to it. 
Pro. 10. 22.  Honour comes not from East, West, North, or South, but God is judge, who maketh higb and low. 
Psal. 75.6.7.  Therefore he promiseth these things to those who honour him, 
1 Sam. 2.30.  withholds 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 chief hand & work, much more that true good, 
Gen. 39.2.  (in which consisteth our only happiness) is wholly framed and ordered by him. The Lord was with joseph, and he was a man that prospered; 
3. 23.  and so palpable was this work of God, that even his heathen Master could not but discern it: and the jailer himself easily observed it. Now than 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, Governor of all his house 1 King. 18. 3. how much more is it he alone, who causeth us to find favour in his own eyes, in whose loving favour is all our happiness?  

Object.  But even wicked men the enemies of God, and his truth prosper.  
Of this we shall speak more fully hereafter: for the present this may suffice; 
Answ.  They obtain many things which they aim at; but the main, to which they intent all the rest (namely to be happy) they never attain, but lose all their pains and labour.  
To conclude this point; As all good gifts come down from the father of lights, so especially eternal life, without which no man can be blessed, is the gift of God, Rom. 6. 23. Now therefore as a statu● of man, when it stands far off, or when we are in the dark, may easily seem to be 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, seem in carnal eyes to prosper; but try their success, and bring it to the touchstone, and you shall find it nothing but a deep misery, clothed with a show and idle ostentation of happiness. The Heathen are the best witnesses of this truth; Thus Dionysius the Tyrant fitly described his estate, so much praised by his flatterer Damocles, by placing him in a chair of state, furnishing a table with all delicates, commanding many noble Attendants to wait on him, he had wine, music, and what his heart could wish; in the mean time a sword hangs over his head, held up by a weak thread, & ready to fall upon him. Thus another rightly answered a flattering Courtier, who therefore accounted him happy, because he wore the Diadem, that if he knew how many cares were tied up in it, hardly would he stoop to take it out of the dirt. And surely whosoever is most enamoured on this painted happiness, and prosperity of wicked men, if he seriously consider what vexing cares usher it, what vanity accompanies, and what misery follows it, he would not a little scorn to employ any of his desires or endeavours about it.  

Examination.  2. Here also is fit occasion of t●yall; If thou art of the number of the faithful, thou shalt prospero; now then examine whether all things work together for the best to thee; Doth every thing help thee onward to God? when a man gives up himself to the Lord in his word, every thing shall draw us nearer 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 cleave to those whom they most trust. Thus prosperity and blessings work thankfulness: Psal. 103. 1. 2. 3. and make them study for recompense; Psal. 116. 12. In fear they cleave to him by faith Psal. 56. 3. In grief they seek to him the only Comforter. The word when it promiseth draws them, when it threatens humbles and drives them to grace and mercy: nay even sinful actions enforce them to God, begging pardon, and when they have obtained it, knitting their souls to him in ardent love: sinful infirmities fill them with hung●r and thirst of him, their righteousness. 
Ps●l. 16● 5. & 119. 57  And this is the cause, why they call God their portion, because wholly resting on him, they make all other things but means to enrich themselves in him, and get into his favour. Now then try here thy estate; thou findest many troubles in the world; do they wain thee from this bewitching life, and draw thy thoughts to a better world? Thou art faint with sickness; dost thou find that as the outward man perisheth, so the inward man is renewed daily? Thou enjoyest health, and other blessings: do they work upon thy heart to kindle more zeal to God, more love to his name, and children? do they quicken thee to thankfulness? thus do all things work on those whom God hath loved; at lest dost thou find in general, that though some things hinder, yet when they all meet together, they work to the best for thee? yea even sin itself makes thee 1. see thy corrupt heart and sinful nature; 2. provokes thy love to thy gracious Father, who pardoneth so many offences, and whets thee to all thankfulness, and love 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 sinful filthiness, and thyself for it? awake thee to more care and watchfulness, and lastly weary thee with the loathsome company of it, that thou desirest and criest to be delivered from this body of death? If thou findest these fruits, thou mayest comfort thyself in the Lord, for he that thus worketh for thee and in thee, hath ordained thee to life. But if thou findest that outward prosperity blows up, and bladders thy heart with pride, that thou despisest God in his service, that it works thee to more security and carnal liberty; if thou findest that trouble, sickness, etc. bring forth impatience, blaspheming; or although for the present it work a little, and by the smart of the conscience, and agonies terrifying the soul with present judgement, stir up thy heart to promise reformation, and a better course of life, judging, and condemning thyself; yet upon recovery thou fallest back again to thy former vomit, thou art not in the number of those who fear and love the Lord, and for whom all things shall work for the best.  

Reproof.  1. Those blasphemers of the Gospel are here condemned, who impute evil, and the sins of men to the word of God, upbraiding the Professors of it in any affliction with the love and meditation of it. Look out and behold the ways 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 think, and speak it openly, that it was never a good world, since there was so much preaching; that when there was less preaching, then was more doing; nay even the greater ones, although their knowledge, and shame of men makes them abstain from blasphemies so gross and senseless, yet they regard it in their hearts as little as the other: for they are ready to laugh at those, who in confidence of God's truth take this course to prosper: and themselves despising this mean (appointed and blessed by God) as altogether uneffectuall, betake themselves to contrary practice, by wicked policies, bribes, fraud, oppression, & such indirect and ungodly means to attain their ends, and prosper in their designs. 
Psal, 14.6.  They shame the counsel of the poor, because the Lord is his refuge. Do not many learned in the Ministry, despising the frequency of preaching, neglect it in their own practice, condemn it in others? And can any of these from his heart believe 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 profaneness in the heart, are the cause of the former, (see that example of the Israelits jer. 44. 17. 18.) so carnal security and worldly wisdom joined with much contempt of the wisdom of God, is the root of the other. Verily even hypocrites yea gross and palpable hypocrites, such as Herod (who as a Fox casts out stink before him, and may be found and traced by his smell) even such can hear the word, come to it frequently, sit attentively, and by continuance in hearing have their brain and understanding printed with the form of that h●ly doctrine: nay they can invite others to hear, and call them on to this duty: see Mark .6. 20. Rom. 2.20. Ezek. 33. 30. 31. Such therefore as these, are farther off from the Kingdom of God, than 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 soon would make them good, if they would as well obey as hear it. Howsoever; these ignorants speak by rote of things they know not; for had they known the former times, and could compare them with these present, in no sense could they prefer those times before these: but it is with these men, as with unhappy boys, which excuse their loitering and trou●ntly disposition in learning, by the unskilfulness, or some such thing in their Teacher.  
2. That superstitious custom is here taxed, even that heathenish folly of laying our success either good or bad upon fortune, destiny, this man's spite, that man's love, wisdom, courtesy, valour. Christian's ought not only to know, 
Mat. 10. 29● 30.  that the providence of God over-seeth, and over-ruleth all things, so that a sparrow, or hair of our heads cannot fall to the ground without him; but to remember it continually and so to speak of his providence and of all actions directed and governed by it, as he may have glory. This is a gross taking of God's name in vain, to ascribe any work done by him to the creature, and even giving away his glory to man, or to an Idol of our own devising: when therefore we see success go along with us in our affairs, we must look up to his hand and into our own hearts: now in us we can find no ground of this, or any other mercy; in God therefore we may see his grace, that free love without any desert, nay beyond and contrary to our deserving, and so not only (as jacob) acknowledge, 
Gen. 32. 10.  I am less than the least of thy mercies: and with David, 
2 Sam. 7.18.  What am I that thou shouldst bring me hitherto? 
Lament. 3.22.  but with the Prophet, it is thy mercy that we are not consumed. Oh in those wonderful and most gracious deliverances of this Kingdom from the cruel invasion of foreign ●nemies in 88, and hellish conspiracies of domestic and native Traitors, beheading & maiming the whole body with one blow, how have we admired and extolled the wisdom & valour of some men? how little thought or spoken of God's mercy? how slightly regarded the strong God of our Salvation? Alas! men are so far from this Christian practice, that they have nothing almost in their mouths but fortune; sometimes they praise, sometimes they detest and curse their fortune: which either they conceive to be a chance without the providence of God, and so set up an Idol in their hearts, and are worse than heathen; or else, to be that hidden providence of the Lord, working beyond their power of discerning, and then who sees not how fearfully they blaspheme, and how far they are from any show of Christianity.  
3. Yea also many of the faithful are here to consider and reprove their ways: for it is too ordinary with the afflicted soul in the cloudy day to think: I am cast out of the sight of thine eyes. If we are a little troubled, especially if we find some sinful infirmity get ground, we are ready straight to conceive, 
2 Pet. 2 9  God hath forsaken us: but know, and remember God knows how to deliver out of ●entation. Certainly should the Lord leave the disposing of such things to our discretion, we should not a little hinder our own good, and obscure his glory: Should joseph, Daniel, and those three royal young men have set the time of their trouble and deliverance, how would they have hindered both Gods, and their own honour? The children of Israel, if they might have shaken off the tyrannous bondage and oppression of Pharaoh at their pleasure, how should God have been glorified among the Heathen by all those wonders, or they confirmed in the knowledge of God's power and providence? Follow therefore the direction of the Prophet, 
Psal. 37. 5.  Commit thy way unto the Lord, and trust in him, and he shall bring it to pass: and of the Apostle, 
Philip. 4.6.  Be nothing careful, but in all things let your requests be shown to God in prayer.  

Consolat.  4. Whosoever hath given up his ear and heart to God in his word, may hence draw wonderful and unspeakable comfort, He shall prosper in all his ways: and whereas he hath bend himself now to travail in the search of happiness, and to that end hath chosen this only Guide, he shall not fail to attain his desires and hopes, but all things shall work for him; for he that hath promised is true, and able to subdue all things to himself. Mark 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 be assured, believe his Prophets, and you shall prosper. 
jer. 22.15.16.  Did not thy Father eat, and drink, and prosper, when he executed judgement and justice, when he judged the cause of the afflicted and poor he prospered, was not this because he knew me saith the Lord? Settle this then in thy heart, the Lord promiseth, and the Lord shall make it good.  

Exhortation  5. Let us then be exhorted in the words of God himself to joshua. 
josh. 1.8.  Let not this book of the law depart out of thy mouth, meditate therein day and night, that thou mayest observe and do all that is written therein; or of this dying Prophet to his Successor, and Son Solomon, 
1 King●2. 3.  Take heed to the charge of the Lord, to keep his testimonies and commandments as it is written, etc. Say unto the Lord; Oh my Saviour, hast thou made thy yoke so easy, and thy commandments so far from grievous? and shall not I take it joyfully upon me? hast thou promised prosperity and happiness to all that bear it? and should I refuse it? Say unto thy soul; ask and inquire of the Saints, and with one voice thou shalt hear them testify: Thy word is more sweet than honey, more precious than all riches, more necessary than our daily food; the joy and rejoicing of their heart, a rich portion helping thee to that most rich inheritance of glory, a joyful Guide, leading to joys unspeakable and glorious, and shall not I cleave unto it, that I may prosper? Let great men seek 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: look my soul, look unto that Guide, and depart not from his direction, and it will cause thee to prosper, and conduct thee to that eternal rest and peace, the end of all thy ends, and the only true prosperity.    

Psalm I. Verse iiij. The ungodly are not so, but as the chaff which the wind driveth away.  
TRue is it, that one contrary will not a little illustrate another; In colours, when black and white; in our estate when misery and felicity are compared together, their proper nature will more evidently appear to any who will heedfully observe it. Therefore when in the former verses the Spirit had set out the godly, both in their course and success: in these verses he describes the condition of the wicked, that so both their estates may more clearly be discerned by those, who will with any diligent eye consider it: aiming both to this end, that as the happiness of the one might allure and win us to the same practice, so the misery of the other might affright and drive us from the evil way. This misery of ungodly men is lively portrayed, and set out to the eye from the contrary; and 1. By negation of all that blessedness mentioned in the former verses, in which the godly are instated by the Lord, even in this present life: 2. By a contrary curse; and that curse expressed 1. by a comparison of chaff, 2. by the consequent and conclusion of all wicked courses in the 5. verse.  
The negative argument propounding the contrary estate of wicked persons, includes all these Propositions.  

1. The Spirit and Prophet affirmeth, that a wicked and ungodly man is not blessed.  
2. The same Spirit concludeth, that a wicked man is not a planted and watered tree.  
3. The Prophet testifieth, that ungodly persons are not as a fruitful tree, ever flourishing.  
4. The Lord by the Prophet assures us, that an ungodly man shall not prosper in all his ways.   
The first than is this;  

Proposition  The Spirit and Prophet affirmeth, that a wicked and ungodly man is not blessed.  
The words have before been opened sufficiently, and the meaning of them is briefly this; Whosoever delights not, nor meditates in the word, but rather with pleasure follows the counsel of ungodly persons, walking in their disobedience and scorning; neither is, nor can be happy in this estate.  

Proof.  The proof is evident, and frequently confirmed: there is no peace saith the Lord to the wicked, Esay 48. 22. and again 57 21. And the curse continually applied to them in Scripture.  

Grounds.  The grounds are: 1. the justice of God, who cannot by any means clear the guilty, 34. 7. The Lord is known by the judgement which he executeth, the wicked is snared in the work of his own hands; Psal. 9 16. 17. Upon the wicked God shall rain snares, storms, and tempests. Psalm 11. 6.  
2. The very nature of blessedness; for blessedness is that estate wherein we enjoy good without evil, or at least a measure of good outweighing evil: but wickedness considered of itself, without the punishment due to it, is to a man such an evil as weighs down any good he possesseth in this life: as being most contrary to his nature in which he was created, and to his end unto which he was ordained.  

Instruction.  Learn here 1. That the happiness of man consisteth not in the fruition of any one, or all outward blessings; nay some inward, and some spiritual also may be cast in to a wicked man, and he still continue most wretched: Should riches, honour, power, glory, pleasure, be all heaped upon one man, in that measure his own heart desired, should wisdom, courage, health, strength, beauty, and other such endowments of body and mind be added to the other, nay the word, Sacraments, and some illightnings etc. be adjoined, all these could not make up this blessed estate, nor seat this man in a throne of happiness: necessarily this follows; for all these things may belong to a man drowned in sin and hellish wickedness, who contemns and hates the word of God, and God himself, and therefore cannot be blessed. But because this truth doth not easily sink into flesh and blood, it will be needful as well by evident testimony of God to confirm it, as by reason also and experience to settle it in our minds.  
First therefore God testifieth of these things, that they are not worthy our rejoicing. 
jer. 9 23. 24.  Let not the rich man rejoice in his riches, nor the strong man in his strength, nor the wise man in his wisdom, but let him that rejoiceth rejoice in this, that he under standeth and knoweth me: where purposely the Lord chooseth out such blessings, as being of all natural things most excellent, comprehend the rest. By riches (which are most embraced by earthly men) he intends all the goods of estate: in strength all bodily; in wisdom all gifts of the mind are included: yet in all these we may not rejoice or glory, but only in the knowledge of God. Many spiritual gifts may also be annexed to the former, as some knowledge, some kind of faith, baptism, whereby we are entered into the Church, yet all these meeting in one man cannot give him this happiness. Simon Magus believed, was baptised, 
Acts 8. 13.23.  yet still was drowned in the very gall of bitterness. No testimony can be of more or equal force then that of Solomon, whom God purposely called out from the sons of men, as the foreman of all the jury, to give in his verdict concerning this truth. He was the wisest that ever lived, the Commander and Sovereign of a great Kingdom, wonderfully rich, gave his heart to pleasure, joy, and all outward blessings, 
Eccles. 2.3.  till he might find out that good of man. Now after he had passed through all outward good things, and had tasted the uttermost sweetness of them, the Lord brings him forth as the most able judge and witness, and by his mouth gives us to understand, and leaves it upon record to all ages, that they are all vanity and vexation of spirit: and that the fear of God, and walking in his commandments is the All of man. Eccles. 2. 17. and 12. 13.  
Certainly, if any outward thing could make blessed, then as that woman in the Gospel, Blessed were it to be the Mother of him, who is the Father of all: to bear him, who bears up all things by his mighty word; to nurse him, who nourisheth every creature. But even of this the wisdom of God affirms, 
Luke 11.28.  that they rather are blessed, who hear the word of God and keep it: on which words rightly builds that holy Father Augustin; 
De sanct. virgin. cap. 3.  Marry therefore was more blessed by receiving the faith of Christ, then conceiving the flesh of Christ: her motherly nearness had nothing profited, unless sh●e had more happily borne Christ in her heart, then in her womb. And again; 
In johan. tract. 10.  My mother whom you call happy, is therefore happy, because she kept the word of God, not because the Word in her was made flesh.  
Now as the Lord himself is a witness beyond all contradiction; so even reason itself (especially as it is settled upon confessed grounds of the word) will further convince our understanding, and enforce our judgement to witness this truth.  
For first, whereas it is known and acknowledged by all, that because the soul is immortal, and the body mortal, there must be a double life of man, one present while the body and soul are conjoined, another to come after that separation: whereof the former is short, a span, a vapour, appearing for a moment; the o●her lasting and everlasting: and again, that both of these have certain peculiar blessings annexed, which make that estate comfortable and pleasant; it cannot be denied but that these fading things perishing in the use, can by no means help us in that other estate, which is for ever: and howsoever they may be some poor comforts and refresh to this momentary life, yet to that other they are altogether dead. Now as we neither do, nor can account that man rich, who dwells in a fair house, but yet a Farm; hath much cattle, money, and goods, but another man's; and at the years end must be turned out naked without a rag to his back: so all these temporal blessings cannot make us happy, because howsoever we have a short use of them, yet it is manifest that as we came in, so shall we go out of the world naked, and stripped of all earthly goods: and not only the things themselves, 
Psal. 146. 4●  but all our thoughts about them perish utterly.  
Secondly; Those things cannot of themselves bless us, which unless they are blessed by some other, fill us with curses and bring us to destruction. But thus is it with all these, 
1 Tim. 4. 4.5.  they are sanctified by the word and by prayer: and again, 
Tit. 1. 15.  To the pure all things are pure, but nothing pure to them that are defiled and unbelieving. 
Eccles. 5.12.  Do not we see by experience ●hat riches turn to the hurt of the owner; see also Prov. 1. 19● Consider it exemplified in that wicked Ahab, and Naboths' vineyard 1 King. 21. Thus also honour to those who by want of grace dishonour God, is a burden which presseth them body and soul to utter ruin, as we see in jeroboam and all his Successors. So we find that strength, beauty, health work to the destruction of the owners by intemperance, wantonness, murders, oppressions: nay even wisdom it se●e in Achitophel wrought to the ruin of himself and many others.  
Last; Those things cannot make a man happy, which neither are any part of our supreme good, nor yet singly or jointly of themselves any helpers to advance him to that highest good, unto which he is created. But all these things are no other. For first they are all desired for some farther end, and no man doth or can rest in them: and the highest good is the divine and glorious conformity to God, which is not helped forward by any of these. Earthly riches are commonly snares to inveigle and entice us from him; but of themselves neither they, nor any such as th●y, help us to enjoy him: only as they are sanctified by grace and overruled by it, they give some opportunity to express our love to him in his Saints. 
1 Cor. 1. 20.  Even our wisdom in this case is folly and enmity, and must be utterly cast out, 
Rom. 8.7.  and we become fools, 
1 Cor. 3. 18.  before we can enter into this estate. Thus both God himself, and our reason also will readily testify unto us, that there is no happiness in any outward blessing.  
2. Learn we here what is the most and only accursed, odious thing, which makes a man miserable. There is nothing but sin and wickedness which can bring the curse and misery upon man. Sin is the breach of God's Law: 
Gal. 3. 10.  and cursed is every man which continueth not in all things which are written in the book of the Law to do them. And whereas misery consists in the deprivation of good things, and pressure of evil, evident is it, that sin of itself is a mere privation of all true good belonging to man, and the greatest evil that is or can be to him. For that good of man, which ennobles him above the common rank of ordinary creatures, is holiness and righteousness, that image of God in which we were created: now sin is the privation of holiness, as darkness of light. Do but consider what is the excellence of man exalting him above other creatures. Other creatures have strength and continuance, as stones; some have life, as trees; some a soul, sense, and motion, as beasts; some singular understanding and knowledge, as Devils: yet a man may excel them all: if his excellency stood in strength and durance, the very stones went beyond him: if in life, many trees would justly claim priority: if in sense, dogs, eagles, apes, yea spiders were more eminent; if in understanding, he were inferior and worse than those cursed spirits, the worst of creatures: yet the faithful apparently excel all these; there is nothing therefore but holiness whereby he outgoes other creatures. Now sin is the privation of this holiness; nay not only a mere privation, (as darkness of light) but a destruction, as ruin, of an house, or death, of life. Again, sin itself is the greatest evil, the most filthy and detestable evil of all the world: the abominable thing which God hates jer. 44. 4. continually therefore compared by God to things most abhorred; to clutterd blood, to mire and mud, to a vomit: so loathsome, that if it were possible fully to eye the filthiness of it, it would infinitely, amaze and affright us. Certainly when in our measure we are enabled by the Spirit with open eyes to behold it, we loath and abhor it, and ourselves for it, Ezek. 36. 31. job 42. 6.  
But in nothing may we more clearly perceive the horror of sin, then in that comparison so often used by the Spirit, where this spiritual death is resembled to the bodily, 
Rom. ●. 24.  and called the body of death. For look as a living body graced with fit proportions, and natural colours, 
Rom. 7.24.  full of spirit, is an amiable and lovely object to a bodily eye, which yet when the soul is departed, and hath been some little time in the grave, is a loathsome fight, so that they, who before doted on it, now tremble to behold it: so where the blessed Spirit quickens the soul of man, and fills it with the life and beauty of God, how glorious how ravishing is this sight to a spiritual eye? but when the spirit of man lies dead in sin, buried in lust, what can it differ from a Devil incarnate? neither is it only in itself very evil, but a fountain streaming forth all manner of evils. First, it removes all good things; as 1. the fountain of all good, God himself: 2. all those blessings which flow from him: as temporal jer. 5.25. Esay 24. 5. 
Esay 59.2.  spiritual as was evident before, yea eternal Rom. 3. 23. Secondly it heaps on us all evil, death of the body and all the sorrows which attend it. Rom. 5.12 Lam. 3. 39 But in nothing more evidently appears the cursed and filthy nature of sin, then in the infection of it, and means to purge it: the contagion of it spread into the whole generation of man, and one sin committed by one hath brought forth a world of sin and sinful men, that the very foundations and originals of man's generation are unclean, and make every one unclean that toucheth them; it defiles our very prayers & maketh them odious. Pro. 15. 8. and 28.9. and turns a Saint, nay an Angel into a Devil. Again no other means to purge it but the blood of Christ, 
Levit. 15.  and that applied by no other hand but of the Spirit.  
But some will say ● sinful men neither see nor feel any such misery: they live merrily and in all jollity.  
That they neither see nor feel is it any marvel: for first they have no eyes to see: Deut. 29. 4. nor sense to feel Ephe. 4. 19 2. To a corrupted taste sin is as a sweet poison, pleasant in the mouth, but in the stomach deadly: it is as riotous spending, which is not felt instantly, but with delight; yet in time presseth, and breaketh our backs with debt. 3. As those herbs of Sardi which killed with laughing: so sin doth not only with grief and torment bring men to destruction, but with mirth and dancing. Lastly, in a natural heart sin is in its native country, and natural place; now a stranger is soon observed, but natives seldom regarded: nothing is burden some in its own place: a little water in a vessel will soon weary us, but a whole River when we are in the midst of it, and under it, is no load. But if we observe the faithful, we shall soon perceive, that although very little of this sinful filthiness remain in them (in comparison of others) y●t do they see it with much grief, and feel it with extreme loathing: as Psal. 38. 3. 4. 5.  
3. Every wicked man is a most cursed creature, and a miserable wretch. Thus truth as it evidently appears from the text, and that which hath been spoken of it, so it will more clearly shine in many other evident testimonies and grounds drawn from the word of God, and our reason.  

1 Pet. 2. 14.  Thus are they called the children of the curse, and the children of wrath: 
Ephe. 2.3.  Read Deut. 28. from the 15. verse to the end. 
Rom. 3.16.  Revel. 3. 17. Destruction and calamity is in their ways.  
For our reason, as it confesseth there is a soul, so can it not deny, but that the loss of it, though with the gain of a world is a great misery. Now every wicked man wilfully looseth his soul, and casteth it into utter perdition: 
Rom. 6.23.  for the reward of sin is death. 2. What estate can be more miserable and cursed, then to be delivered up to the power of such an enemy, who mortally hates us, and with all his might seeks our utter destruction: But every sinful man is in the possession of Satan, to be kept in chains of darkness to everlasting perdition: 
Ephe. 2. 2.  he rules in them, and wholly sways and carries them with greediness to torment of body and soul without end or intermission. Nay even without the word, our reason will acknowledge the wicked man, the only miserable man; For even Heathens have concluded, that no man can be happy before his death, and how should a wicked man be happy after death? Even the best of his life is spent in vanity and much vexation of spirit, and is continually subject to many other evils, so especially to the fear of death: his greatest pleasures are soon loathsome, and (as the Bee) honey in the thigh, a sting in the tail: Doth he fill himself with choice of dainties and rich wine? it breeds headache, crudity in the stomach, and at length scorning the greatest rarities. Is he seated high? the more is he subject to all blasts of envy, of those that are under him, and lightnings of those that are above him. Is he rich? what misery to get it? what fear to lose it? what grief to forgo it? To conclude; If a wicked man be poor and bare in this life, no man will say he is happy: if he be rich and lives in pleasures, so much more obnoxious is he to all misery: the loss of all such things being certain, and the time uncertain when we shall lose them.  

Object.  But their condition seemeth altogether contrary.  

Answ. 1. It doth not seem so to those who with the light of the Sanctuary look upon th●m Psal. 73. 17.  no not to the eye of reason, for natural men have seen, and confessed their misery. 2. Things are not always as they seem. A man noble in birth, great in possessions, bravely attended, and faring highly, but guilty of treason, may seem a happy man to a fool, but wise and understanding men know well that he is in a miserable condition.  

Reproof.  1. Now than if thou find this folly in thee, so common among men, to seek and esteem earthly things as those chief blessings in which consisteth our happiness, check and chide it, and thyself for entertaining it: Surely if Christian religion had not taught men their folly, and spiritual wisdom made them see their error, yet the common understanding of a reasonable creature, and the mistress of fools, (as some call experience) would discover how vain and senseless is their opinion and practice. For how should that give us rest, which is never at a stay in itself, but ever ebbing and flowing? How happens it that when these things increase, thou findest thyself no happier than before? why dost thou call him (and miscallest him not) a miserable man, who by base sparing treasures up abundance of earthly riches? Oh that we would open our eyes! Are not our hearts held with strong witchery while we thus dote? The Apostle affirms them bewitched, 
Gal. 3. 1.  who forsake the Gospel to follow the Law: But is not he far deeper in this error, who forsakes God for Mammon, Christ for the world, and in the mean time profe●seth himself a Christian? The Ethic and Ethnic Philosopher fitly describes the nature of these things, when he compares them to instruments and tools of an Artificer: which, if they are too little are of no use, if too big are a burden. Certainly it is not in vain that the Wiseman prayeth as well against riches, as poverty, for he plainly discerned, that without sanctifying grace, poverty doth not more easily drive to unlawful courses, to impatience and stealing, then do riches to pride, presumption, and security. Even Heathens taught only in the school of nature, shall condemn Christians; for I never heard of a learned Heathen, no not the Epicure, who shamed not to place his happiness in things mere earthly.  
But some will say; God forbid, that we should seat our happiness on earth, or any thing on earth: nay we know well that there is no happiness but in heaven with Christ, 
Colos. 3.3.  for our life is hid with Christ in God.  
Now if our actions did answer our words, all were well: But if this were true, how is it that all our cares and endeavours with so full a stream empty themselves into this world, and so little of our labour, or rather none at all runs this way? If Christ be our life, why is not our heart with him? to love him, desire him, and long for him? how is it possible we should be coldly affected to those means which bring us to him, and knit our souls in union with him? men will ride & run through ill ways & weather to Fairs and Markets, where they have any hope, though no assurance, to meet with a good bargain: but is there in them any such earnestness in matters concerning their eternal life? God hath appointed his sabboth's as Fairs and market-days, 
Esay 55.1.  and proclaims them: Ho every one, come, and buy, you that have no silver, etc. here is assurance of spiritual profit, but men will not step out of doors to it. 
Esay 30.9.  Are they not then lying children? open dissemblers with God and men, when they will be called Christians, profess their life is with Christ, and that here (as all the Saints) they are but strangers, and sojourners? Know assuredly, that he which is indeed a member of Christ, thirsts & longs for him with great vehemence: 
Psal. 84. 2.  and therefore longs for his Ordinances, and is even faint for them. And as the faithful desire him, so do they wait and seek for him in his ways. 
Esay 26. 8 9  Remember then, that neither this estimation, nor pursuit of temporal things which we see ordinarily in the world, can stand with a Christian profession.  
2. Sharply must that wilful and miserable blindness of carnal men be rebuked, who neither discern any beauty in holiness, nor any filthiness in sin; How wretched is their estate who have fair bodily eyes, able and quick to perceive, and with delight to view a corporal beauty, with loathing to avoid bodily deformities, but are blind in spirit, and take no pleasure to behold the lovely image of God in holiness, neither learn to abhor the pollution of soul and body, whereby sin deforms and defaces them. Surely as the person of our Saviour, so much more that image of his in holiness finds no favour in a carnal eye, they see no form in it, why it should be desired. As Amnon, thou canst view the flower of grass (fleshly beauty) and admire it, it ravisheth thy eye, inflameth thy heart, thou canst sue, woo, pine for it; but that beauty of heaven in the face of Christ, more bright than the Sun, darting the beams of it into a gracious heart, and thence reflected, and brightly shining in holy actions, we regard not. A wry mouth, a squint eye, a splay foot, a black and sooty skin we abhor; but the distortion of sin, a filthy tongue, an envious eye, an evil affection, and the very image of Satan in hellish darkness never troubles us. Whence is this, God hath not given us an eye see unto to this day. 
Deut. 29.4.  Oh if a gracious heart is ravished with the beauty of those feet which bring the Gospel: 
Rom. 10. 15.  what kind of heart hast thou, which is not moved with the very face of Christ, shining in his own holy example, and in the practice of his Saints? If the faithful complain of pollution, not only in themselves but in their righteousness, 
Esay 64. 6.  We have all been as an unclean thing, and all our righteousness as filthy clouts: where are thine eyes, who canst see no filthiness in thy heart, and practice overgrown with all wickedness, no nor in thy sin and rebellion? But if this want of heavenly light be fearful, what then is hellish darkness and eye of the Devil, whereby men see such loveliness in sin, and esteem nothing so pleasant and amiable as an uncontrolled course in lusts? verily they are night-birds, that can discern no light but in darkness. The bodily eye abhors the Devil in any shape, (should he appear as an Angel of light) if he were known: but the souls of men delights in all his ugliness; for let him dress himself in sin which is his only deformity, he is most welcome and ●it for their company. If Satan offers himself to a drunkard in his pots, he goes down merrily; If he appears to a covetous person in the shape of gain, nothing more welcome; If he looks on a wanton in a lovely eye, how amiable is he? nay let him come in his own shape to a malicious man, cluttered in blood, as a murderer from the beginning (and shows himself in his own colours) which is the very shape of the Devil, he is entertained greedily. Certainly even witches themselves seem better than these, who desire not the company of Satan but in the shape of their familiars, but these men like him in his most native and ugly form. Surely as in poverty, nakedness, and such like evils, madness whereby men have no sense of them, is rather an addition than a remedy; so when we are spiritually poor and naked, it is a great weight added to our misery, that we are altogether blind, and discern neither any filthiness in our estate, nor goodness in the contrary. Oh therefore if thou esteemest it as a joyful and happy condition, that without check thou canst delight in drunken fellowship: if thou canst bless thyself in thy unlawful courses, and despising in thy heart (as thou countest it) the miserable condition of those, who calling him Father, that without respect of persons judgeth according to every man's work, pass their time here in fear (1 Pet. 1. 17.) applaudest thyself as the only happy man, who followest thy lusts in all their commands, know thou art in a spiritual frenzy: Satan hath gotten possession of thy heart, and holds thine eyes that thou should not see, nor seek salvation.  
3. That strange senselessness of heart is here fearfully noted, and to be taxed in men which feel no burden nor load of sin, which is a plain evidence that they are dead in it, and live to it. A dead man feels not the earth that lies upon him, nor the many worms which gnaw his flesh; but a less weight presseth a living man, and one worm be it in the tooth, or any part, torments him. Hence is it that they count those blessed who are proud, and them that work wickedness, and such as tempt God: 
Mal. 3.15.  for looking only on things present, and considering even them only by their sense, they are ready to condemn the generation of God's children, as being often under the rod, and to magnify their own estate, and others like themselves who live at ease. But had they ever been in the Sanctuary of God, and there beheld the end of these men, they would soon change their thoughts. How suddenly are they destroyed, perished, and horribly consumed? 
Psal. 73. 19  True it is, that the wicked can discern the death of the righteous to be happy, 
Numb. 23.10.  and can wish it, but he will not see his life to be so; the reason is, because he lives to sin, and knows not the life of righteousness; and hence though a legion of Devils possess his heart, and bursting all bonds of piety carries him headlong into destruction, yet he feels no misery in all this. Do we think that a swearers or cursers mouth is not inhabited with a devil of blasphemy? Doth not an unclean spirit dwell in wanton and adulterous eyes? Is not the throat of a drunkard held by a Devil of excess and surfeiting? Doth not a Devil of profaneness possess thy heart, when thou neglectest God in his Ordinances? a Devil of pride keeps the soul of him which is filled with despising of God and man, jesting, mocking, and skoffing at religion, and even at God himself in it? Do but observe the difference of men. Some feel a great burden of sin, and cry out of it Psal. 38. 4. some feel a great burden in the law of God, and cast it from them Psal. 2. 3. some feel the yoke of Christ sweet and pleasant, and are wonderfully delighted in the word of God: others find the service of sin delightful, full of pleasure and sweetness, and are carried headlong in it: some thirst for the Lord, his righteousness, and the means which bring them to it; Others long to fulfil their lusts, and drink iniquity like water. Now how easily may we here see what is the reason of all this: They are two differing, nay contrary creatures, the one light, the other darkness, the one dead, the other living: the one all earthly, the other heavenly, the one flesh, the other spirit.  

Exhortation.  3. Harken therefore to those frequent invitations: Let the wicked forsake his way. Cast away from you all transgressions, 
jer. 18. 11.  Ezeck. 18. 31. Let not sin reign in your mortal body that you should obey it in the lusts thereof, Rom. 6. 12. And consider 1. that the wrath of God is revealed from heaven upon all ungodliness Rom. 1. 18. so that though hand join in hand the wicked shall not go unpunished. 
Pro. 11.21.  Again, thou canst not possibly obtain what thou seekest, that is happiness, so long as this companion is with thee: A man cannot be established by wickedness; 
Pro. 12. 3.  for our wickedness shall correct us, 
jer. 2.19.  and our backeslidings shall reprove us: but every man shall eat the fruit of his own way, and be filled with his own devices: 
Pro. 1.31. 32.  for even ease slayeth the foolish, and his prosperity is his destruction.  

Proposition 2.  
The second Proposition in this verse is;  

Proposition  The Spirit affirms the wicked not to be as a tree planted by the rivers of water.  
The words have been opened before: verily in nothing doth the Palm resemble a wicked person, but their contrariety is evident. The one is ever, the other never fruitful; the one flourishes, the other perishes in winter; the one thirsteth after living springs, the other abhors the waters of life.  
For proof of this point, 
Proof.  although very clear in itself, and frequently confirmed, read jer. 17. 5. 6.  
And in testimonies the grounds must be, 
Grounds.  first the truth of the matter: and love of the truth in the speaker. Now the holy Ghost is the Spirit of truth, who infallibly knows and constantly testifies all truth: 
john 15.26. & 16. 13.  especially being sent by the Father and the Son to bear witness of the truth, and to lead us into all truth.  

Instruction.  1. Seing we are here taught, that wicked men continuing in their sinful estate, are not transplanted, nor gra●ted, but still remain in the old soil of the earthly Adam, and in their wild Olive: we may thence learn, that no wicked man hath any right or claim to Christ, nor any benefit from his resurrection, death, intercession, or any other his works to salvation, so far forth as he is such, and so continues. The faithful and godly are transplanted into the house of God, grafted into Christ, and from him draw the nourishment of eternal life, that precious sap springing from his death, and kill sin in them, so also from his resurrection quickening and strengthening 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 sheep: 
john .17.9. john 10. 15. john 17.19.  He sanctified himself for them, which are sanctified by the word. He came indeed to be a Saviour, but to his own people: Mat. 1. 21. see also john 8. 21. 23. 24●  
Sense, reason, and experience will confirm this. For first it is apparent to sense, that as a tree draws no juice from any soil but that only in which it is rooted, nor a twig can have other sap, then that which it receives from the root, 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 have no other affections or actions than are in the wicked world: they cannot have that life which springs from Christ alone. Again even reason will confirm it. For when through the intercession of some special Favourite, satisfaction is received, and pardon proclaimed to all, who renowncing their rebellion, and laying down their arms, come in, acknowledge their fault, submit themselves, and give their oath of allegiance; those have no benefit of this pardon who perform not these conditions, but continue in their treason: thus our reason will assure us; that the faithful, and they only, turning from sin, and subjecting themselves to the word, have benefit from the death, life, and intercession of Christ. And will not our experience also testify it? For what fruit hath he of Christ's death, whom we see live to sin? Rom. 6. 2. 7. 8. what benefit of his resurrection, who hath no life of the Spirit? what good by his intercession, which are condemned with the world? see Psal. 9 17.  
2 Again 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, learn here, that the word of God doth not profit the unfaithful, and wilful sinners, such as go on in their sin. They may hear, know, and understand 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 profit them because it is not mixed with faith. Look as in earthly treasure, we may see great sums, hear the ring of it, see it told out, know the worth, and quantity of it, nay hold it in our hands, and carry it to others, yet be no whit the richer by it, unless we own it ourselves, and purse it up to our own use: so in the riches of the Gospel, wicked persons may hear, read, discern the particulars, and excellency of it, convey it to others, and be themselves poor, and naked. Men may fit at table, see much variety of meat, smell it, know the sweetness of it, taste the goodness of it, but if they do not swallow, retain, and digest it, it profits nothing. Thus many sit as the people of God, have some savour, and smack of some grace, taste the good word, but casting it out again, and not incorporating it into their souls by an unfeigned faith, & through obedience, it doth them no good. So in that parable, where the Lord compareth the word to seed, 
Luke 8.  the wicked are resembled to such grounds, as are either stony, and resist it; or haunted with ravenous fowls which devour it, or overrun with thorns and briers which choke it. And as moisture is sucked and drawn in by the roots of tr●es planted by the rivers, but a stone though whelmed in water, yet is wet only in the superficies or outside, but within is as before it was; so the heart which is prepared for the word, drinks in this water of life, prospers, flourishes, and grows fruitful by it, but a wicked man though he may seem to have his outside washed by it, yet it never sinks into his heart, nor soaks 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 foreskin stops up the doo●e, that the word should not get in: see jer. 6. 10. Their ears are uncircumcised, and they cannot hearken; in which respect that phrase of boaring the ear is used by this Prophet Psal. 40. 6. There is a deadly feod and open war 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, reproaches, 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 jer. 15. 10. with 18. 18. Nay the word is so far from bringing them life, that it hurts and kills not of itself, but through their default; 
2 Pet. 3.16.  They pervert it to their own destruction. For as good meat breeds good nourishment in a good, but noisome humours in an ill stomach; 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 clear fountain, it carries along the pure waters to the cistern, which thence are distributed to every office i● the house: so a sanctified ear conveys 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 noisome and poisoning quality: so when that pure and precious word, the water of life, enters into a wicked and rebellious ear, it proves deadly, (and as Physic that never worketh) the destruction of him, who taking it into his understanding resists it, and suffers it not to work upon the will and affections: see Ezek. 47. 11. The rain which falleth from heaven, and watereth the earth, bringeth out both good seed and weed with it, so the word doth not only nourish good things, that are planted in us, but accidentally through the perverseness of men (sometimes their misconstruing, sometimes their opposition, lusting against it) produceth their filthiness, and consequently worketh their perdition.  

Reproof.  1. Now here is fit occasion to rebuke that presumptuous conceit of wicked persons: who being still natural men, and in nothing changed from their first estate, yet make full account to find mercy 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 merciful than so, more gracious, than you would make us believe. True it is, God is more gracious & merciful then either we can utter, or they conceive. And that his infinite grace hath he especially declared in that wonderful expression of it, 
john 3. 16.  giving his son to sinful man, that whosoever believeth in him, should not perish but have life everlasting. But his mercies are not disposed according to mensfansies: but according to his own will, and wisdom. And he hath sufficiently op●ned this dispensation of his grace, that all men might take notice of it. True also that God hath given Christ; but only to believers, neither ha●h any man any interest in him, or right to that atonement made by him, but only by faith in him; Christ is received by faith john. 1. 12. and continues in us by faith, Ephe. 3. 17. therefore by faith in him we have life, Gal. 2. 20. and whosoever gives not him that obedience of faith shall not see life, but the wrath of God abides on him, john. 3. 36. But knowledge must go before faith, and obedience will surely follow it: we cannot believe what we know not, therefore hearing is necessary: and not every hearing, but hearing God's word preached by his messengers, makes Christ known to us, and so works faith. Knowledge is the first step to eternal life, 
john 17. 3.  so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ, who is light, have fellowship with darkness, and not expel 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 only given unto those, who obey him. Heb. 5.9. and the ignorant, and disobedient utterly cut off from all hope 2. Thes. 1.9. Certain also is it, that God offers grace to sinners; nay gives eternal life to sinners, and promiseth pardon of sin, but only to those who take hold of these offers, and turn away from sin by repentance, forsaking the world, and their own ways, and cleaving to the Lord, walking before him in all uprightness, and holiness: but utterly denies his mercy to all such, as neglecting his offers of grace, refuse to turn, and to be purged from their, filthiness. The 18 Chap. of Ezek: is wholly spent in this subject: especially observe the 20. 21. 22. 23. 30. 31. verses of that Chap: so also Ezek. 24. 13. Deut. 29. 20 Exod. 34.7.  
2. Here may we consider, and judge our great unprofitableness. Surely the very elect, and faithful, and he that is among them the best proficient, will soon, and with most grief acknowledge, that when he hath done all, he is an unprofitable servant. Luk. 17. 10. For when he considers the lively, and quickening power of that immortal seed, the labour of God's husbandmen, nay of that great Husbandman himself, the dews, and seasonable waterings of his holy Spirit, the long time he hath been under this tillage, and compares with these the little fruit, which he hath brought forth, he will soon discover, and with great sorrow lament his barren heart, and acknowledge the cursed soil of his unfruitful soul: yet may we comfort ourselves in that promise of Christ, that where there is any true fruit, 
john 15. 2.  that branch shall not be cut off, but purged that it may bring forth more fruit. But how woeful is their condition, who when they have long enjoyed those holy ordinances of God, continue still unmoved from their first estate, and will be no other, than they were at first: How did the word find them? ignorant of their duty to God, and men, themselves, and others. And how are they now? more ignorant, and careless then ever, wilfully blind, and walking, even desperately rejecting the light, which is offered unto them.  
Oh! that we would consider our own ways in our hearts. Do we now give up ourselves to the service of Christ, in setting out some time for private prayer, and meditating in the word of God, more conscionably observe the Sabbath, and the times, and places of public prayer, and hearing the word? Do we now learn to detest intemperancy, and weyn ourselves from excess? Have the poor learned of the Apostle, let him that stole steal no more? 
Ephe. 4 28.  Are the rich instructed that they trust not in uncertain riches, but in the living God? 
1 Tim. 6. 17.  In a word, have we learned to speak every one the truth to his neighbour? to think and speak the best? to bless, to do good, and that for evil? Alas where do these fruits appear? Now brothers, do not we know, and profess the necessity of these duties? Hath not the word plainly discovered them to us? and even broke open our shut eyes, that we could not but discern them? and yet what are we the better in our practice then before? Remember the parable of the figtree. Luk. 13. 6. etc. Well may it be, that the Lord will a little longer continue this means of salvation unto us; the word of his grace; but if we continue in our barrenness, he will certainly cut off such unprofitable branches, 
john 15. 2.  and not suffer his Church to be encumbered with us. But how deadly, and desperate is their estate, who grow worse and worse? who turn the grace of God to wantonness, and pervert the Gospel to their confusion, more sharpening themselves to every evil way? The more means is used, the more they fall off Esa. 1. 4. 5. and jer. 9 3. see the threatening which follows. Certainly this is the condition of very many: They grow every day more shameless, and open in the●r sins. Drunkenness, and that which follows it, whoredom, nay blaspheming God, despising men after God's image, lies, slanders, fraud, oppression, and all manner of wickedness increaseth, and what can ensue but destruction of soul, and body? be not deceived thyself wilt not endure a ground, which after much cost, & labour brings forth nothing but beggary. Read therefore, and remember, and lay to heart what that great Husbandman hath determined concerning such grounds Heb. 6. 8.  
3. Those foolish men are here condemned, who have in some measure ●eene, and tasted the sweetness of the word, and yet do not constantly converse with it. They can sometimes take a walk by this river's side, but though they perceive it a situation of great pleasure, and more profit, they cannot be persuaded to leave their old habitation to plant, and seat themselves by it. Many are like great men, who have summer, and winter houses, and retire to them in their seasons. While the storm lasteth, and the cloudy day fills their habitation with grief, and fear, than they can retire to this rock, and hide themselves under the covert of the word. But if once they see the world smile again upon them, and the dark cloud blown over, they return to the world, where they have seated all their affections.  
Verily as some men (who seem ridiculous to the wise) though they have found neither health, wealth, nor pleasure in their dwelling, yet are wedded, and even glued to it, as being the place of their birth, and the house of their Ancestors: so we may see men besotted in the world, and still cleaving to it, not because they find any real delight, profit, or content in it; nay they see every day more vanity in their labour, more trouble and vexation grow on them, but they are borne and bred in it, and the custom of their Forefathers carrieth them down in the stream of worldliness.  
Look into the history of the old Testament, and we shall find, that while God's people clave 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 souls by these rivers of ●ife, and their bodies in a Land flowing with milk and honey, 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 live no longer in Paradise, than we cleave unto the Lord in his word: the word of God may justly plead with foolish men, as God himself in his word; 
Mica. 6.3.  O ye people what have I done to you? Surely I brought thee out of Egypt, etc. Me hath God ordained as a store-house, and full fountain, whence he will supply all thy wants: wouldst thou enjoy temporal necessaries? 
Mat. 6.33.  Seek first Gods kingdom, and all these things shall be cast in to thee. 
2 Tim. 3. 15.  Wantest thou spiritual wisdom? I make wise to salvation. 
Esay 50.4.  Art thou in sorrow? I am a word of refreshing to the w●ary Art thou heavy? 
Psal. 119.50. Psal. 119 93.  I com●ort thee. Art thou dull? I quicken thee. 
Deut. 32. 47.  Art thou dead in sin? I am thy life; I am an immortal 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 soul. Hear, and thou shalt live. I will bring in all blessings; 
Pro. 8.33 35.  blessed are they that hear me: but if thou sinnest against me, thou hatest thine own soul, and all that forsake me, love death.  

Exhortation  Let us seat our souls by these waters of life; be not foolish: consider that the wisdom of God calleth thee as fast to this duty, as thine own flesh from it: show now thyself to be a Christian in following Christ and his advice. 
john 5. 39  Search the Scriptures in them you think you have eternal life: if thou deniest not all the world, and thine own self to follow Christ, 
Luke 14.26.  thou art none of his. If thou art therefore the servant of God, (as his servants) cleave to his word Psal. 119. 31. choose it as thine inheritance, Psal. 119. 111.  
Remember for motives to provoke thee to this duty; 1. The practice of all wise men, who if they may choose their dwelling, will look first to health, and with it (if it may be) profit and pleasure. This affords thee all: and hence is it, that never any forsook it, who were once throughly seated by it. 2. The infinite commodities which we shall reap from thence, and many inconveniences following upon the rejecting of it before mentioned. And remember how steady a comfort it will be to thy soul, as at all times, so especially in the evil day, when thou canst say with that holy Patient, 
job 23.12.  I have not departed from the commandment of his lips, & have esteemed the words of his mouth more than my appointed food. And as the Prophet, 
jer. 15.15.16.  Remember and visit me, for thy words were found by me, and I did eat them, and thy word was to me the joy and rejoicing of my heart.   

Proposition 3.  

Proposition  3. The Prophet affirms, that an ungodly man is not like a tree fruitful in her season, and ever flourishing.  
The words have been sufficiently opened before: we must remember, that by fruit here is not only meant the increase of grace in this life, but of glory also in the life to come. And indeed even these of grace differ from those of glory rather in measure, then in kind: the first being yet in growth and unripe, the other perfect and mature: surely the highest pitch of man's happiness even in glory consists in his perfect conformity to the image of God, by seeing him as he is: some other compliments are added, but this is the substance: and this estate of grace is but a continual reforming, 
2 Cor. 3.17.  and transforming more and more to this image, by beholding him in that mirror of his word.  
So the se●se is; The Prophet affirms, that the ungodly man never attains either any true saving grace of God's sanctifying Spirit in this life, or that perfection of glory in the life to come; but whatsoever he see●es to have falls and perishes.  
The proof is here sufficiently cleared, 
Proof.  and may be further confirmed concerning grace; 
Psal. 36. 1. & 10. 4. 13.  thus in duties to God, they have no fear of God, but are full of Atheism, and contempt of God: for righteousness see Psal. 10. 7. 8. 9 for glory see Psal. 9 17. how far 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 Sanctuary, partly love, desiring to turn men from death and destruction, to life and salvation: the first gave him power to discern; the second will to speak this truth.  

Instruction.  1. It is altogether impossible, that ungodly or wicked persons such as follow evil counsels, stand in the way of sinners, sit with scorners, neglect the word and meditation in it, should be fruitful in grace, those saving and sanctifying gifts of God's Spirit. This truth as it is evidently affirmed by the Prophet, so hath it a cloud of witnesses to ratify and confirm it: 
Es●y 26.10.  Let favour be showed to the wicked he will not learn righteousness: in the land of uprightness he will deal unjustly, and will not behold the majesty of the Lord. 
jer. 13.23.  Can the AEthyopian change his skin, or the Leopard his spots, 
Ephe. 2. 1.  then may you also do good, which are accustomed to evil. 
1 Cor● 2. 14.  They are dead in sins, cannot perceive, cannot repent, cannot believe. 
Rom. 2.5.  Therefore the Lord compares them to such grounds, 
john 12. 39  as either betray, resist, or choke the seed. 
Luke 8.   
Reason's further to assure this point, are many and evident. For 1. These graces do not, n●y cannot spring from nature, but are planted by God's 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 air Ephe. 2. 2. And certainly as the sour first with the plough cuts up the weeds by the root, 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 wickedness, cannot have 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 fruitful: 
Rom. 10.17.  Colos. 1. 5. 6. Faith comes by hearing. The word sanctifies, joh. 17. 17. and indeed is the very seed of those fruits Luke 8. 11. Now then, as since the curse which the Lord laid on the earth we find by experience, that our grounds without tillage and seed bring forth no other fruit but weeds, and nettles, briers, thorns, and thistles: so even reason will teach us, that since the curse hath devoured our Fathers, we cannot without this spiritual tillage and seed of God's word be fruitful in this harvest: for God hath appointed seed for every fruit, and although he can, yet will not work without it, where he gives it: now we know that wicked persons have no love to this truth, hate it, reject it, and will not yield their strength unto it.  
Thirdly, The heart of a wicked man so far forth as it is wicked, is incapable of these fruits of holiness; for whereas all these graces consist in subjection and conformity to the law of God, our flesh cannot be subject to this Law, Rom. 8.7. It is with our barren nature as with some hungry soils, they must be mended, nay new moulded before they can be fruitful; that salt of the Sanctuary must be cast into us, (as into the waters of jericho) before we can be healed. Look as that water received into the suspected wife, if she were defiled, entered into her bowels and rotten her, if innocent, hurt her not, but made her fruitful. Numb. 5. 27. 28. so this water which we drink in the house of God, when we receive it into a polluted soul, works to our destruction: but when we (cleared by our high Priest and by him justified) receive it with a pure affection, it fills us with the blessed fruit of all holiness.  
Fourthly, Wheresoever is this spiritual life of holiness it washes and cleanses, it will not suffer any sinful wickedness to dwell peaceably in the heart, much less bear rule or have 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 live in rebellion, under the dominion of sin, where wickedness keeps quiet possession (as it is in all ungodly persons) cannot possibly have any fruit of the Spirit. For as where health and life by receipt of some good Physic begin to grow more strong, there nature wrestling with the disease works to cast out the sick humour; so when the death and resurrection of Christ are effectually ministered unto us, this life of God being planted in us, struggles against this death of sin, and will not cease till it have expelled this hellish infection.  
Lastly, wickedness is that quality which is altogether contrary and irreconcilably adverse to these fruits of the Spirit, and therefore wheresoever predominant, keepeth out and drives away that by which itself is ●tterly destroyed. Now in every wicked man sin hath the upper hand, whence they have their denomination; the kingdom of God cannot be settled in the heart so long as sin and Satan have the sceptre. But, as when jerobam had usurped the Kingdom over the t●n Tribes, he would not suffer the sons of David, or any of their favourers to stay in his jurisdiction, and was jealous of every occasion which might give them any hope or advantage to return to the Sceptre, and for this cause cast out the Levites and worship of God, lest the people by such means might have been drawn from his obedience: so where wickedness hath dominion it keeps out the Kingdom of Christ, resists the word of the Kingdom, and is jealous of every occasion which might bring in the government and dominion of the Lord jesus.  
2. It is altogether impossible, that wicked persons, such as despise God in his word, and embrace the ways and counsels of the ungodly, should enter into the glory of God. This the King of glory often avoucheth. 
Mat. 7. 21.  Not they that say Lord, 
john 3. 5.  but they that do the will of the Father, shall enter into the kingdom of heaven. 
Rev. 21. 27.  Unless a man be borne again of water and of the Spirit he cannot enter into God's kingdom. There shall enter into it no unclean thing, etc. see also 1 Cor. 6. 9 10● Ephe. 5.5. 6. And our reason will manifestly confirm it, especially helped by God's Spirit. For; 


Hab. 1. 13.  First, God is of pure eyes and cannot behold wickedness, but is a consuming fire to such. 
Deut 4. 24.  Look as in God is unspeakable mercy and grace, which hath opened a way by faith and repentance to this his kingdom through jesus Christ, so likewise is in him a most pure nature, infinitely averse, nay adverse to all sinful uncleanness, a righteousness which cannot justify the wicked, and revenging justice persecuting the disobedient sinner, and eternally punishing unrepentant wickedness. Thus he makes himself known to us Exod. 34.6.7. Nahum. 1.3.2 Thes. 1.7. 8. 9  
Secondly; The wicked follow such guides, and go on in such ways as are altogether opposite to this kingdom of God: they follow the world, the flesh, and the Devil, carnal, worldly, and devilish men in the ways 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 walk in it. 
Pro. 1. 31.  Now every one shall eat the fruit of his own ways. see Rom. 3. 16. 
Pro 5. 22.  His own iniquity shall take the wicked, and he shall be holden in the cords of his own sin.  
3. The glory of God's kingdom, which we shall enjoy with him consists principally of righteousness, holiness, and joy of the holy Ghost Rom. 14. 17. And these in their perfection make up the especial part of our blessed estate. But these are infinitely and unreconcileably contrary to wickedness, and cannot possibly stand together.  
Fourthly, Whosoever enters into the Kingdom of God must pass through Christ, who is the door, and the way: neither is it possible to come to salvation by any other name, or means. But the wicked have nothing in Christ, no part or portion; he prays nor for the world, but for the faithful, 
john 17.9.17 22.24.  that they may be where he is, and the glory which God hath given him, he giveth them: nay they have no faith, by which only they are entered into Christ, seeing faith purifieth the heart.  
Lastly, Holiness is necessarily required to that glorious vision of God, whereby consists our perfect happiness not only as a condition, but as that nature which enableth us to see him. The superior and transcendent nature cannot be perceived by the inferior; a beast may see the shape, but not the reasonable nature of a man, whereby he far surmounteth such creatures: a bodily eye neither doth nor can perceive spiritual substances, not so much as the soul which dwells with it, and in it, and by which it seeth whatsoever it seeth. Now holiness is that nature of God in man 2 Pet. 1.4. which gives him power to behold God in his divine nature: and it is confessed that wicked persons are altogether void of holiness, 
Heb. 12. 14.  and that without holiness no man shall see God.    
3. Learn here not only that wicked persons abiding in the visible Church, and making an hypocritical profession, shall by some notable fall discover themselves, and be uncased that all the world may know what they are, but the cause also, why thus they fall off and go away; they are not planted by the rivers, those running and living waters which continue with them: 
Ier● 2. 13.  They forsake the fountain of flowing waters, to dig themselves pits which will hold no water. 
Luke 8. 18.  Whosoever hath (saith our Saviour) to him shall be given; nay, he shall have abundance, and whosoever hath not, from him shall be taken even that which he seemeth to have: and therefore adds that caveat, Take heed how you hear. Thus D●mas at length was discovered 2 Tim. 4. 10. As pits get in a little water in the time of rain, which when hot weather comes, is instantly exhausted and dried up: so these men take in some of the word, but not the fountain itself, the whole word. 
Mat. 18. 7.  Necessarily must offences come ● yea to this end, that those whom God approves might be known, 
1 Cor. 11. 19  and others also might be laid open: certain it is that no hypocrite doth constantly delight in the whole word, or meditate in it, nor entirely give up himself to it. For either because it is new and fresh, they rejoice in it for a season: Mat. 13, 20. 21. john 3. 35. or because their hearts are parched and tormented with the terrors 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 jer. 37. 17. And that little which they receive of it, they do not receive with sincere affection as the word of God, but keep themselves free from it, where they list, yielding some obedience in some particulars, nay indeed not at all obeying, but rather following some natural inclinations of restraint put into them by God. Thus do we see some of them at this day plainly uncasing themselves, and professing Christ live like beasts. Others when they have for some sinister ends (as Demas) followed the truth for a time, fall clean off revolting either to Antichrist, or to the world in covetousness and notable profaneness. But many as the jews in john Baptist, can for a time rejoice in the Minister and the word, while they are fresh; or as Herod, till they come cross of them; but being not planted by the rivers of water, (only for some respects using a while, but not constantly conversing with the Gospel) in a short space they whither and fall from their profession.  

Reproof.  1. Here first may those wilfully and even desperately blind persons be censured, who being sunk in a deep security against the light of God's word, and their own reason, will persuade themselves and presume, that although they grow old in their wickedness, and live in open, gross, & filthy sins, yet have they faith as good as the best, as true a love to God as any of them all, a strong hope of their salvation; they have as much fear of God and more than these sermon-men, etc. Now as a man, who being to travail by night in a dangerous way, where on the right and left hand are many steep rocks, and fearful downfalls, should yet refuse a skilful guide with a lantern or torch; and further because he would not see his danger, would shut his eyes and wink, were but a fool, worthy to be begged, and no better than a mad man; and though he should boast much of his skill and knowledge in the passage, that he could blindfold, and in the dark go as safely, and come as securely to the end of the way, as he that journyed at midday 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 lantern of his word, and direction of his most wise Spirit to guide them, the way is dark, if they stray but a little on the right or left hand, they are dashed in pieces against the stumbling stone, and fall into perdition: but they refuse the word, harken not to their own reason, but following their sense, like bruit beasts, wilfully proceed till they fall headlong into everlasting destruction both of body and soul: would they take the word along with them, they would soon perceive their wilful error: That would tell them; Faith purifieth the heart. 
Acts 15 9  Every man that hath this hope purgeth himself, as he is pure. 
1 john 3.3.  Purge out therefore the old leaven, that ye may be a new lump. 
1 Cor. 5.7.  It will teach us; This is the love of God to keep his commandments. 
1 john 5. 3●  If any man love me, he will keep my word. 
john 14. 23.  The fear of the Lord is to hate evil. 
Prov 8. 13.   
Our reason (if we would open the eyes of it) would show us, that when we trust upon any for matters of great importance, and have hung our hopes upon him, we will set ourselves to please him, and will do nothing which may kindle his anger, and breed dislike of us: that if we love and fear our Prince, we will live in his subjection, and obedience to his laws: that if our children love and fear us, they will observe what we command, and deny their own wills to content us: Now what pleaseth our Lord? 
Mica. 6.7. 8.  Will he be pleased with thousands of rams? will he be pleased with saying Lord, Lord, and calling ourselves his servants? He hath showed thee oh man, what is good in his sight, and what the Lord requireth of thee; surely to do justly, to love mercy, and to humble thyself to walk with thy God, to do the will of thy Father in heaven: Mat. 7. 21. That humble and subject denying thyself, (that is) thine own wisdom to b●e governed by his word, thy lusts to be ruled by his will, this is that which God delights in. Now then, when men will follow their own conceits, and deceits in matter of religion, without the word; when they will walk after their own hearts, when they cannot be brought to forsake so much as open, gross, and palpable sins, known, and confessed, but still walk in them; is this to walk with God? or can any man who hath any light from God in his word, nay from his own reason, not see here his wicked and deceitful heart that persuades him all is well, when he is yet in the very bond of iniquity and gall of bitterness.  
The carelessness of men in the weightiest matter which can concern them, must here be rebuked. They make no doubt at all of obtaining the kingdom of God: There is no question, they think, and say, of all this; well: what is the ground of this so strong confidence? Certainly it is a Castle in the air, without any foundation; but only a presumptuous conceit of an idle brain: Had the Spirit planted in them this persuasion, the flesh would lay battery to it, and labour to weaken it, objecting an hundred fears, and shaking it with wavering: nay the Spirit also would make this advantage of the enemy, to use more diligence to make their calling and election sure, 
2 Pet. 1.8.9. 10.  by fortifying that which is weak, and adding grace unto grace. 
Luke 11. 21.  But this is the device and work of Satan, that strong man, who having possession keeps all in his peace. The Devil having got them in this his cradle of presumptuous security, rocks them in sleep of sin by this pleasing dream: and were their eyes never so little open, that one spark of spiritual light might enter, they could not but see how they are besotted: For ask them; Is not eternal life the gift of God? They cannot deny it. And on whom doth he bestow it, but on his faithful servants? And how do we serve him, 
Luke 2. 74.75  but in holiness and righteousness? Do you thus serve him? Is swearing, profaning the Lord's day by doing our own will, neglecting, nay despising the word, Sacraments, prayer public and private, are these any parts of holiness? Is lying, railing, cursing, spiteful dealing, stealing, etc. any part of righteousness? Do you not live in these or some of these sins? do you keep your mouth as with a bridle? fear an oath? detest a slander as well as a slanderer? Do you tremble and rejoice in the word? do you continued in prayer? etc. Here they have no other refuge, but those miserable fig-leanes, which cannot hide their nakedness. Are you (say they) without your faults? we cannot be Saints on earth, etc.  
To reply to these poor shifts. No man lives without sin, but thousands even all the faithful liu● not in sin, they serve not sin in the lusts of it, 
Rom. 6.14.  sin hath not dominion over them; they follow it not with greediness, the least sin of infirmity, even deadness & dulness of spirit in God's service is a burden intolerable, and a body of death to them, much loathed and lamented: they neither make a practice of any known sin, nor defend any committed: they excuse not themselves by others faults, but accuse, judge, and condemn themselves every hour in the sight of God and men also when there is just occasion. Understand than thou vain man, that the God of glory openeth his kingdom to those, 
Rome 27.8.  that seek glory by continuance in well-doing, howsoever they are weak and imperfect: but to those that disobey the truth, and obey unrighteousness, shall be indignation and wrath. And know there is as much difference between thee and many Christians, in whom there is y●t much remainder of sin, as between a day in which are many clouds, and night where there is never a star: between life in an Infant, yet weak, and death in a rotten carcase.  
Again; 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 sanctity. Heb. 12. 14. All the members of Christ's 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 sanctity, befor● the inheritance of glory. Ephe. 1. 4. Oh, but the mercy of God is infinite; True: But alas! what claim hast thou to his mercy, who goest on still in wickedness, and wilt not be reclaimed? Those that fear the Lord, mercy embraceth them on every side: but those that provoke God with their vanities, forsake their mercy. Io●a. 2. 8.   

Proposition 4.  

Proposition  The Psalmist affirms, that the wicked shall not prosper in their actions.  
The words have before been sufficiently unfolded. The proof is also plain, and very often repeated. 
Proof.  Observe but that one Psal. 37. and especially in it the 9 10. 14. 15. 17. 20. 35. 36. 38. verses.  
The grounds likewise have before been delivered; 
Grounds.  Read the 73. Psalm, wherein the Prophet lays down the means whereby he came to know the misery of wicked men, whose estate before he had so much admired.  

Instruction.  1. Howsoever to a carnal eye and sense, the estate of some wicked men seems glorious, yet as well reason, as much more the word of God, will openly discover their misery and woeful condition. Thus the Wiseman speaking by a far greater (even the infinite) wisdom of God testifies. 
Eccles. 8.12. 13.  Though God prolongs a sinner's days, 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 threatenings the issue following: Lay down that commination first, which we find pronounced against this people when they had asked a King 1 Sam. 12. 25. Read the story of God's people and observe their prosperity, when enjoying religious Princes they kept the Ordinances of God, and squared their practice to his laws: 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 own devises. What infinite mischiefs and vexations oppressed them in the times of Rehoboam, jehoram, Ahaz, Manasseh, and such other? When the ten Tribes fell away from the true worship of God, and polluted themselves with the Idols of jeroboam; mark how the Lord followed them with continual scourges, grievous troubles and afflictions, until they were utterly consumed. Do but compare 1 Chron. 21.5. with 1 King. 20. 15. And how easily shall we 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 poor people. And no marvel if they soon decayed, for in one battle against judah they lost five hundred thousand chosen men. 
2 Chron. 13. 17.  Compare with this, that spoken in particular of a wicked King, jer. 22. 30. and 2 Chron. 24. 20. Reason also will evidently confirm this truth.  
For 1. Prosperity consisteth not (as we have seen) in any particular success of some one, or more ends; but of that general end of all our particular actions: and main scope of all our endeavours: which if it be frustrate, makes us the more unhappy. For the more we have prospered in some intentions, and so now accounted ourselves certain, and almost in possession of our wishes, the more grief will ensue, when we see ourselves (contrary to our hopes and expectation) carried back again, and now farther off then at first. Now we know that blessedness is the supreme end of all our labours; which no wicked man can possibly obtain, as being neither to be obtained in this life, where the best estate of man is full of vanity (Psal. 39 5.) and much vexation: and less in the other life, where they have no hope.  
2. Prosperity and success cannot but in reason proceed from one of these originals, either God, Fortune, or our own wit and counsel: Now for the counsels of men the Lord evidently and frequently witnesseth, 
Psal. 9 15.16. & 7. 14.15. 16.  that the foot of wicked Counselors is taken in their own net, and are snared in the works of their own hands: when they have conceived mischief, and travelled with iniquity, they bring forth a lie: for he thinks to entrap others, but he falleth into the ditch and pit which himself hath made, and his mischief returns upon his own head. As for that Idol and vain name of Fortune, reason will hiss it out of the stage of the world, and all action. God then only gives success and prosperity, who hating the wicked, will not, nor indeed can suffer them to prosper; howsoever he may in his infinite wisdom give them leave to enjoy some success in their affairs, to their destruction and his glory.  
3. Lastly, reason can see the unhappiness of those, who having restless designs and projects all their day's, at the end of their lives cannot but see all their labour vain and frustrate. 
Prov 10. 2.  The treasures of wickedness profit nothing.  
It will not be unfit to insert here that discourse of Cineas an heathen Orator. For when Pyrrhus' King of Epirus was solicited by some people of Italy, to be the head of their league against the Romans, while he sat musing on these affairs, Cineas his gr●at Favourite came in upon him, and desiring to be acquainted with his thoughts, to which he was never made a stranger: Pyrrhus gives him notice of this embassage, and yet his purpose was to join with this people against the Romans, and doubted not but to prevail. The Orator demands if he should have the better, what would he do then; He answered, that then Sicily, and Sardinia would be soon at his command. The other consented, but still asked, what then should be done; Hereplies, that th●n Africa could not hold out, but might easily be conquered. But Cineas still pursues him with the old question, what he would do then; He again answered, that when all these Countries were subdued, Graecia would soon be brought under his yoke. But being again demanded what he purposed to do then, he apprehending the Orators intention and smiling replied; Then Cineas, we will rest and be merry. The Orator wisely answered, that may you do now, without all this danger, & trouble to yourself and others.  
Certainly this Heathen by the light of reason easily saw, and excellently taught the miserable folly of wicked men, who projecting beyond the Moon, and vexing themselves and thousands others by their wicked enterprises, at length with long fishing catch a frog, and attain no more, than what they might have long before enjoyed, with less labour and trouble to themselves 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. All the policies, wisest counsels, and subtle devises of men, if they are not squared out according to the rule of God's wisdom in the word, are very foolishness, and nothing else but idle dreams of a sottish brain; 
Esay 29. 16.  your turning of devises shall it not be esteemed as the potter's clay. 
1 Cor. 3.19.  The wisdom of this world is foolishness with God. 
Prov● 12. 3.  A man cannot be established by wickedness. 
1 King. 11.38. 1 King. 12. 26. 27.28.  That devise of jeroboam, refusing the advice of God by Abyah, not suffering the people to carry their sacrifices to jerusalem, & 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 God's worship; was in the sight of man sound policy, 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 kingdom as he intended, but the utter subversion of it. 
1 King. 21.  The subtle plot of jezabel for compassing Naboths' vineyard (who by painting her face, had learned to colour her foul murder with shows of piety) cloaking perjury and blood under the veil of religion, fasting, and God's honour, carried a good show in the eye of man, and prospered in the immediate end, but not in that which she purposed: it was the ruin of herself and the whole family. Achitophel's counsel was very crafty, but it snared his own neck in an halter. Nay even some of God's children when they have forgot themselves, and leaving this rule of piety, searched out wicked policies, have been brought to much trouble by it; as Abraham endangered his wife's chastity by his equivocation. David heaped up many mischiefs on himself and his family by covering his adultery with murder; and jehosaphats' politic marriage for combining those two sister Kingdoms, proved the greatest affliction that ever that Kingdom tasted. Neither is it possible it should be otherwise: for 

First, in all motions the third follows the second, and the second the first: And in the heavenly revolutions, though the spheres of the stars 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 yearly motion they are moved contrary: so howsoever the hearts of men, being prone to all wickedness, in their own intentions are inclinable to all mischief, yet because the most just God sits at the stern, and directs all the enterprises of all creatures, and carries all their actions to his own ends, hence is it, that they cannot accomplish their own purposes, nor bring their devises to effect.  
Secondly; Certain is it that the judge of all the world cannot do any thing unjustly, nor suffer evil; 
Pro. 21.39.  Now there is no understanding or counsel against the Lord, therefore though many devises are in the heart of man, 
Pro. 19● 21.  yet God's counsel shall stand. And it is centaine 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 original: see also Esay 8. 9 10. and Psal. 9 15. 16● especially Psal. 33. 10. 11. when all the world, Princes, and people banded themselves, and assembled against the Lord and against his Christ, the Lord derided all their counsel, broke all their opposition, 
Psal. 2.4 5.6.  and in spite of their resistance set up his King upon Zion: not by an army, or by strength, but by his Spirit, choosing the foolish, and weak things, 
Zech 4.6.  even a few fishers, armed with no other weapons, but the net of his word (contemned as folly among men) to confound the wise and strong, and to bring every thought in subjection to Christ.  
Thirdly: As is the s●ed, such must be the fruit; if then the counsel be evil, the effect and success of it cannot be good to any, and commonly is worst to him that conceives it. 
Gal. 6. 7. 8.  
Host 8.7.  He that sows to the flesh, shall of the flesh reap corruption. They that sow the wind, shall reap the whirl wind: so that even the experience of all men hath brought it to a proverb, Evil counsel heaps most evil on the Counsellor. Witness that infamous conspiracy of Papists, the most bloody, crafty, malicious, and every way devilish counsel that ever the world heard, which though so long carried with admirable secrecy amongst so many, yet was the ruin of the Complotters, and the everlasting shame of that Satanical Synagogue: who have in an high measure justified it, in canonising an hand so died in blood, and so deep in this savage enterprise, and have fitted a strawie Saint to a religion of stubble; yet thus far may he well be called a Martyr, that he is, and ever shall be a witness to this truth, namely, that the whore of Rome is bloody, impudent, and ashamed of nothing; and how well Antichrist agrees with Satan, who was a murderer from the beginning.    
3. Learn here what is prosperity 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 he went out into another world, he cannot be truly accounted a prosperous man; 
job 21. 7. 8. etc.  for wicked men prosper in these things, 
Psal. 73 12.  yet no wicked man hath here prosperity, 
jer. 5. 28.  as here is affirmed, and hath been many ways proved. For as man consisteth as well of soul as body, so his prosperity is as well of the soul, as body. 3. job. 2. Nay because the soul is the most principal part; hence prosperity of body, without that of the soul cannot make a man prosperous. A man of excellent stature, proportion, and beauty, but a fool is no excellent man. And as in the body if some limbs are well form, others deformed, he is not said to be of a comely body; so this lesser prosperity without the other is nothing. Prosperity therefore especially consists in the welfare of the spirit, when it is in Christ who is the life and salvation of the soul, than it prospers when ●t groweth in grace, when it increaseth in spiritual riches, than that pe●son prospers: but indeed a man who hath Christ, wants nothing, for he is all in all; but he that is not in Christ, is in want of all things; everything being but a snare to him, see Psal. 69. 22. joseph indeed was a prosperous or lucky man, because first his soul was knit to God, a●d so God blessed him in other things. Surely he that enjoyeth Christ, all other things make up his prosperity, even poverty and any evil of this life.  

Reproof.  1. Here is rebuked that folly of men, who desiring to prosper, yet wilfully take the way which leads to destruction, and turn out of that path, in which God hath promised to give them what they seek: see Esay 30.15.16. The infinite examples in the word, and experience by which we cannot but see how miserable the estate of wicked men is, nothing moves them, never opens their eyes to the light of the word, or their own reason; only led like beasts by their blind sense, as they esteem him happy who hath the world at will; so they account him miserable, who is at any time straightened in temporal blessings. This is with them the only blessedness, that they may do and have what they list, this the only misery, that they want their will, and cannot have to satisfy their lusts. Thus they do not only condemn the generation of the just, and the children of God, but the only begotten son as miserable, and exalt the wicked and such as contemn God: yea most foolishly beguile and betray their own souls into th● hand of the world, to which they have wholly given up themselves. Certainly this is the disposition of carnal men, falsely called Christians, that never thinking of the providence of God, supplying every creature, they are carried down in the violent stream of worldly lusts, and plunging their souls in the cares of it, make it all their study, spend all their time, and consume their life to provide and lay up for themselves and others that belong unto them. As for the other life, they dream it comes of itself without seeking, and that it will meet or overtake them at the end; And building upon an imaginary mercy of God, such as they conceit, not such as God hath expressed in his word, think they cannot miss of immortality and glory, specially if they do not live in open, gross, and palpable sins.  
2. That pride of men preferring their own wits before God's wisdom must be reproved; Look to all kinds of people, we shall soon perceive this Atheism in contempt of God's counsel and wisdom, to be spread over all sorts, as Statesmen who frame their policies according to the rule of that wretched Machiavelli, 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, Solomon, etc. to whose counsels if we should compare the policies of this age, they will easily appear, especially in the success, to be but apish toys, and even ridiculous shadows of policy. Who could think it possible, that men professing Christianity, should refuse to take advice from Christ in his wo●d, and should follow the practice and rules of Master Nic. Machiavelli? If we look to Scholars, even those who have given up their names to Christ in the Ministry, how many shall we see drowned in humane learning? But howsoever no man will deny that helps of the tongues, art, and such studies may be, and are in their measure very profitable and needful; yet that these should take up not only the greatest time in the study, but all the pulpit, is so absurd in reason, but especially such a paradox in divinity; and above all, such a dishonour to the Spirit, that certainly it discovers much Atheism, and contempt of God's wisdom.  
For even among us (to reserve their place for the Papists) the infinite and ambitious allegations of Fathers, Schoolmen, Rabbis, Poets, and all manner of humane testimonies, and especially with all this, the rare and thin citation of the word, shows at the best much foolish ostentation, and little desire of setting up the cross of Christ in the hearts of the hearers: certainly he is blind and hath little experience, who hath not observed that studies of Divines entered upon Schoolmen especially, and other humane (though Ecclesiastical) Authors, but without any constant meditation in the word, and a ground taken from thence, hath been the Mother and Nurse of so much error, Popery, Arminianism, and such sects. Thus is it with the meaner sciences. Every Tradesman hath his mysteries, so contrary to the mystery of godliness, that every one may see there is a general departure from God and his wisdom; and every idle brain prefers his own wit as a better help to prosper, than the rule of God. This folly is the more sottish, because none of them dare deny, but that God is more wise than man, that his providence is over all to reward every man according to his works.  

Exhortation  3. Oh! that men would therefore be persuaded to decline those by-paths, in which seeking prosperity, they are sure to miss it, and indeed so seeking, eschew and fly that which they seek; and to search for it in those ways where it will infallibly meet them. Art thou a Statist, and standest before Kings? advise with that great King, prefer not Machiavelli before Solomon, nor the infamous practices of profane and miserable Borgi●, befor● the prosperous and succeeding counsels of blessed David. Ar● thou a Scholar, and aymest at the Ministry? enter thy studies in the word, and learn to be acquainted with the Scriptures from a child, so shalt thou prosper in divine knowledge; and follow rather Paul, the scholar of Christ, than the school of Antichrist. Be not such a fool as to lay the grounds of divine knowledge in humane Authors. Art thou a Tradesman? whatsoever thou art, know that fleshly wisdom is enmity to God, that frauds, lies, and worldly practices shall not prosper: assure thyself, 
Pro. 21.6.  that gathering treasures by a deceitful tongue, or any other evil means, is vanity tossed to and fro by them that seek death. Arm thyself against worldly and fleshly wisdom, by a serious and frequent meditation; 
Mat. 6.33.  1. of God's promise: Seek first the kingdom of God and his righteousness, and all these things shall be added unto you. 
1 Tim. 4. 8.  Godliness is profitable unto all things, having the promise of the life that now is, and that is to come. 2. Remember the infinite wisdom and providence of God, who cannot but compass his ends. 3. The active power of the Almighty, 
Psal. 135. 6.  who doth whatsoever he will in heaven and earth. 
Mat. 24.35.  4. His infallible truth that cannot lie or deceive. Heaven and earth shall pass, but not one word that he hath spoken.   

Proposition 5.  
In the second part of this verse, the Prophet sets down the cursed estate of the wicked, by a plain but excellent comparison of chaff, driven with the wind, where the proposition is evident, namely;  

proposition  The Spirit, and the Prophet by the Spirit affirmeth the wicked to be as chaff driven with the wind.  
For opening the words, consider what is this chaff, and what is the resemblance between the chaff and the wicked, and also what answers in this comparison to the wind.  
1. This word chaff doth not signify the husk covering the grain, of which though there is not much, yet is some use; but that dust, which by beating of the corn rises from the chaff, those atoms (as we may call them) or motes of the chaff, which are altogether unprofitable, and which we fan out and cast away.  
2. But what is the resemblance between them?  
Not to be curious. 1. The chaff groweth up in the same field, and is brought home into the same barn with the wheat: so wicked hypocrites are in the same visible Church, and are mingled in the Congregation of the Saints.  
2. The chaff and wheat are both beaten with the same flail, and the wheat purged by it, but the chaff turned into dust and filth: so the wicked and saithful are partakers of the same gracious word, and rods; and the Saints are indeed refined, and cleansed by it, the wicked grow worse and worse.  
3. This chaffe-dust is profitable no way, noisome many ways; 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 chaff from the wheat: so will Christ make a separation between the Goats and the sheep.  
5. Lastly, in that separation the chaff is destroyed and consumed; so in that day of the Lord the wicked shall be burned with unquenchable fire.  
3. The wind 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 final condemnation.  
So that the sense is; Howsoever wicked men are in the Church, partakers of the same ordinances of God, yet receive they no profit by them, but become altogether unprofitable & noisome, therefore God will in his time separate them, & cast them into utter perdition of body and soul.  

Proof.  Proof: See Psal. 35. 5. Esay 17. 13. jer. 15.7. Mat. 13. 12.  

Grounds.  Grounds are 1. In God; He seeth not as man seeth, but beholds the heart; 
1 Sam. 16 7.  and therefore that which is highly esteemed by man is despised by God. 
Luke 16.15.   
2. In the Prophet; his knowledge gotten in the Sanctuary, which we have so often mentioned.  
1. here we learn that a wicked man, or woman is profitable for nothing, but many ways noisome to all, and in all respects. To that end here compared by the Spirit to chaff, or dust of chaff, so in that whole chapter Ezekiel resembled to the wood of an unfruitful 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 only by infecting whole countries with corrupt manners, as scabby sheep, but plucking the wrath of God upon it. jer. 5.7.9. Thus wicked Princes, and namely, jeroboam brought infinite plagues upon that people. 
joshua 7.  One Achan can trouble all Israel, pernicious are they to the families in which they live, as was that Achan, and infinite others, nay to their own both souls, 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● sick of them, till it hath spned them out Levit. 18. 25● 27. 28. It is also apparent in reason; For 1. Who ca● think 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 wholly unprofitable? 2. The curse, and vengeance of God cannot but continually follow him, and wait upon him, that as a blessing comes in with a righteous joseph, so with wicked Ahab, and his society a curse may come to a good jehosaphat. 
2 Chron. 19 2.3.  3. As their company is very infectious, so our nature very catching.  
Sin and wickedness is that which most aviles, and debases a man in the eye of God: neither indeed is there any thing, which justly breeds, and brings contempt upon a man but sin, neither any man, or creature so base, and contemptible as a sinful, and wicked creature. Look as brass, or copper mingled with gold, tin, or lead with silver makes it base, so that it is rejected, and will not go currant: so doth the wickedness of a man, or nation: see. jer. 6.28. 29. 30. Ezek. 22. 18. Psal. 119. 119. They are reprobate silver, brass, tin dross. 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 stink, and rottenness: Psal. 5. 9 Nay indeed to very dung. Mal. 2. 3. and mere corruption Psal. 5. 9 Evident reason will further confess, and confirm this truth For baseness is nothing else but a degeneration, or fall from that excellency, which is native to any creature. Thus coins are said to be embased: or men when they are cast down from any dignity, or honour, which formerly they enjoyed. Now wicked men are wholly degenerate from that excellency of their creation, being borne Sons of God, and dejected themselves under not only other creatures, but the basest of creatures, Satan, and worse than any creature, Sin itself: being once the rulers over all the creatures, and now become vassals to their own filthy, and noisome lusts. In which regard it is manifest, that every creature (the wicked Spirits only excepted) is far more noble than a wicked man. Certainly in the ●oad, and Serpent, there remains 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 only the noble sense of spiritual seeing, but that necessary sense also of feeling: altogether senseless in that life of holiness, in which he was form at first, and conformed to God. 2. No circumstantial accident, or quality, but such as are inherent can debase, or vilify any substance. Gold were it covered all over with dirt, not the less precious: but any mixture of base mettle makes it of less worth. Thus neither poverty, contempt of men, weakness of body, are any just causes of despising, in all which estates we read of heathens honourable in the eyes of their coaevals, and many Christians glorious in the eyes of God, and men: But sin being once rooted in man, is such an inherent quality, as eats out of him whatsoever is perfectly good, as holiness: perverting the best natures to most evil; It strips the body of that glory, and majestical beauty in which it was framed, and covers it with shameful nakedness. It robs the soul of all those glorious endowments, with which it was gorgeously apparelled by the Creator, and brings upon it a most miserable poverty, and loathsome deformity. Certainly as wilful rebellion against an earthly Prince, taints the blood, and abases the whole stock, making them of noble vile, of rich poor, so that they instantly lose all civil privilege, and preferment, so the treason, and rebellion against the King of heaven by sin, casteth man down from that height of dignity, which he enjoyed in his service, and only by his favour, to the lowest, and basest degree of all the creatures.  
Howsoever wicked men may flourish in the eyes of carnal persons, and even reign upon ●arth in an outward false prosperity: howsoever they are so mingled in the church, that they cannot (many times) be discerned by man; yet the judgements of God will surely find, 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 chaff before the wind: for as the dust of chaffy lies safely with the good grain, while it is not mov●d and stirred, but wh●n it is fanned, or the wind let in, it presently is scattered and perishes: so the wicked in the day of peace, till the Lord ariseth to judgement, lie secure, and seem to prosper, but when the Lord takes his fan into his hand, and purgeth his floor, how suddenly are they consumed? Read jer. 30. 23. 24. Amos 9 9 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92●6. 7. and 140. 11. Look as dogs pursuing an Hare, or Dear, follow incessantly, and though they fly from one starting hole to another, yet never give over till they take and destroy them: so shall the judgements of God pursue the wicked, & though they seem to escape some evils, yet shall they certainly be followed till they are utterly consumed.  
Thus when Ahab had sold himself to do wickedly; first a long drought and famine finds him out, starts, and pursues him: when he had escaped that, the sword follows him: when there through the mercy and long suffering of God calling to repentance, he had gotten the better, and now by wicked policy had settled his kingdom, and made way to his tyranny in the blood of Naboth, the fearful threatenings of God overtake him, and fill his soul with fright and horror: when he now through a feigned repentance had wound out of that misery, yet the vengeance of God so closely hunted him, that in spite of all warnings, he falls by the sword of the Syrians, the dogs lick up his blood, and eat up all his family. Thus jehoram son of jehosaphat (2 Chron. 21.) being a wicked King, is first put up by the Edomites, then hunted by the Arabians, lost his goods, his sons, his wives: lastly a sore and tedious disease overtakes him, and at length pulls out his very guts with grievous torments: and the reason (a most necessary and infallible cause of this effect) is that justice and office of God, being judge of all the world.  

Examination.  2. Take hence a sure trial of thy estate. Thou art borne under the Covenant, and in the Church; but know the chaff springs and ripens with the grain: thou art a member of the visible Church, the chaff is brought in with the corn: thou enjoyest the means of eternal life, the word, Sacraments, rods in afflictions; but the chaff and wheat are beaten and sifted together. But therefore passing by such common works, which agree as well to the reprobate as to the godly, examine and try how these ordinary means work upon thee, and what effect thou seest proceed from them. The flail beats out the corn, and the fan purifies it: if then thou art one of those, whom that great Husbandman 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 cleanse thy heart from the sinful dross which is in it. If then thou findest the word, and these rods thus to work on thee, thou art safe: Dost thou then every day see more cause of dislike in thyself, in thy ways? learnest to abhor thyself, deny thyself, judge thyself? Do those chastisements of God wean 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 sin, and life of grace. These are good signs of life and health: when the wind blows, dost thou not fli● out of the floor, and embracest the world? Look to thyself, and be not deceived with th●se ordinary notes common to good and bad.  
1. Those are here censured, that choose rather to be the dust of chaff, than the corn: and will not be persuaded to come out of that cursed condition. How many are there who flatter themselves in their ways, until their abominable wickedness be found out by the judgements of God? They give up their hearts to the world, follow the sinful profits and pleasures of it, and will not be persuaded to delight in the word of God, or the good way pointed out by that word; as long as they feel not the curse, (and alas how should they feel, being past all feeling?) they despise the threatenings of God, and lie down in their mire, which not only fills them with filth, and prepares them to endless misery, but defiles the land, and brings a curse upon all that are near them.  
2. Those that cannot be entreated to separate themselves from such company, where not only it is impossible to receive any profit or good, but where they shall surely smart with them. When they hear the warning of God's Spirit, 
Pro. 14. 7.  Depart from the foolish man, when thou perceivest not in him the lips of knowledge, they are deaf and stop their ears. Thus we see many ignorant souls 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 God's just judgement they are snared. Will men yield to the voice of God, 
Pro, 23.20. and 4.14.15.  Keep not company with drunkards? Do they presently obey the heavenly warning? do they not despise these admonitions not of man but of God; ask them, what profit have you by such company? what credit? do you not sometimes fall into many inconveniences temporal and spiritual by this society? Can you be in the fellowship of the Saints, and of God through Christ, when thus your heart cleaveth to wicked sinful persons? Have you any right to that holy Hill, when you make much of a man vile, unprofitable, and noisome, and the righteous is contemned in thine eyes? Psal. 15. 4. nothing awakes them.  
3. That stiff unbelief of heart resisting this evident truth, and resolving to give no credit to it: when we hear the Wisdom of God witness to us, 
Pro. 12. 26.  the righteous man is more excellent than his neighbour: do we seal to this testimony, that it is true? when we hear the Lord speak so contemptuously of wicked persons, that they are dogs, swine, dross, filth, corruption; do our hearts answer, truth Lord, and humbling our souls with that Cananite, confess ourselves no better in nature, so abhor our own filthiness, and uncessantly bless that glorious Saviour, who hath washed, cleansed, and changed us to his glorious image? Oh! how few stand thus affected? witness our common behaviour: for are we down the wind, straightened in a low, base, and despicable condition, and are there any means offered to rise, and prefer ourselves? who doth not instantly apprehend and pursue them, be they difficult, be they dangerous, be they almost desperate, venturing our lives by sea, by land to attain to a better estate, though in hope only? we will often put our lives in venture, when our hopes are but in peradventure. Are we now got up unto some comfortable or honourable place? do we know that by want of such or such observances we shall quickly fall again; but stand and increase by performance of some no hard service: who neglects it? What Farmer observes not a good Landlord? what Courtier doubles not his diligence to a bountiful Prince; that he may still enjoy his favour? But now turn your eye 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 sin makes thee thus base and abject. Desirest thou the true honour and dignity of my kingdom? know they certainly attain, that constantly seek it: 
Rom. 2. 7. 10.  If by continuance in well-doing thou seekest glory, honour, and immortality, thou shalt reap eternal life. To every one that doth good, shall be honour and glory: but to the contentious, and disobedient to the truth, 
Rom. 2. 8.9.  and obeying unrighteousness, shall be indignation and wrath: Tribulation and anguish upon every soul that doth evil. Now when so gracious means are offered, who takes hold of them? who gives up his soul to obedience of this truth? who withdraws his heart from the subjection of sin? by this we manifest our gross unbelief and contempt of God, and his word.  
4. The cursed security of our sluggish nature never trembling at the judgements of God denounced in his word, till they overtake and attach us. Is God gracious? 
jude 4.  we abuse his grace to wantoness. Is he patient? 
Eccles. 8. 11.  we abuse his patience to hardness, and encouragement to sin. Is he silent expecting our return? 
Psal. 50.21.  we abuse his silence to blasphemy, and think him like ourselves: nothing moves us till we are arrested by the judgements of God. Oh how far are we from that melting heart of good josiah? we can hear thunders of the law with less fear than boys their own squibs and crackers; we can see the rods of God on every hand of us, and ●●ver fear the same punishment, although we are even in the same, or some worse sin.  

Exhortation  Oh then let us be stirred up to abhor this sinful vanity, which turns us into chaff, and exposes us to certain perdition. Say, oh say to thy soul: Dost thou carefully provide against disgrace and contempt of this world, dost thou cast about and find out an hundred devises to underprop my credit and dignity on earth? and what? wilt thou suffer me to fall into eternal shame, and confusion? It is sin, it is only sin which can debase me; poverty, reproaches, despising of men cannot vilify me, but in the sight of fools; but rather ennobles me in the sight of God, Angels, good (nay even heathen) men. Bend then all thy forces against sin, and never let that find any grace or favour in thine eyes, which heaps upon thee all disgrace and scorn in the eyes of God. Destroy it which else certainly will bring thee to destruction. Use therefore carefully the means; Let that sword of the Spirit be ever drawn in thy hand to cut off this corruption, which else will certainly cut thee off from GOD himself, and all his blessings for evermore.    

Psalm I. Verse V. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the righteous.  
Here the Prophet further aggravates the cursed estate of wicked persons, by a double consequent certainly attending them. 1. They shall not stand in the judgement. 2. They shall not stand in the congregation of the righteous. Whence arises this conclusion.  

Proposition  The ungodly shall not stand in the judgement.  
Little explication shall need: who were the ungodly was before opened: The word strictly taken is confined to the breach of the first table; and in this place, though I would not absolutely restrain it to that sense, yet it is very probable, that it doth here especially point out such as neglect God in his worship, 
1 Tim. 1● 9  and the word sinners, the unrighteous; 
1 Pet 4.18.  they are joined often: certain is it, where ungodliness is rooted, there unrighteousness flourisheth, and where unrighteousness is fruitful, ungodliness is there deeply grounded.  
2. judgement is double, either in this life or the other: the temporal judgements see described, 1 Pet. 4. 17. Psal. 82. 8. and 96. 13. For he cometh, for he cometh to judge the earth: and is either exercised in the inward court of the conscience, or in the outward by afflictions. Secondly, the judgement of that other life, is called the general judgement, and the judgement of the great day, (jude 6.) the judgement after death, Heb. 9.27.  
3. To stand in judgement, is a phrase of speech signifying to overcome, or to be clear when we are judged: compare Rom. 3. 4. with Psal. 5. 5. So the Latins say, that a man falls in judgement, when he looseth the day. So then they shall not stand in judgement, is all one as if it were said, they shall be cast in judgement, yea cast down for ever and shall rise no more.  
The sense than is: Such as are without the fear of God, and care to please him, as Atheists, hypocrites, both when God rises here to judgement, either sitting in their conscience, or dealing with them in outward things by sickness or the like; and especially when he calls them to that great and general Assizes, shall utterly fall and be swallowed up in condemnation, and finally be cut off, and receive their portion with the Devil and his Angels.  

Proof.  Proof. Psal. 7. 11. 12. to the 17. verse, and 9.16.17. Pro. 19.29. Nothing is more common in the Scripture, than the denunciation and execution of temporal and eternal judgements upon ungodly and wicked persons.  

Grounds.  The grounds may be manifest to children: for this falling in judgement, or condemnation arises necessarily from these two causes; 1. the guilt of the person judged appearing upon sufficient evidence: 2. the uprightness of the judge pronouncing sentence according to the fact. Now ungodly persons are not only guilty, but the evidence palpable; for ungodliness, despising God, his word, worship and service, is that rebellion and treason against the King of Kings, compared to witchcraft and Idolatry: 1 Sam. 15.23. and the evidence undeniable; 1. the conscience accusing, 
1 john 3.20.  Rom. 2. 15. 16. and with it God the faithful witness, greater than the conscience. 2. The judge inflexible to any partiality. Rom. 3. 5. 6. and 2. 11. Pro. 17. 15.  

Instruction.  1. Howsoever flesh and blood dream of immunity, and impunity, and presumptuously counterfeit a mercy in God swallowing up his justice, yet is it impossible, but that there should be a judgement wherein men should receive according to their works. 
Eccles. 3.17. and 11.9.  And as among men there are Sessions and Assizes, some days more general for all, some more private and purchased sit: so shall we find that God hath sometimes a jayle-deliverie, when he enters into judgement with some particular Nations, or persons, besides that great and terrible day of the Lord, when all creatures shall be called to reckoning, see Psal. 7. 11. Prov. 11. 21. 31. jer. 25. 29. 1 Pet. 4. 17. 18. The general deluge of waters swallowing the old world, and that more particular and fearful vengeance of fire and brimstone drinking up the five Cities, and the private destruction of jeroboam, Ahab, and their families; and infinite other precedents, are abundant witnesses of this truth.  
But do we not see wicked rebels often flourish, and live in wealth and prosperity, yea die also and are buried peaceably, and pompously?  
Answer: To remove this stumbling stone; Certainly if the godly be here judged, much more the wicked; and if David and other Saints are corrected, no doubt but the reprobates are here also afflicted: for although their especial judgement is to come, yet now they go not free without the whip. 
Eccles. 9 2.  All things come alike to all; when the righteous be scarcely saved, where shall the ungodly and sinner appear? 
1 Pet. 4.18.  which is spoken of temporal judgements, as manifestly appears by the former verses: see also Pro. 11. 31.  
1. Therefore even those, who most seem to flourish, have often some scourge, which wholly distastes all their pleasure, nay many times some little cross (hardly so to be called) embitters all their abundance, that they live in it without joy, or comfort. Do but remember Ahab so vex with Naboths' denial, that all his Kingly delights could yield him no content. And look on Haman so troubled with the stiff knee of Mordecay, that all his preferment, and favour with the King nothing availed him. Ester. 5. 13. we see not the heart of any of these, nor know where they are pinched: we perceive some of them live in great plenty; But neither life, nor health, nor content consists in abundance: we see some of them laugh, 
Pro. 14. 13.  but even in laughter the heart is sorrowful, and the end of that mirth is heaviness. Certain is it that the nature of man takes more pride in building, planting, purchasing, then content, or joy in any of these things, when we enjoy them. And I know, that Solomon, when he had tried all earthly things found in them nothing but vainity, and vexation. The certain knowledge of death, and ignorance, what should become of his soul after death, forced the great Emperor to sigh, and lam●nt his poor estate. Animula vagula, blandula quae nunc abibis in loca? Poor wand'ring soul, what place now remains for thee? Oh think how deeply this thought must wound a worldly Christian, who hath so much Christianity, that he knows an hell, and so little faith (nay no faith) that he cannot expect heaven? who desiring and enjoying his portion in this world, can look for no other in the world to come, but that of the rich Glutton (Luk. 16. 25.) Thou in thy life time receivedst pleasure, therefore now art thou tormented? verily were there no other affliction for these men, but this very thought, it were sufficient to distaste a whole world of pleasure, and earthly riches, which any man can enjoy in this present life, and to make him in his own feeling most miserable, who in the eyes of carnal men appeers very happy, and glorious: and as that Philosophical Poet writeth: 
B●ethius.  If any man could look through their skin, and outward dress, he should soon perceive these great commanders, the greatest slaves to the most base, and cruel masters, even their own tyrannising lusts.  
2. Whatsoever they enjoy as good, is not given them as good by God. The Lord bestows good things upon the righteous for their good Deut. 13. 9 yet deals not so with wicked persons. But what 
* 1. Sam. 18. 21.  Saul most lewdly did, that doth God most justly. He gives many good things to be as snares to ungodly men. Psal. 69. 22. Nothing indeed is good, further than it is sanctified by God; what good did the Quayls to the Israelits, when they were sent in wrath, or Saul who was given in anger? who desires any honour from the King with his displeasure? But above all the rest, the last trencher for the reckoning spoileth all the feast: and the very thought of the same makes the meat bitter as death. For that general day, when all creatures shall be assembled to the great judgement, it hath infinite witnesses: I will cite only some. Before the flood Enoch (in the infant-world) foretold it. jude 14. 15. In the law this Prophet, as here, so Psal. 9 16. 17. In the Gospel they are infinite. Th●s the Apostle 2. Cor. 5, 10. and the judge himself Math. 25. 31. to the end of that chapter: as verily as Christ is already come in humiliation to be judged, so shall he come in glory to judge: neither will I stand further to prove a thing confessed, and with reason confirmed by the heathens. Only let us note, that as all things shall be framed to the infinite comfort of the faithful, so to as much terror to the ungodly. The judge shall be their Saviour, their witness the same judge, and their own peaceable conscience: the sentence, Come you blessed: the earth the place of all their sorrow burning, and heaven open to entertain them into the everlasting habitations of glory. On the other side all compo●ed to the affrighting of the wicked. The judge that Lamb whom they so despised, now the Lion of judah: The witness he, and their own stinging conscience: the earth where they placed all their hopes, consuming; the prison even hell gaping, and the executioner ready to carry them to that Tophet prepared of old, burning with fire and brimstone.  
2. In all the judgements of God the wicked shall fall: that is, howsoever before his abominable wickedness be found out, he is full of jollity and pride, yet when once he is touched with the whip, his heart melts away, his hopes perish, his countenance falls, and all his pride and pomp sinks as low as hell. That even the temporal judgements thus strongly work upon them, see job .8. 13. 14. and 11. 20. Pro. 10. 28. Consider Cain, Gen. 4. 6. 13● and Ahab, 1 King. 21. 27. Belteshazzar, Dan. 5. 6. Oh how approved a truth is that, 
Pro. 28. 1.  The wicked fly when none pursueth, but the righteous is bold as a Lion. While the furnace is heating seven fold, and the Soldiers stand ready to bind those royal young men, when the King's countenance was changed with fury, than did their heart's flame (as the furnace) with zealous courage, and with faces hardened they could tell the proud King to his face; 
Dan. 3.17.18.  Our God can, and will deliver us from thee, but if not, we will not serve thy Gods, nor worship thy golden image. For they, knowing that when they are weak in themselves, 
2 Cor. 12 9● 10.  then are they strong through the power of his might, who delights to glorify his power in infirmity, can strengthen themselves with an invincible confidence; 
Psal. 27.1.2.3.  The Lord is my light and my salvation, the strength of my life: of whom then shall I be afraid? 
Psal. 46.2.  when the wicked mine enemies came about me, etc. though an host pitched about me, I should not be afraid. We will not fear though the earth be moved. 
2 Tim. 1. 12. and 4. 18.  I know whom I have believed. The Lord will deliver me from every evil work. But when such storms arise on the wicked, they are done; their heart is in their heels: and we shall hear them as Numb. 14. 2. Would God we had died in Egypt, or in this wilderness, would God we were dead. 
1 Kiug. 22. 25.  They shall run from chamber to chamber to hide themselves. For the last judgements that then they shall fall and perish, is more manifest and confessed then needs any proof. Rev. 6. 15.16.17. The reas●n is evident: of the former, because, as when a lame man's staff is taken away, he cannot but fall, so wicked men forsaking the fountain of life, and trusting in pits, when now they are dry, their hopes are utterly lost. Again, they have no right to any good thing, but are as thieves, who while they are in their woods and coverts, frolic, but when apprehended, they are utterly dejected. For the other the truth is, there is nothing left for comfort, but all without and within are full of infinite horror.  

Reproof.  1. How fearful then is that infidelity and security of men denying this truth, and therefore never preparing for that day? Some are so fast asleep, rocked by the pleasures and delights in the flesh, and so ravished with the dreams of sensuality, that they neither can, nor desire they could awake: some so plunged in profits, either the sweetness of gain so bewitching, or worldly cares so possessing head and heart, that they have neither power or leisure to think of this, or any thing else belonging to their eternal good. True it is, that especial warning is given concerning these things, Luke 21. 34. 35. Mark .13. 33. and the mischief following foretell us there by the judge, but all the senses are so busied abroad in the world, that there is none at home to answer him. Should any friend thus call to us, nay any man in the way, Take heed to yourselves, whatsoever we were doing, we would look about us and consider the danger; but, as if our Lords warnings were only of course, we take no care of them, or of ourselves. How woeful will be the end of this drowsiness? how fearful our awaking? For what will you do now in the day of your visitation, and destruction which shall come? To whom will you fly, or where will you leave your glory? Thou who hast spent all thy time in vanity, what wilt thou do in the day of visitation, of thy sickness and trouble, when thy pleasures fall like dry leaves in Autumn, and all worldly commodities and comforts stand by mute, and all amort? Then thou wilt cry; 
Pro. 5.12. 13.  How have I hated instruction, and mine heart despised correction? and have not obeyed the voice of them that taught me, nor inclined mine ears to them that instructed me? Especially when by some smarting blow the Lord hath slayed off that skin of thy conscience, so that now with infinite torment thy hellish sins like a worm gnaw & eat into thy soul: when thou seest the armies of thy rebellions, more frightful than so many hellish fiends, mustered up before thine eyes, and all armed with fiery darts kindled by Satan, invading on every side, and wounding thy naked soul; and worse than all this, the fiery wrath of God, and terrors of the Almighty to fall down upon thy head. Then, O wretched man that I am, who shall deliver me from the wrath to come? Then the Minister must be sent for, than the word read and applied; then oh! that I could hear, oh! that I could believe, oh! that I could pray: oh for a drop of faith, of repentance, of mercy! But than who can know whether God will hide himself, whether the word shall profit, or his ear be stopped to thy petitions? Then shalt thou see in his colours, and hear with unspeakable affrighting, that cursed Satan tell thee out of the book of truth, 
Psal. 32. 6.  In the great water floods, they shall not come near him. When you stretch out your hands I will hide mine eyes, and though you make many prayers, I will not hear. 
Esay 1. 15.  He will tell thee, remember how long the Lord hath sought thee: sometime he commanded in the thunderings of the Law; sometime he entreated in the still voice of the Gospel; but thou despisedst both. Remember how long he patiently hath waited for thy returning, but thou hast contemned the long-suffering of God calling to repentance, and hardened thyself in thy rebellion. Remember how graciously he stood knocking at thine care, to enter into thy heart, but thou hadst barred the entrance, and set it open for the world: then entered I in, and have there kept possession to this hour. Know therefore thy Saviour is gone, thy time is past, and mercy is now out of season, and the judgements of God, and beginnings of hell have taken hold of thee. But above all the rest, in that last and terrible day of the Lord, whither wilt thou turn thee when thou shalt hear; Take that slothful (much more that lewd and rebellious) servant, and cast him into utter darkness: there shall be weeping and gnashing of teeth. Where wilt thou seek for help? from the world? It is all on fire, and all thy works wherein thou delightedst. In thine own heart? there thy conscience hath already kindled the fire of hell. In the Saints? those thou derided'st on earth. In the good Angels? they defy thee as the enemy of God, and vassal of Satan. In the evil Angels whom thou served'st? they wrought thy damnation, and are thy torments. In that merciful Saviour? the date of mercy is out, and this is the day of judgement, vengeance, and recompense. 1. Thy consorts are witnesses against thee. Thy conscience confesseth guilty. 2. The heavens shut thee out, which thou in thy life neglectedst. Hell stands open for thee, the Angels detest thee, the Saints, even thine own Father, Mother, and children abhor thee, the frowns of that angry judge strike through thy soul with infinite horror; and which is most fearful, the gracious Saviour of all the world laughs at thy destruction: & thou shalt hear him, who hath so long besought thee in vain to be reconciled to him, openly sentence thee, 
Mat. 25.41.  Depart from me thou cursed into everlasting fire prepared for the Devil and his Angels. 
Mat. 7.  After that sentence what canst thou say for thyself? what excuse can all the world yield thee? wilt thou say? Lord, Lord have not● I professed thy name? was I not baptised? have I not in thy name prophesied? but thou shalt hear; I know thee not, depart from me tho● worker of iniquity: thou careless servant neglecting duty, thou curser, thou swearer, thou Sabboth-breaker: what? wilt thou plead for further audience? why then didst not thou give audience? Alas! thou canst not plead that worst of a fool's excuses, to say, I had not thought; for he will tell thee to thy face, I foretell thee of this day: I warned thee again and again, I hid nothing from thee of all that thou seest and feelest, but testified it to thy face; I will not hold thee guiltless. Thou wilt not be able to say so much as, Lord have mercy upon me, for if thou shouldest, thou shouldst soon hear a bitter answers with what face dost thou now call for mercy? Thou hadst no mercy on thyself; I offered thee grace, I importuned thee to receive it, I even thrust mercy upon thee, but thou waitedst upon lying vanities, and forsook●dst thine own mercy, jon. 2. 8. Thou hadst no mercy on my members, abused'st, reviled'st, spoked'st of them the worst of evil, and discouragdst them all thou couldst. Thou show'dst me no mercy, thou piercedst, crucifiedst me, thou trampledst my blood under thy feet. Oh how shall we then cry for sorrow of heart, and howl for vexation of mind! 
job. 3.  Esay 65. 14. Let the day perish wherein I was borne, why died I not in the birth? why did I not give up the ghost, when I came out of the belly? Cursed be the day that ever I was borne: O that my mother had been my grave. Oh that I might once live again, oh that at length I might die, oh death, oh anguish, oh hell, oh infinite torment without measure, without end! Oh that now there were an heart in us to consider our latter end. 
2 Cor. 5.11.  We knowing the terrors of the Lord, desire to persuade you, and we are made manifest to God, oh that we were also made manifest to your consciences, that you might be worthy to escape all these things (Luk. 21. 36.) that you might lift up your heads with joy at that day, that we that sow, and you that grow, we that reap, and you that are reaped, might rejoice together.  

Exhortation  Let us therefore be exhorted to fasten first in our memory, then in our heart this great and terrible day of the Lord. Let us set open our ears to those heavenly summons, and know that it is not in vain that our judge, who desires to be our Saviour, so often warns us to take heed. Bind it as a sign upon thine hand, and set it as a frontlet between thine eyes; make thy soul to be affected with it, that thou mayest fear, and depart from evil, and turn this terrible day to thy comfort and everlasting happiness.  
Consider for motives, first the great consequence depending on it. It is not a light matter, that little concerns thee: but thy life, or death, thy unspeakable happiness or misery (and that not for a day, but for ever) which then is in action. Now in great affairs we never content ourselves with any measure of diligence: how shameful and full of unbelief than is this negligence?  
Secondly; It is impossible to keep our feet in the right way from error, if we have not this often in remembrance: for, as there are infinite ways mis-leading us, so there is no means better to direct us in the right way, then by remembering our end.  
But how should we fasten this day in our hearts?  

First by faith, persuading our hearts that this is truth, and to that end observing, not only the frequent testimonies of the Lord in the word, but also the assent even of our reason, and the confession of our conscience, scoring up our faults against that day. Even the heathen themselves upon firm and undeniable grounds have built this conclusion; now indeed when we believe it, and have brought our hearts to yield unto it, we shall not easily forget it.  
Secondly; Labour by prayer for sense and feeling of the Spirit, that God would take out this security and awake thy sluggish heart to wait upon him, and expect his coming.   

Proposition 2. 
Proposition  The sinners shall not stand in the congregation of the just.  
For explication of the words, who are to be accounted sinners was before delivered pag. 45. namely such as live in any open and notorious breach of God's commandment.  
Secondly; The Congregation signifieth here a certain Assembly or society of men gathered together, and so intends nothing else but the Church. Now the Church is diversely taken: sometime for the Catholic Church, that is, the whole body of Christ, comprising in it all the faithful, from the first to the last member of his mystical body living in the world. (Thus you will find the word taken, Ephe. 1. 22. 23.) sometime for some member of that body, distinguished according to diverse respects incident to it: thus the Church is divided into the triumphant, which reigns with Christ in heaven, or militant, which fights under his banner against sin, the world and Satan here on earth. The militant Church hath many subdivisions, and is either visible in several Congregations, professing openly the name of Christ; or invisible, which are the faithful in those Congregations, confessing also in heart the Lord jesus and his truth: who although (as men) are visible, and may be discerned by any bodily eye, yet as the faithful, and truly 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 Greek and Latin, East and West Churches; some lesser, as the Church confined to any one City; the Churth of Rome, the Church of Corinth; and some private, shut up in one family, see Rom. 16. 5. Philem. 2. There is also a distinction of a true Church, which continues in all fundamental truth delivered by Christ and his Apostles; or false, which declines to some heretical doctrines, and departs from the foundation, either from that rule of faith or manners: Thus as the Marcionits, Arrians, Macedonians, etc. 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 diverse other points of Christian doctrine. Now the Congregation here mentioned cannot be stretched to any other, but either the invisible, or triumphant 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, heretics, and hypocrites may come in sheep's clothing, and not only creep into the flock, but also rule and tyrannize in the visible Church, yet as they are no members of the true invisible Church, so when that great Shepherd shall separate the goats from the sheep, these wolves in sheep's clothing shall be uncased, and cast out into their own place with dogs.  
Proof. 
Proof.  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, virtue and vice cannot stand together. As therefore in the creation there was a separation of light from darkness, so in this perfect renovation.  
2. From the nature of the judge, who is of pure eyes and cannot endure sin, 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.  

Instruction.  Here therefore is manifestly taught us, that no sinner that is, no man living in wilful sin, and maintaining it in his practice, is, or can be a true member of Christ, or his Church, but indeed a very spot, and blot in it. Tru● is it that as a field is called a corn field, where there is much and perhaps more weed then good grain, and a heap of corn, where there is more chaff, not from the greater, but better part: so a Congregation where many Atheists, and hypocrites are mingled with the faithful is called a true church, though indeed those are but as ill humours in the body, rather griefs, than any parts of it. 
1 joh. 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 have the head ●f one kind, the body, or any member of an other, the head of a man, the foot of an ox. But the nature of Christ is the divine nature, pure, and holy, fre● from sin, therefore also his members have by in fluence from him been changed into the same divine 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 believeth, and is baptised, is saved, but he that believeth not is damned. We are buried in him by baptism; 
Mark. 16● 16.  the Gospel preached begets us in Christ: 
Rom. 6 4.5.  But the Gospel, and baptism where they are made effectual by the work of the Spirit cleanse, 
1 Cor. 4. ●5.  and wash from sin, and bring to us that sanctification, whereby we are purged. john .15. 3. Eph. 5. 26. Thirdly sin doth not only 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 grievous, and loathsome. If we are members of Christ he is our head, and King, but where sin hath dominion, Christ his sceptre hath no place.  
2. Howsoever wolves in sheep's clothing may creep into the flock of Christ, of which Christ hath given us warning Mat. 7. 15. and the Apostle Act. 20.29. 30. yet they shall certainly be uncased, not only in the final judgement, where their hypocrisy shall be stripped naked before all the world, and their filthiness bared to every eye, but here also, so far, that the Elect of God shall cle●rely discern, and avoid them as Math. 7. 16. God will lay open their falsehood, and discover their dissembling, see jerem. 29. 20. 21. 22. 23. Neither is any thing in scripture more evident, than this dealing of the Lord, who whensoever such Foxes have entered among his people, hath stirred up some eminent person, and filled them with singular gifts to resist them, lest the faithful might be deceived, and drawn away by their hypocrisy. Thus God opposeth Moses, and Aaron against james, and jambres: Elias, and Elizeus against the Priest's of Baal: I●remiah against Hananiah, Ahab, and Zedekiah; Christ and his Apostles against the Scribes, pharisees, and jewish false teacher's. Thus afterwards as haeretikes began to spring in ●he church, h● raised up many faithful pastors to cut down their lies, and display their hypocrisy, which is evident in the story of the Church: and eminent this way was that holy Augustine, who was called, and indeed was the mall of heretics.  
The reasons also are clear and plain: First and especially, the love of God to his Church, who as he hath sent his son to bring them out of the power of darkness, and the shadow of death, so also hath given his Spirit to guide and lead them into all truth, and his word as a touchstone to try these spirits whether they are of God.  
Secondly; The vigilancy and care of those whom God hath set as watchmen, who being not hirelings but faithful Pastors, do not fly when they see the wolf, but give warning to the sheep.  
Thirdly; There is a spirit of discerning, Philip. 1. 10. which God pours out to the faithful in diverse measures according to their place which they hold in the body of Christ: to some more, to some less, to all some; so that even babes to whom S. john writes, may try the spirits whether they are of God. 1 joh. 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 abhor it, see 1 joh. 2. 19 20. 21.  

Refutation.  Here is offered a very fit occasion to lay open the hypocrisy of that false Church, and her apostasy which challengeth to be not only the true, but alone Church and Spouse of Christ, True it is, that as the body of that Antichristian Synagogue is covered with sheep's clothing, so the head hath put on the front of the Lamb, Rev. 13.11. but indeed the body when it is stripped, easily discovers itself to be the beast, and the head when it speaks in the doctrine proclaims the Dragon. You shall know these false Prophets which come in sheep's 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 themselves. How by their traditions and vain inventions they have made the word of God of no effect, may appear by these few points of their religion.  
But first let us remember that Piety consisteth either in inward or outward duties to God: the one being as the soul, the other as the body of religion. Of the first those are principal, knowledge, love, fear 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 Sabbath. Now how grossly the Papists in their doctrines have perverted all these parts of God's worship, may very briefly appear to them who will duly consider it. For knowledge, they deliver that hellish proposition, Ignorance is the mother of devotion, to which their other doctrines and practice are squared; labouring to hold the minds of their people in gross darkness, and therefore not only forbidding on great penalties the common acquaintance and use of scriptures, but affirming, that he is a friend to heretics, who maintains 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 love, they have utterly broken the bond of spiritual marriage; First by that Saint-adoration, deifying holy men, and allowing them Altars, prayers etc. Secondly, also by their digressing and wilful departing from the word, and Ordinances of Christ, which is a manifest breach of love: joh. 14. 24. For the fear of God, (the very bond of our Covenant, jer. 32. 40.) first they have made it in vain by the traditions of men, Esay 29. 13. Secondly, in place of that filial fear (knitting our souls to him in reverend love) they plant an hellish fear of God in the hearts of their people, to be afraid to approach unto him by prayer, as being a great King, and a rigid observer of all that is amiss. For faith, they have wholly unsinued it, not only 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 kind, their invocation of Saints, ask of them, whatsoever a creature should ask of God: the neglect and contempt of the word, setting up against it, the false light of their traditions, perverting the Sacraments, despising the Sabbath (a sin so notorious among them and maintained) make evident what religion they profess, and whence they had it. But especially observe their rejecting of Christ in all his offices, as King as Priest and Prophet, (allowing him indeed the names) but detracting in effect the power and exercise of these dignities from him. For first, whereas the Lord God hath given us only 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 authority to his very Apostles; they do not only ascribe full power to the Pope over the universal Church on earth, nay under the earth also (namely that which they dream to be in a purgatory) yea even of that which is in heaven, (for 
* So Clement 5  they take upon them to command Angels:) but also call him openly (and justify those titles) the head, the Monarch, and Spouse of the whole Church. Nay saith Bellarmine; 
Bellar de eccles. lib. 3. c. 5.  He is the supreme head, to give 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 levitical, they as low depress it by the same arguments namely the frequent, and indeed infinite repeatings of it; and to supply it, they add their own satisfactions and merits, whereby they remove temporal punishments, and have invented a new sacrifice of Christ, unbloodie, and a new priesthood of massmongers. Thirdly whereas Christ is our only Prophet, or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine, they have so tied the ear of the Church to the tongue of the Pope, that they do not only ascribe unto him an unerring power in teaching, but most brasenly affirm, 
Bellar. de Roman● Pontif. l. 4 c. 5 p. 804  that if the Pope should err in commanding vices, or forbidding virtues, the Church were bound to believe that vice were good and virtue naught. So is their practice: for whereas God pronounceth surfeiting and drunkenness to be sins excluding from life: they affirm that eating of flesh in Lent, though in all sobriety, is a greater sin than it: the breach of the Pope's more heinous rebellion's then the breach of God's commandment. Thus to burn in lust is a filthy and hateful sin in the sight of God; they teach that marriage in a votary is greater: so that when God commands, they which cannot contain let them ●arrie: this command of God in their votaries they call and maintain a sin, a very great sin: so to live in burnings in a votary (which is a foul sin in God's account) is not only with them an holy estate, but full of merit and supererogation. 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 Gospel, excepted) every one sees through their gross hypocrisy. Certain is it, that all those doctrines wherein they differ from us, have neither sufficient ground from the scriptures (but are devises and traditions of men) nor have any aim to the glory of God, but wholly tend to the advancing of the Pope, and enriching his Treasury and Clergy.  

Reproof.  here that blockishness of people, some hellishly ignorant, some obstinately wilful is to be rebuked, who though they live in open, and confessed sins, and rebelliously maintain themselves in that course, neither reforming, nor purposing to reform themselves, nay hating, and scorning the name of reformation, so desperately impure, that they laugh out the name of purity, yet still suppose themselves members of Christ, and such as shall stand in the Congregation of the just. There are many who imagine themselves free from those gross, and apparent sins of the time, or at least from that measure which they see, or suppose to see in others, and consider themselves in the flattering glass of their own partial opinions, as being no common drunkards, swearers, whoremasters, thieves, oppressors, nay keeping their Church well, living honestly among their neighbours, and by them esteemed, and called honest men, hence think all safe, though in the mean time they live in many actual sins, both of commission, omission, yea such as are palpable. For ask even one of these. Indeed I perceive you do not fill your mouth with the grosser oaths, nor abuse the wounds, blood, and body of your Saviour to his dishonour, as too many, but do you not swear at all? Do you not use the Mass, our Lady, your faith, and troth in oaths? Well now; And hath not Christ commanded, Swear not at all? Is not this then a confessed breach of God's commandment, and do you not live in this, and refuse to be reform? So again. I see you are no common drunkard, to abuse yourself (as many do) who are every week, and most days in the week distempered, and are turned into beasts with drink. But do you not spend too much time in the Alehouse? do you not ordinarily drink more than is sufficient? nay tipple when you have no need at all? But especially if you question them in sins of omission. Do you not leave undone many necessary duties? do you not continually neglect reading, and private meditating in the word? do you not let pass private, and Household prayers, and the like? Above the rest, negligence in performance of duty they account as nothing: as demand of them, what zeal have you in prayer? what hnnger for the word? what diligence in service? what thirst of righteousness? what longing after God? They cannot deny that they are very deficient, nay indeed that they have no sense of these things. And alas! dost thou not know, that sentence is passed for sins of omission? Mat. 25. Dost thou not know that the curse belongs to those, who do the work of God negligently, jer. 48. 10. But what marvel if these flatter themselves, when even the most enormous livers sing peace to their own souls, and make no doubt to go to heaven through the midst of all profaneness. For ask them; Is it not sin to break the Sabbath, to do thine own work upon God's day, to absent and withdraw thyself from the Assemblies? Is it not sin to swear, to curse, to rail, to slander, to speak basely of those that desire to fear the Lord? what wretch can deny this, who yet practiseth it continually, and foully scorns to amend and repent, or to hear of repentance, but hates his reprover, and dete●ts any admonition, though spoken from the mouth of God?  

Exhortation  Learn here to know thy estate and thyself, and shake off that security of men in a matter of such importance: go upon sure grounds, and such as cannot deceive thee, And for motives remember; 

First; That a wiseman will be diligent to know the estate of his flock, and of his herds: 
Pro. 27. 23.  a man that is careful to thrive in the world, must often cast up his account: and is it not more needful to know the estate of thy soul?  
Secondly; Thou knowest not how suddenly the day of thy account shall come, or whether then the Lord will give thee any leisure or heart to do it, or whether he will then suffer thee to come nigh him.    
But what means are to be used?  
First, learn not to trust in thine own heart, 
jer. 17. 9  for it is deceitful above all things. Remember Prov. 12. 15. and 14. 12. The way of a fool is right in his own eyes, but he that heareth counsel 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.    

Psalm I. Verse VI For the Lord knoweth the way of the righteous, but the way of the ungodly shall perish.  
IN the former verses the Prophet having discovered the good and evil way, and the issue of both; now in the conclusion by a necessary argument confirms all that truth, and gives an evident reason, why the godly who seek the Lord in his word and ways cannot but prosper and be blessed: and the wicked that despise God, and walk after their own lusts cannot but come to confusion: namely, because God knows the way of the righteous, and the way of the ungodly shall perish. The first proposition is.  

proposition  Because God knows the ways of the righteous, therefore shall they prosper and be blessed.  
Two words must be opened, first what is meant by the way of the righteous; secondly what kind of knowledge is here intended.  
For the former, though there is here a double figure, ●irst a metaphor, where the soul directing the continual course of our actions, according to the rule of God is resembled to the body, walking in some track, or path, and a metonymy, where the way is put for a continual walking or stepping in the way, yet is so ordinary, not only in the Scripture commonly used by the Spirit, but in our speech to compare the life, or practise of any man in any trade temporal or spiritual to a way, and so to call it, that it shall need no further labour in explication.  
The other, what this knowledge is in God, hath more difficulty and needs more unfolding; Knowledge, ●s it is very frequently used in Scripture, is not confined to the understanding, but more largely extended to other faculties of the soul, even the will and affections. In which general acception it may be described, that action of any of the reasonable faculties, namely understanding, will, or affection, whereby that faculty apprehends any thing and applies itself unto it. For look as in the bodily senses they are then said to hear or see, when the object of the ear and eye entering into them is by them apprehended and applied; For example: The ●are is said to know what is spoken, when it apprehends the words, & applies itself in the faculty of hearing unto the voice: the eye to know the colour, which it lets in, and exerciseth itself in beholding: so when the understanding, will, and affections busy their several offices in applying their powers to any thing, they may not be unfitly said to know it. Now therefore as when the understanding apprehends any intelligible object, and applies the faculty of discerning unto it, it is said to know it: so when the will whose office is to choose or refuse, 
See Amos 3. 10.  applies itself to the object in choosing, than the will may be said to know. So likewise we may say the affections know that which they love or honour. Thus man is said to know God, 1. when the Lord having revealed himself and his will in his word, the understanding (applying it s●lfe to this object, and receiving into itself this revelation) perceives it. Thus it is used Psal. 9 10. They that know thee will trust in thee, etc. Thus it is said, The heathens know not Gods judgements, as being never revealed to them, nor they perceiving them, Psal. 147. 20. 2. When he chooseth the Lord to be his God; So 1 Chron. 28. 9 Know the God of thy fathers, that chose him, and set him up in thy heart to be thy God. 3 when he loveth and feareth God. Thus the sons of Eli are said to be wicked that knew not God. 1 Sam. 2. 12; and sometimes all these included in one, as john. 17. 3. This is life eternal to know thee the only true God, and whom thou hast sent jesus Christ: that is, to know thee with the understanding, and jesus Christ by conceiving those things which are revealed of God the father, and the Lord jesus Christ, to know with the will, and affections by choosing, and loving thee, testified in all obedience, is life eternal. Thus likewise God is said to know men, or the ways of men, not only because he knows, and searches the heart, and understandeth the thoughts Psal. 94. 11. but because he chooseth any people Amos .4. 2. and because he loveth, and delighteth in any: Psal. 144. 3.  
Thus then is the sense of the words. Because God seethe chooseth, and loveth the ways of a righteous man, therefore he shall prosper, and be blessed.  

Proof.  The point is evidently here affirmed, and will further be cleared in that which follows.  

Grounds.  So likewise the grounds are apparent, 1. In God, 2. or opposite creatures. In God his infinite power, in the enemies their subjection, and weakness. For lay down this first as a confessed truth: God sees, choses, loves the ways of righteous men, secondly he is of infinite power, doing whatsoever he will in heaven, and earth. Thirdly no creature able to resist, and hence necessarily will follow this effect, therefore shall they prosper, and be blessed.  

Instruction.  1 The Lord understandeth, and seeth all the ways of righteous persons: whatsoever duty they perform in obedience to any of his commandments, though in secret, and in the heart, he discerns and will reward it openly Psal. 139. 1.2. 3. 4. Math. 6.4.6. 1. Cor. 4. 5. Heb. 4.13. Much, and every way profitable use have the Saints made of this truth; hence some have fenced themselves from many tentations, and kept their hearts whole and sound, joseph (Gen. 39 9) having his eye on the eye of God, preserved his body from his Mistress unchaste allurements. Some have hence learned to deny themselves, and to prefer the rebuke of Christ before all earthly treasures, as Moses. Heb. 11.26. But of especial use is it for consolation, as well against tyrants, and bloody persecutors, as Psal. 35. 13. 14 15. 17. 22. 24. as against terrors of death. Thus Hezekiah held up his head, and lifted up to God a confident, and effectual prayer even after the message of death, Esa. 38.3. How great a comfort would it be to a servant or child, when he had offended, or failed in duty, that his master or Father could see the unfeigned sorrow of his heart, or could discern how strongly he desires to do stronger service? This comfortable advantage have all the Saints: they serve such a Lord to whom they may truly (as David) say, What can David say more unto thee? for thou Lord knowest thy servant. 2 Sam. 7.20. or as Peter, Thou knowest that I love thee, joh. 21. 17. And indeed how should it be otherwise? 
Psa. 94.9. 10.  He that planted the ear shall he not hear, and he that form the eye shall he not see, he that teacheth ma● knowledge shall he not know? How is it possible that the Creator should not know the creature? 
Pro. 16.1. 2.  He in whose hand are the preparations of the heart, and the answer of the tongue, he who pondereth the Spirits, how should he be unacquainted with any thing in man. Secondly; As the Lord is every where present, is not, nor can be excluded from any place, th● heaven of heavens cannot contain him, 2. Chron. 6. 18. so is he especially present with the faithful. God dwells in the humble: Christ dwells in the faithful, Ephe. 3. 17. 
Esay 57 15.  They are the Temple of God, and the holy Ghost dwells in them. 1 Cor. 3. 16. being even the soul of their soul, quickening them john 6. 63. freeing them, and bringing to liberty, 2 Cor. 3. 17. teaching, and prompting them, joh. 14.26. and strengthening them, Ephe. 3. 16.  
2● The Lord chooseth out the righteous for himself, and their paths for them; preordaining, setting out, and preparing their way in which they shall walk, and ordering their steps in that way. 
Psal. 4. 3.  The Lord chooseth the godly man: God will teach those that fear him the way which he chooseth. 
Psal. 25. 12.  See Ephe. 2. 10. where we easily perceive, that as God culls out the faithful, 
Esay 30. 21.  so doth he set out all their works for them, and prepares them, not only laying down this way plainly in his word, but writing it in the hearts of his people, giving them also the will and deed: see Esay 26. 12. As he doth not create them to be idle, or viciously employed, so he purposely maketh them new creature's, that they may walk in newness of life. This that they may do, he ordaineth good ways and sets them out for them, and leads them along to the end, having prepared both the way and end for them. Look as a wise loving father considering his child's disposition, appoints, fits and trains him to some calling which he thinks well of, and in which he may prosper: so the Lord having graciously called any to his knowledge according to his own love and wisdom sets out and makes ready for them that which he knows most fit and convenient. And necessarily is it that the Lord should effect this for his children. For; 


jere. 10.23.  First, The way of man is not in himself, neither is it in man to direct his steps. If therefore they had no better Guid● then themselves, they could not prosper in their ways.  
Secondly, There are so many difficulties, snares, and stumbling blocks in the way laid, and hid by Satan and his instruments, that they must needs fall, unless the Lord should bear them up and sustain them. Thus he prepares the way, streitens the crooked turnings, and smooths the roughness, Luk. 3. 4. 5. and puts under his hand, when they are ready to fall, Psal 37. 24.  
Thirdly, Satan and his followers, principalities and powers, and worldly governor's are their professed enemies in this journey, resisting them in all good actions, and fight with all their armies to stop, and hinder them that they may never enter into the land of promise, Zach. 3. 1. Ephe. 6. 12.    
3. The Lord doth love and honour not only the persons of all his Saints● but their ways also: with an everlasting love have I loved thee, see Pro. 15. 9 and Psal. 37. 23. 24. The Lord loveth the way of the righteous, though he fall he shall not be cast off. 
jer. 31. 3.  So likewise he honours those that honour him, 1 Sam. 2. 30. Rom. 2. 10. 
Psal. 147.11.  Such honour have all his Saints. The reason of this is plain and necessary.  

First, God is himself infinitely righteous, & therefore cannot but love and honour righteous ways & persons: Psal. 33.4. 5. Nothing is a more effectual motive of love, than the likeness and nearness of quality and studies: even nearness of blood yieldeth to this, and stronger amity hath been contracted by likeness of manners, then by any other respect.  
Secondly, Righteous persons and ways are the principal works of God; we are his new creatures, and all our good works are wholly framed by him: He makes us know what is good, he gives us a good will to good, and then perfects it in good actions. Now God loveth all his works. If we look over all the holy histories, we shall find this truth wonderfully confirmed in the dealing of God with his people: especially in that of David, who being after God's heart, and bending all his study to magnify the name, and advance the worship of God, was again magnified, and much loved and honoured, see 2 Sam. 7. 8. 9   
4. We learn here the infallible happiness of the righteous: for se●ing this knowledge, of God is the cause of their blessedness, it evidently follows, that as sure as God knows th●m, and all their ways, so certainly shall they attain the state here mentioned and promised, Psal. 112. 1. so Mat. 5. 3.4. 5. 6. etc. As therefore Isaac speaks concerning jacob, I have blessed him, therefore he shall be blessed, Gen. 27.33. Or as jacob of his beloved joseph, Gen. 49. 26. The blessing of thy father shall be stronger than the blessing of mine elders; unto the ends of the hills of the world shall they be upon the head of joseph, etc. so much more strong, much more lasting are the blessings of God upon his beloved children: for who shall or can curse where God hath not cursed? Num. 23.8. such places are infinite; especially observe that sentence, Prov. 3. 13. Blessed is he that findeth wisdom. Consider the words before, and following the meaning is; As a Merchant who by continual travel and traffic, hath found and gotten for himself much gold and silver, and all manner of earthly goods, is already rich, and in the supposal of earthly men well to pass, so that man who hath laboured in the word, and trading with it, hath attained that true wisdom consisting in holiness, is blessed in his work: see jam. 1. 25. And the same reason settleth this their blessedness: for the Lord is unchangeable, his seeing them, loving their ways is unalterable: therefore so must their estate be, which (as before is manifest) fadeth not, 2 Tim. 2. 19 The reasons also manifesting this truth are diverse, as; 

First; That absolute decree, promise, and truth of God, which every where he hath published in his word, who cannot lie or dissemble, and will not reverse any thing he hath spoken. Hath he said and shall not he do it, Numb. 23. 19  
Secondly; That constant and unchangeable love of God, joh. 13. 1. who reputes not of his gifts, Rom. 11. 29. but bestows one that he may make way for another, and delighteth to heap upon him abundance, who hath received any grace, Mat. 13. 12. Blessings (indefinitely) are upon the head of the righteous, Prov. 10. 6.  
Thirdly; That permanent grace of God, that remaining seed, 1 joh. 3. 9 which according to the tenor of the new Covenant is not fading nor subject to loss: They shall not depart from God, & therefore received that last bond of the covenant, 
jere. 32.40.  the fear of God, which endureth for ever, Ps. 19.9. Certain is it that as worldly man thirsting for gain, when he hath betaken himself to some good trade, and finds it sweet, is now and every day more eager of the world then before: so where God hath seasoned the heart with this spiritual and heavenly covetousness of the world to come, the riches of grace and glory, the more he employeth his labour in God's ordinances, and faithfully seeks, the more according to Gods promise he finds; the more he finds, the sweeter still it feels, and this sweetness is a more sharp spur to his hungry soul: hence he is whetted more earnestly to pursue, hence the more he obtains; and grows every day more blessed.    

Reproof.  1. Now therefore not only wicked and profane persons are here reproved, such, who because they have not God before their eyes, think not that God hath them in his eyes; such as say, God hath forgotten he hideth away his face, and will never see: such as despise God, and say, he will not regard: Psal. 10. 11. 13. such fools, as confess God made their seeing eyes and hearing ears, yet think he never sees nor perceives: see Psal. 94. 7. 8. 9 But as these, so many other holy and faithful Christians are here to be chidden, who are often deeply plunged into many bottomless tentations, and even swallowed with grief, because they forget this comfortable truth, and do not consider in the evil day, that the Lord hath seen, and written up for them all their labour of love: he hath recorded and keepeth tale of their sighs, and bottles up their tears as a memorial for them. For in the cloudy and dark day, when Satan draws their eyes wholly either to the sinful actions which they have committed, or to their sinful affections yet remaining, and fight, and oft prevailing in them, they make no question but God sees all their misdeeds and sins, but that the Lord should behold their spirits sighing under the burdens, groaning under this oppression of Satan, that he should in mercy, compassion, and love behold the wrestlings, struggle, and the bitter grief of their hearts thus yoked with the body of death, they utterly forget. But because they despise their own poor and weak endeavours, as being low in their own eyes, they suppose they are also despised by God. This we must carefully amend, & fasten this truth in our memories, that the Lord cannot despise his own work in his creatures, but sees & perfectly knows all the thoughts of our heart, so that our desires thirsting for his righteousness, and our cries calling out to be delivered from this woeful yoke-fellow of sinful corruption, are all heard and noted by him.  

Reproof.  So likewise are here many to be rebuked, who make no good use of that doctrine so plainly, and comfortably laid down by the Spirit, and frequently handled in the scripture, namely the election, and predestination of the Saints. Some are so impudent, that they would wholly silence this truth, not considering, that things revealed belong to us and our children. 
Deut. 29. 2●.  Some even devilishly blaspheme it, as a dangerous, and desperate doctrine, which driveth men to hell, and desperation. Others eschew it as a rock, and dare not touch, or meddle with it: and very few who make right use of it. Certainly as it is very full of use for the faithful for humiliation, as remembering that God chooseth their persons, yet not being, before they are called, before they know him; that he predestinates all their works for them, and ordereth them to their hands, that he gives will and deed, in a word, that he foresees us, loves us, out of his love prepares us for grace, and then giveth it, when he hath fitted us for it, and all this without promeriting, nay any concurrence on our part, that after he worketh in us, and perfits what he begins, and crowns what he hath perfited, and for our consolation, that it is not in him that willeth or runneth, but in God that shows mercy, and not for our righteousness, but because he hath chosen, us, that his purpose according to election may stand not of works, but of him that calleth: 
Rom. 9 11.  so is there great use of it in wicked persons, for warning, and caution. Neither can I see how any desperate person can pervert this, but in the like manner he may abuse any other doctrine to his destruction; as the Papists this day abuse that point of justification by faith, and not by works, and many other: we must therefore not only retain this truth, but apply it to that end for which it was given by God, making our calling and election sure.  
3. So also the neglect and despising of that truth (namely that the Lord doth love and honour the persons and ways of godly men) is here reproved. Hence might wicked men tremble to see how hateful and abominable their ways and persons are in his sight, who can recompense, and surely will reward them according to their works. And how justly might thousands of Christians tremble, when they see their affections in this particular so contrary to Christ? For they account basely of those whom God honours, hate those whom God loves, show to them all contempt and malice in reviling, slandering, or any abuse that they can or dare offer. What member of Christ art thou, who despisest such as thy head hath crowned with his heavenly Kingdom? How far from a Christian, who hast no love to such whom Christ hath loved beyond his life? So also by forgetting this lesson many deprive themselves of much comfort. For how much joy might the weak Christian gather here, if he did continually remember; He that hath given me an heart to love him, he first loved me, he hath set his heart upon me for good, and therefore hath drawn me from my wicked & vain conversation to serve him? and if he hath loved me when I was an enemy, will he forsake me now he hath seasoned my heart with some measure of love, and desire of his service? What a cordial would this be against all the revile, contempts, and despiteful usage of the world? we are therefore much to blame, that we make no better use of a truth so full of profit and consolation.  

Comfort.  Hence may the faithful soul in any necessity and upon all occasions draw endless comfort. How did this hearten David in all persecution of Saul, and slanders of his enemies? Psal. 18. 10. etc. Psal. 7. 3. etc. yea indeed in all his trouble: nay when he found his tongue unable in that duty of thankfulness to pour out his heart (2 Sam. 7. 20●) this yet offered him much consolation, Thou Lord knowest thy servant. The like see in jeremy in much tentation, and many grievances, jer. 12. 3. Especially remember job, who when he was assaulted on every side, without and within, his friends accusing him of hypocrisy and fight craftily against his faith: the enemy bringing all the terrors of God in a full army against him, and making him possess the iniquities of his youth: yet could uphold his soul, and keep it from sinking in this storm with the remembrance of this truth, and strongly applying it to his heart, found powerful consolation in this; He knoweth my way and trieth me. That excellent Apostle persecuted by bloody Infidels, 
job 23. 10.  jews, and Heathen, slandered, and wronged by false Brethren, nay too little esteemed by his own children in the Spirit, accounted the offscouring of all things, could fully satisfy his own soul, and comfortably wait on God on this knowledge, God was his witness: 1 Thes. 2. 13. and could therefore ●light that censure of man 1 Cor. 3. 3. 5. We should therefore apply this for comfort, when we are reviled as hypocrites by the world, or inwardly accused by Satan, that God sees and will judge; when we are despised by men, that God hath chosen us; when we, and our actions in God's service are hated and abased, that God hath loved and honoured both.  

Exhortation  Labour for such ways as are acceptable to God, such as he hath chosen, and commended; such as he loves, and honoureth. For motives, oh remember thy heart is very deceitful, and will easily blind thee with counterfeit shows, and false hopes if thou lookest not very narrowly to it. Learn therefore of this Saint to consider thy paths, and with haste putting away delays, to turn thy feet into the ways of God. 
Psal. 119.59. 60.  Say with thyself; All the ways of man are clean in his own eyes, 
Pro. 16. 2. and 21.2.  but the Lord weigheth the spirits: Every way of man is right in his own eyes, but the Lord pondereth the hearts. Now what shall it profit me, if I as those vaunting pharisees justify myself, when the Lord knows and condemns me? what good shall I reap from man, that my actions are highly esteemed in the world, when they are abomination to God? 
Luke 16.15.  Let me never forget that there is a way seeming right unto man but the issues thereof are the ways of death: think with thyself what horror will assail and daunt thee in that day, when having securely trusted in thine own heart and ways, thine eyes are at length opened to see thine error, that thou and all thy works are hated and detested by the Lord. Consider what infinite comfort and joy will spring in thy heart in all estates, yea the most afflicted, when thou canst say in truth, that thou hast tried and weighed thy paths before they come to that great trial, to be pondered by the Lord; and hast unfeignedly taken up those ways, and walked in them uprightly with thy best endeavour, which God himself hath chosen and set for thee, and will accept in his mercy. Learn therefore to trust in the Lord with all thy heart, 
Pro. 3. 5. 6.  and lean not to thine own wisdom: in all thy ways acknowledge him, and he shall direct thy ways.  

Proposition 2. But the way of the ungodly shall perish.  
In the former words the Prophet gives an infallible reason why the faithful shall prosper in their ways, and be blessed: here also he useth a necessary argument, why the ungodly cannot have good success, nor ever attain to happiness. Now how soever he leaves out the Antithesis or opposite axiom to the former, God knows not the way of ungodly men; yet is it here without question to be understood. I will therefore handle it fully, and annex the cause with the effect in this entire proposition.  

Proposition  God knows not the way of the ungodly, therefore they & their ways shall perish.  
The words have been before sufficiently cleared: as well who are the ungodly, what also is meant by their ways is evident enough; their thoughts, counsels, enterprises, nay also their outward dignity, glory, authoriritie, etc. So likewise what this knowledge is may be easily discerned, namely, the Lord indeed knows to take notice of them for their confusion, but to approve or respect them knoweth them not. Lastly, that is said to perish, which attains not the end to which it is aimed, 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 ways, therefore they shall certainly be destroyed and consumed.  

Proof.  Proof. Mat. 7. 23. and 25. 12. Psal. 9 17.  

Grounds.  Grounds, as in the former proposition so here, are; 

First, the overruling power of God, who doth whatsoever he will.  
Secondly, the weakness of his enemies, not able to resist, 
Psal. 110. 1.  as being (even the proudest of them, and most rebellious) ●his footstool.  
Thirdly, his infinite justice, which cannot hold the guilty innocent, Exod. 34. 7.    

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.  He that dwells in heaven shall laugh, the Lord shall have them in derision. The fool shall not stand in thy sight, thou hatest all them that work iniquity. 
Pro. 3.34. Pro 10. 3.  With the scorner he scorneth. For their estate; He casteth away the substance of the wicked: for the lust of the eyes, the pomp and splendour of the wicked, and the pride of life is of the world; hateful therefore to God. Nay if we look to their religion, it is a burden, and hateful: 
Esa. 1. 13. 14.  Incense is abomination to me, I hate your new moons, etc. their sacrifices abominable: their best works b●t glittering sins, 
Pro. 15. 8.  as says truly that good Father: in which respect our Saviour affirms, 
Luk. 16. 15.  that which is highly esteemed among men to be abomination in the sight of God. Hence God more commends a poor child, than an old King which refuses admonition. Verily even in that most meek Lamb of God, 
Eccles. 4. 13.  we cannot but see a wonderful hate and scorn of reprobate wicked persons, even of those which were most magnified among men, either in regard of their temporal or spiritual estate. How contemptuously doth he speak of Herod? 
Luk. 13. 32.  Tell that Fox: how sharply and bitterly doth he abase the pharisees? Mat. 23. from the 13. verse to the 34● especially in that comparison verse 27. where they are resembled to white graves, swarming with worms, and stinking with rottenness. Above all the rest, how zealous an indignation doth he express 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 scerne: and if we look upon God, as he hath described himself in his word, we cannot but see in him those excellent properties, which necessarily thus work upon such an object. For what is the object of rejection but evil? Now the ungodly are evil in their persons, states, actions; There is no good in them, Rom. 7. 18. but a continual course of evil, Gen. 6. 5. So what is the object of hate but contrariety? And wicked men are in all things contrary to God; contrary to his holiness, he light they darkness: he infinitely pure, they wholly and extremely polluted: contrary to him in his rule and government, ever resisting and rebelling. What is the object of scorn, but folly and proud beggary? Such are all the wicked: continually called fools by the wisdom of God, and most justly; for certainly naturals are not so sottish in things temporal, as they in spiritual and eternal. They are beggars, having nothing but alms 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 infinite pureness, goodness, 
Pro. 15. 8. 9●  wisdom, and majesty, in whose eyes therefore such persons, and all their ways cannot but be abominable.  
The persons of wicked men, their thoughts, enterprises, honours, and whatsoever most shines, and glitters in carnal eyes, shall come to nothings perish, and consume For their persons. 
Psal●●3. 18. 19● 27.  Thou hast set them in slippery places, and castest them down into desolation. How suddenly are they destroyed, perished, and horribly consumed? Lo they that withdraw themselves from thee, shall perish; see job. 21. 17. 18. and jer. 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 think their houses shall continue for ever, and call their lands by their names, but mad shall not continue in honour: he is like the beasts that die. He shall take nothing a way, when he dieth his pomp shall not descend after him. 
Esay 54.14.  Hell hath enlarged itself, and hath opened his mouth with out measure: and their glory, and their multitude, and their pomp, and he that rejoiceth among them shall descend 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 jer. 22. from the 13. verse to the 20. Consider the rich man in the Gospel. Luk. 12. 18. 19 and 1 Thes: 5. 3. Herod in all his pomp is smitten, and dies eaten with louse Act. 12. 23. Reason also will strongly back this truth.  
For first the very nature of all these things is earthly, and therefore turning again to earth 1 Pet. 1. 24. made to perish, and perishing in the use. The very use of life, and all things pertaining to it consumes it, so that the more it grows, the more it decreases. Now the life of a wicked man, and all that belongs to him, are earthly. 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 itself.  
Secondly as their persons, so their counsels, and enterprises, and all their authority is set against God, and are contrary to him, now two contraries cannot consist together, but one shall fall: but as God himself lives for ever, so his counsel shall stand for ever Pro. 19 21. and jer. 44. 28. Ezech. 1. 6. And evident is it, that their wisdom is enmity with God, it cannot therefore but perish. For as when an earthen pot will dash itself against a rock, or an iron vessel, it will soon be cracked, and broken. So when we earthen worms fall up●n this stone, 
Math. 21. 44.  we shall be broken, and on whomsoever it shall fall, it shall grind him to powder; see Psalm. 2. 9 It is therefore impossible there should be a God, and that ungodly persons, counsels, and actions should prosper: but seeing God his counsel, decrees, and honour must stand, theirs must fall. Haman, and Mordecai cannot stand together, much less God and ungodly persons. They are but as a potter's vessel, and he crushes them with a sceptre of iron, they cannot therefore but be broken in pieces.  

Reproof.  1. Here may we admire, and detest that strong folly of men, which desire, resolve, and delight to be in their society, and condition which is thus hated, rejected, and scorned by God. For do they not know that wicked persons living in open rebellion against the laws of God, are by God rejected, and hated? are they ignorant, that they live, and so purpose to live in this estate? they can deny neither: yet shall no persuasion bring them out from their resolution, but thus they have, and thus they will continue. They hear the threatening, and thundering word of God. 
Pro. 15. 8. 9  The sacrifice of the wicked is abomination to the Lord, and all their ways. 
Pro. 11. 20. 21.  The froward in heart are abomination to the Lord therefore though hand join in hand, they shall not be unpunished. They hear their own souls testify, while thou livest in this rebellion, neglect, and restraint of prayer, contempt of the word, breach of the Sabbath, swearing, lying, drinking, thou art a most accursed creature. They hear the g●acious promise of God, 
Ezek. 18. 23. 31.  I Have no desire that the wicked should die, shall he not live if he return from his evil way? and that loving invitation. Why will you die? yet are they so bewitched with the harlotry of sin, and so besotted in their misery, that neither God's word, nor their own reason can persuade them to forsake their confessed, but pleasing death, and misery, for a confessed life, and happiness. This wretched behaviour hath no other fountain, but either Atheism, or unbelief. For either they deny God in their hearts, or at least (which is all one) fancy him idle, and not regarding, without any care or providence; or else they give no credit in heart to those threats and promises of God. Certainly many delude themselves with a conceit of mercy even in the highest rebellion, and especially with the thought of turning at better leisure; nothing doubting but that if they have time to say, Lord have mercy on me, all will be well with them. In humane affairs, 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 have incurred his anger, what will they not do to appease his wrath, and procure his favour? But their contrary behaviour to God, cannot but argue a contrary persuasion.  
2. The vain labour of worldly men hunting so hotly and eagerly pursuing wicked Mammon. It is wonderful to see the brutish, nay more th●n beastly senselessness of professed Christians this way, with what incredible pains and delight they follow after the fading world: If either the word had not made them know, or their own experience confirmed to them the vanity and vexation of all earthly things; if they knew not they should carry nothing away with them, there might be some show of excuse in such people: But when they deny not that truth; yet to take such pains for a fading, vexing vanity, which even now in itself is nothing worth (but in the eyes of fools,) and instantly will be nothing at all; is more folly than can suit with a reasonable creature. For to seek and search for wicked riches and pleasures, that is, to pursue our own destruction, what madness is beyond it? what marvel to see a fool, child, or Lunatic to delight in some hurtful 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 enjoys the light of understanding, nay of the word and Spirit, thus to do at, it passeth the conceit of a man how they should be 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 have wings as an Eagle: I knew not it was as a spider's web? Esay 59 6. job 8. 14. 15. that my honours, profits, pleasures should perish, and all my thoughts and labours vanish like a cloud? What Christian but must confess? I know that good men shall leave an inheritance to their children's children, but the riches of the wicked are laid up for the just. 
Pro. 13. 22.  If the wicked heap up silver as the dust, and prepare raiment as the clay, he may prepare it, 
job. 27.16.17  but the just shall put it on, and he shall divide the silver. The riches of vanity shall diminish: 
Pro. 13. 11. Pro. 21.7.  Nay the happiness of the wicked shall destroy them: yet will they by fraud, cozenage, oppression, lies, perjuries, and all manner of wickedness, labour to enrich themselves, and be loaded with thick clay. How true and fearful is that saying, 
Pro. 21.6.  That gathering of treasures by a deceitful tongue is vanity tossed to and fro of them that seek death. Our experience of God's curse upon such wicked substance hath begotten a proverb, that ill got goods never prosper: yet as if joy, comfort, life, and happiness wholly consisted in earthly things, so do men run and post after them.  

Exhortation  To shut up all in a word of exhortation: use all diligence, and labour to come out of this cursed estate. I do not wish thee to look out, and long for happiness: nature, and self love will enforce this desire; and thou canst as well remove hunger, and thirst from thy body, as this wish of happiness from thy soul. But as thou desirest to be blessed: so seek it in the right way. Harken not to ungodly counsels: give no credit to the vain persuasions of unexperienced guides, never acquainted with true blessedness, or the way that leads to it Trust in the Lord thy God: 
2 Chron. 20. 20.  and thou shalt be assured, believe his Prophets, and thou shalt prosper. Say to thy soul: Art not thou spiritual and immortal, a●d are not all these things in this world in which ungodly persons place their happiness, carnal, sensual, and perishing in the use? and is it possible that an immortal Spirit can be blessed by enjoying things fleshly and fading? Doth not thy excellency consist in likeness to thy Creator and Redeemer, and in his divine nature? and how then should sinful men, and counsels, directing thee, or rather plunging thee in the miry ways of worldly Mammon, wicked riches, advancements, and pleasures, bring thee to this thy happiness. When I hear or read of an humane creature mingling himself with a beast, I disdain, loath, I detest his filthiness; and account him for the greater beast of the twain, eve● an abominable monster. If thou then an heavenly and glorious substance shalt dote upon earth and dung, canst thou esteem thyself any other than a prodigy, or monster in nature? Oh then learn with an holy disdain to scorn, that thou in thy understanding, will, and affections, shouldst be wholly employed in the world, and settled 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 deserve them. Turn the stream of thy covetousness to covet spiritual 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 be acceptable to him. Is there not another world, another life, another food, raiment, treasures, another inheritance, another Lord of all flesh, and spirits: who is over all, and in all. Is not his love better than life? Psal. 63. 3. And are not all these spiritual, immortal, and glorious? were it not madness then in thee, being an immortal spirit, to forsake all these, and cleave to earth? Is not Christ thy life, nourishment of thy life, thy meat, and drink indeed? Is not he thy glorious covering? Oh then put on the Lord jesus, and take no thought for the flesh, to fulfil the lusts of it. It is thy Saviour's voice which invites● and calls thee, 
john 7. 37. john 4. 15.  If thou thirst come to me and drink; and wilt thou not answer with that woman, Lord give me of that water that I may never thirst? Skin for skin, and all that a man hath will he give for his life, let therefore this life into thee: 
Gal. 2.20.  Live by faith in the Son of God, who will live in thee. Hide up thy life with Christ in God, that when he appears thou mayest also appear with him in glory. 
Colos. 3.3.4.   
And to this end remember-he hath given thee his word to instate thee in this happiness, to be a light to thy understanding, a rule to thy will and affections; to guide, and never leave thee, till it bring thee to blessedness. It is that which will nourish thee in it: 
1 Pet. 1. 23. and 2. 2.  that which will build thee up, and give thee an inheritance among those that are sanctified. 
Acts .20. 32.  Oh then hold thine eyes, thine ears, thy heart close unto it, 
josh. 1. 8.  to read, hear, meditate in it day and night, so shalt thou prosper in all thy ways, so shalt thou grow up like a flourishing and fruitful Palm, planted by the Rivers of water, and be blessed for ever.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    
FINIS.   

THE TABLE.  


A  
Page.  AFflictions: How they are a means of good unto us. 
Page 163. 164.165.  An examination of our profiting by Afflictions. 
p. 167.168  A reproof of such as upbraid the Children of God in and for their Afflictions. 
169.  Comfort to the Afflicted, in that their estate. 
172.  Atheism: An unreverend estimation of Scripture, is a sure sign of Atheism and Infidelity. 
p. 11.  Attention: The words Author should raise us to Attention. 
p. 9    


B.  Barrenness: It cannot be of Spiritual fruit, where there is Delight in, and Meditation on the word. 
145.  We ought to consider of our Barrenness. 
194.195.  Baseness: There is nothing but Baseness in wickedness. 
221.  Beginnings: The Beginnings of delight in God's law● is a comfort to God's servants. 
140.  Beauty: The wicked cannot discern any Beauty in Holiness. 
185.  Blessedness: Its description, and whence it follows. 
1. 2.  No sailing to its Haven without the Word. 
p. 2.  This Blessedness, discovered more fully by elegant similitudes. 
18. 19 20.  The word Blessed, yet more fully unfolded. 
20.  That the Elect of God, not only shall be hereafter, but are already Blessed. 
28.  Repentance is the way to Blessedness. 
48.  Delight in God's law bringeth Blessedness. 
89.  That a wicked man is not blessed. 
175.  Blessedness: Wherein it consisteth not. 
176.  Reasons for it. 
178.    


C  Chaff, what and wherein the wicked are resembled thereunto. 
219.  Chang●, a reproof of such as change not, or if they do it is for the worse. 
136.137.  Christ: a complaint, with an answer to that complaint of all discouragements, of following Christ. 
10.11.  Christian: how a weak or distressed Christian is to be handled. 
34,35.  Company: vide Fellowship. Whosoever desires to be happy, must avoid the company of the wicked. 
26.  How far the company of the wicked must be necessarily avoided. 
ibid. & 27.  Congregation: what the word signifies. 
2.  Contrite: comfort for the contrite. 
 Counsel: what it signifieth. 
21.  Wicked Counsel will not be wanting as long as we live in this world. 
22.  A caveat for such as give ungodly counsel. 
34.  The inevitable mischief of such as follow the counsel of the wicked. 
240.  Curse: nothing but sin and wickedness can bring a curse. 
179.    


D  Darkness: what it doth most commonly intend or imply. 
129.  Death: how the spiritual death is resembled with bodily. 
108.109.  Delight: Delight in God's Law bringeth blessedness. 
89.  And sweetness. 
96.  We must be so delighted in the law, as by it to be refreshed. 
ib.  Reasons to enforce this affection of delight in the Law. 
97  What a temporary delight the wicked have in the word. 
99  A pressing to this delight. 
106  Where there is delight in, and meditation on the word, there can be no barrenness. 
145  Delight in the word brings not only grace but glory also. 
149  And prosperity. 
160.161  Deny: how men deny God in his word, how in their works. 
103  Devil: he is a cunning fowler. 
22.23  Doing, that is the fruit of the good seed of God's word. 
114 115  Hearing and doing must go together. 
ibid.    


E  Edification: we must so have the word in ourselves, as to edify others also. 
113  Elect: the Elect of God not only shall be hereafter, but are already blessed. 
28  A reproof of such as make no good use of the doctrine of Election and Predestination. 
259  Estate: A twofold knowledge by which we may judge of our Estate. 
54.55  Evil: The heart of man is not only prone to evil, 〈◊〉 resolute in it. 
47    


F  Faithful: They can never fall finally. 
149  Vide fall. 
 The faithful must not limit God his time for the accomplishment of his promises. 
155  Fall: The faithful can never fall finally. 
149  This is strongly, sweetly, and sound maintained. 
150  An objection answered. 
151.156,157  Comforts against that uncomfortable doctrine of Pelagius. 
158  In all the judgements of God the wicked shall fall. 
234  Feeling: How sinful men feel not their misery, with their woe therein. 
181  Fellowship vide Company. 
p. 26.27  Fellow: A sweet encouragement to follow such a Leader or Guide as Christ. 
10  An answer to such discouragements as may dishearten us herein. 
ibid.  Fortune: The folly of laying good and evil success upon the shoulders of Fortune. 
170  Fruit: When the word is rightly heard, fruit follows. 
144  Reasons of it. 
144.145    


G  Glory: The wicked shall never enter into Glory. 
202  Reasons. 
202.203.  God: How he is denied in his word, how in our works, 
103. 104  Grace: It's resembled with salt. 
24  Grace is communicative. 
39  Growth in Grace is not presently perfected. 
154  Grace doth not, neither can spring from Nature. 
200  True saving Grace as it is planted, so nourished by the word. 
200  The heart of a wicked man so far as it is wicked, is incapable of the fruits of Grace. 
201  Grafting: How used, and what is employed by it. 
131  Signs of being truly engrafted into Christ. 
132.133  Growth: A full growth of grace is not gotten as soon as it is planted. 
154.    


H  Happiness: Whosoever desires to be happy must avoid the company of the wicked. 
26  Reasons for it. 
ibid.  Must delight in Gods Law. 
97  How to know whether we be entered into that way of happiness 
98  It is the word of God that makes men happy. 
109  The happiness of man consists not in any one outward blessing. 
176  Reasons for it. 
178  Hearing: A reproof of our negligence in Hearing, in that we consider not, that God speaks by his Ministers. 
15  The danger of not being diligent in hearing. 
16  A persuasion to this diligence. 
ibid.  Hearing and doing must go together. 
114.115  Of our strange neglect of Hearing, with an answer to those frivolous excuses which men make for the same. 
118.119. 120  When the word is rightly heard, fruit follows. 
144  Holiness: The wicked cannot discern any beauty in holiness. 
185  A wicked man so far forth as he is wicked is incapable of the fruits of holiness. 
200.201  Where true holiness is, it will not suffer wickedness to dwell in the heart peaceably. 
201    


I  Ignorance: Wilful stubbornness is worse than gross Ignorance 
50.51  How hereby a man may judge of a knowing Papist. 
52  Ignorance expressed by the word darkness. 
129  Infidelity: An unreverend estimation of Scripture is a sure sign of Infidelity. 
11  judgements: The cursed security of our sluggish nature will never tremble at the judgements of God, until they attach us. 
227  The ungodly shall not stand in judgement. 
229  The signification of the word judgement. 
230  The judgement of the wicked. 
231  In all the judgements of God the wicked shall fall. 
234  The fearful security of such as prepare not for the judgement Day. 
235.236. ●37  Motives to mind that Day. 
239  Just: Sinners shall not stand in the Congregation of the just. 
240  Proved. 
241    


K  Knowledge: What knowledge is said to be in God. 
252  The sweet comfort of Gods knowing us. 
261  We should labour for such ways as those, by which God may know us. 
261.262    


L  Law: The Law of the Lord how taken. 
88.89  Delight therein causeth blessedness. 
89  The Laws sweetness. 
94  A censure of such as find no sweetness in the Law. 
105  A pressing motive to take delight in the Law. 
106  Leaf: The life of the godly is expressed by the never-fading leaf. 
143  Learn, Man is ind●cible, till God doth teach. 
6  Life: The word is compared to many things tending to life. 
110  The Ever-flourishing Life of the godly is expressed by the never-fading leaf. 
143    


M  Meditation: What it signifieth? 
pa, 107  Reasons pressing Meditation on the word. 
116  Means to make our hearts fit for Meditation. 
124. 125  Mercy: Gods mercies, are not disposed according to man's fancies. 
193  Mock: vid: Scorn: How God is mocked both in his word, in his works, in his Saints. 
74 75. & ●.  Mocking: what a high degree of sin it is. 
77  A sharp reproof for mockers. 
79. 72  It is devilish profaneness, and how it appears. 
83  The fearfulness of the sin of mocking of the meanest of God's ●●nisters. 
84  Wherein the Papists mocking of God and Religion, appears. 
85. 86    


N.  Nature: Grace doth not, neither can spring from nature. 
200  Natures cursed security, in that it will not tremble at the judgements of God till they attach us. 
227  Neglect: Of our neglect in hearing the word, with all the frivolous excuses made for the same. 
118.119.120    


O.  Outward: The happiness of man consisteth not in any one outward blessing. 
176    


P.  Palmtree: what, and why the godly are compared to it. 
page 128.129.  As the fruit of the Palmtree is long in growing: so the fruits of the Spirit, come not presently to maturity. 
147  The wicked are in nothing, like the Palmtree. 
189  Confirmed by Reason. 
190  Papists: Their abominable abuse of Scripture. 
11.12.13  A rule whereby to judge of a knowing Papist. 
52  Wherein the Papists mocking of God and Religion appears. 
85.86  A laying open of the hypocrisy of that false Church of Papists. 
145  How they subvert the inward and outward parts of God's worship. 
245.246.247.  Perseverance: Stubborn perseverance in a wilful course after warning from God's word, is a state far worse than gross ignorance. 
50  A refutation of the opinion of them that deny the perseverance of the Saints. 
155  Objections thereof answered. 
156. 157.&c.  Plant: The examination of our plantation & transplantation in God's Garden. 
135.152  Policy: No Policy can prosper without counsel from the word. 
212  Reasons. 
213  Practice: It is the fruit of that good seed of God's word. 
114  
115  Reasons why hearing and practice must go together, 
115  Preaching: It being true and sound, aught to be received with reverence and subjection, above any word or Law of any creature. 
91,92, etc.  Promise: The faithful must not limit God his time for the accomplishment of his promises. 
155  Prosperity: what it is. 
159  Whom it shall follow. 
160 161  Objections on instances against the prosperity of the godly. 
162.163  How the wicked prosper. 
166  The ungodly do not always prosper. 
198.199  Reasons. 
200  The wicked are but woeful in their most prosperous condition. 
209  Reasons to confirm it. 
210.211  What prosperity it i● which evil men so hunt after. 
214  A reproof of such as desire prosperity, and yet take the way that leads to destruction. 
215  An Exhortation to take the right pathway to prosper. 
216  Psalm: This first Psalms Sum. 
3  With its division into general parts. 
ibid.  David, and in him the Holy Ghost is the Author of this first Psalm. 
4  Proved by reasons. 
5    


R  Repentance: It is the only way to blessedness. 
48  Repentance defined. 
49  The manifold change that is in it. 
49.50  A sweet comfort to sinners in their penitent estate. 
86  Resist: Two kinds of Resisters of God and his word, one open, another private. 
56  Divers instances of stout Resist●rs of God's word, 
60.61.  Their wickedness that resist the word. 
117  Resolution: That the heart of man is not only prone to sin, but resolute in it. 
47  Righteous: what is meant by the way of the righteous. 
251  The Lord chooseth out the righteous for himself, and their paths for them. 
255  Reasons for it. 
ibid., etc.  The Lord loveth not only the persons of the righteous, but their ways also. 
256  Their infallible happiness. 
256  The endless comfort which the righteous have of this, that God knoweth them. 
261  We should labour that he might so know us. 
ibid.    


S  Sabbath: Sabbath-breakers reproved. 
138  Saints: A Saints estate blessed even in his rebukes. 
29  His estate at the worst is most happy. 
29 30  He is all glorious within. 
ibis'  The trial of being a Saint. 
32.33  Salt: Grace fitly resembled to Salt. 
24  Salvation: the words power to Salvation. 
108.109  Scripture: An unreverend estimation of it, is a sure argument of Infidelity and Atheism. 
11  The particulars wherein Papists despitefully speak against the Scripture. 
11.12.13  Scorn: Scorner: What is meant by these two words. 
69  How God is scorned in his word, in his works, and in his Saints. 
74.75.76  Scorning, what a high degree of sin it is. 
77  Seat: what is meant by the word seat, and phrase of sitting. 
68  Security: It must be shaken off. 
249  The means how. 
250  Self: a gentle reproof of such as are strangers to themsel: 
13  How Pharisaical most men are herein. 
14  Sickness: It and sin resembled. 
71  Sin vide wickedness. 
 Sinners, the diverse acceptation of the word. 
45  The heart of man is not only prone to sin, but resolute in it. 
47  Degrees of sins and sinners. 
70  Sin and sickness resembled. 
71  Heinous sins do heavily infect. 
ibid.  One sin is a step to another. 
72  Examples of this. 
73.74  A sweet comfort to sinners in their return by repentance. 
86  Nothing but sin brings a curse. 
179  The woeful senselesne sof such as feel no burden in the weight of sin. 
187  Stand: what is signifies. 
45  Subtlety: The Devil's subtlety described. 
22.23  Success: The folly of such as lay good and evil success on the shoulders of Fortune. 
170  Sweetness: The Law's sweetness. 
94  A censure of such as find no sweetness in the Law. 
105    


T  Teach: Man is indocible till God doth teach. 
6  How God doth tutor us in his Teaching. 
8  A sound and sweet method of Teaching. 
31  Temptation: A pretty description of the Devils subtleties in his Temptations. 
22.23  Tree: the Godly that delight in, and meditate on God's Law are compared to a tree planted by the River's side. 
127.128  What Tree is there meant by the Psalmist. 
128  How, and why the Godly are compared to the Palmtree. 
128.129.    


V  Understanding: What our Understanding is by the word, and what without it. 
6.7  ungodly: vide wicked. 
 That they are not blessed. 
175  They do not always prosper. 
198.199  unprofitableness: It ought to be acknowledged even in the best. 
194    


W  Walking: the metaphorical word walk, what it signifies, 
20.  Water the word compared not only to water, but to Rivers of water. 
134  Wickedness vide sin. 
 Wicked: Whosoever desires happiness, must eschew the company of the wicked. 
26  How far the company of the wicked must necessarily be avoided. 
ibid.  The inevitable mischief of such as follow the counsel of the wicked. 
43.44  That the wicked are not blessed. 
175  Every wick: man is a cursed creature, & a wretched man. 
182  Though their condition seem altogether contrary. 
183  The wicked can discern no beauty in holiness. 
185  The wicked are nothing like the Palmtree. 
189  The word profits not the wicked. 
191  Reasons of it. 
192  The wicked shall never enter into glory. 
202  Reasons. 
202.203  A faithless persuasion of the wicked, that they have faith, 
205.207  The wicked woeful in their prosperous condition. 
209  Wherein the wicked are likened to chaff. 
219  They are good for nothing. 
220  Base in the eyes of God. 
221  Though the wicked prosper, yet God's judgements will find them out, and so fall on them. 
222.223  A reproof of such as will not be winnowed by the wind of God's word from their wickedness. 
222.223  The wicked enjoy good things, but not for their good. 
233  In all the judgements of God the wicked shall fall. 
234  They a●e despised of God in what ever belongs to them, or is done by them. 
263.264  Notable grounds and reasons for it. 
264 265  The Uses of it. 
266  Wisdom: All the wisdom of the world without the word cannot prosper. 
212  A reproof of such as prefer their own wits before God's wisdom. 
215  Word: It is the way to blessedness. 
2  A confutation of Popery, for making the Law no perfect rule or direction. 
100  How God is denied in his word. 
103.104  The word is sharp. 
ibid.  A reproof of such as find no sweetness in the word. 
105  The words power to salvation. 
108.109  It only makes men happy. 
ibid.  The word is compared to every thing tending to life: 
110  Of our study that should be in the word. 
111  It is the most excellent object that is. 
112  We must so have the word in ourselves, as thereby to edify others also. 
113  A reproof of our neglect in reading and hearing of God's word. 
118.119.  The word is not only as water, but as River of water: with the meaning of it. 
134  When the word is rightly heard, fruit follows. 
144.145  The word profits not the wicked. 
191  Reasons of it. 
192  A due censure of such as converse not so much in the word, as to feel the sweetness thereof. 
196  The rejecting thereof by any person or people consumes them. 
197  Motives to make us clea●e to the word. 
198  All wisdom without the word cannot prosper. 
212  World: The vanity of worldly minded men. 
268  The way to get out of worldly mindedness. 
269  Worship: A reproof of that common sin of devised worship. 
102    
FINIS.