The Way to Blessedness, Treatise · Part 2

The Way to Blessedness · Treatise · Part 2

p. 88Psalme I. Ver. 2. But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.

THE Prophet having in the former verse layd downe the way which must bee declined by all those which would come to happinesse; in this, propounds positiuely the path which without faile wil bring us to it, if we follow it to the end. In this way he sets out two periods: 1. delighting in Gods Law; 2. meditating in it day & night: from which issue two points of doctrine.

1Proposition1. The Prophet affirmes him blessed, who delights in the law of God.

2. The Psalmist pronounceth him blessed, who meditates day and night in the law of the Lord.

In the former these particulars must bee opened… 1. what is the law of the Lord: 2. what this delight in the law. The law is sometime strictly taken for the first scriptures, the fiue books of Moses: and then ordinarily distinguished, either from the writer, and called the Law of Moses;Luke 2. 22. & 16. 16. & 24. 44.Luke 2:22Luke 16:16Luke 24:44 or by adding the other opposite member, the law and the Prophets: sometime it is more largely extended, as comprehending all the propheticall writings of the old Testament: as is manifest Iohn 10. 34. where p. 89the booke of Psalmes is made part of the Law.

But the word here used properly signifieth doctrine, yet is generally and rightly translated Law, because whatsoever God would hauehave us know concerning his will and pleasure, is there by himselfe taught, revealed, and promulgated, Deut. 29.29. so that he appointeth it the only ordinary meanes of life. Luke 16. 29, 30, 31. 2. because all doctrines delivered in the word, are so many sanctions of the supreame Majestie, binding the conscience to all obedience, and perfect subjection. Againe his delight is by some translated his will, the word signifying that action of the mind, whereby willingly, pleasingly, and with louelove the heart cleaues to any thing: so used Gen. 34. 19.

This then is the meaning of the words; Whosoever loues the Law, or word of God, cleaues to it, takes pleasure in that which God there cōmandeth: he is entred already into a blessed estate. This as it is here plainly testified, so also the Apostle addes his suffrage unto it, evidently affirming that as his misery consisteth in being vexed with the body of death, resisting the law of God: Rom. 7. 22.Rom 7:22so his happinesse in delighting in that law concerning the inward man.

The grounds or reasons of this testimonie in David are, 1. his knowledge in the word of God, Psal. 119. 50. 92, 93.Ps 119:50Ps 119:92Ps 119:93whence hee had taken forth this lesson… Deut. 28. 2. his experience, having felt by this delight an unspeakable happinesse, being holden up in his deepest afflictions, and quickened from his deadnesse by this word. Hence gather these lessons.

1Instruction.The Scripture containeth all that doctrine, which is profitable to the perfection of a Christian, so farre as to make him wise to salvation, and to bring him to everlasting happinesse. For if he be blessed,Psal. 19. 7…Ps 19:7 who with delight entertaines it;2 Tim. 3.15. 16. 17.2 Tim 3:152 Tim 3:162 Tim 3:17 necessarily it must containe whatsoever is necessary, or profitable to that end. Thus else-where he pronounceth it perfect. And the Apostle speaking of the Scriptures, affirmeth them able to make wise to salvatiō, & p. 90profitable to instruct, &c. so farre, that the man of God may be perfect in every good worke. And hence is it, that when God by Moses had written this law, and delivered it to the people he straitly charg…th th…m to adde nothing to it, nor take any thing from it, Deut. 4.2.Deut 4:2and againe doubles this precept, Deut. 12. 32. And without all question, howsoever it pleased the Lord of his goodnesse by the succeeding Prophets to expound and open the law, and farther to presse and inforce it, yet did never any Prophet adde any new doctrine to the former: words they add…d to cleare and unfold it, but no new matter or precept to the duties cō manded. Thus after did the Apostles,Acts 26…22.Acts 26:22 as witnesseth that chosen Vessell, they said no other things, then those which Moses and the Prophets did say should come. Certainly as in the creation of the bodily light, the Lord made & spread over the world a generall brightnesse: which after he gathered into one body (the Sunne) and made it as a fountaine, from whose beames not onelyonly other creatures, but the heavenly lights themselues should borrow all their splendour, even the Moone and starres. So having in this little world of man created a spirituall light of wisdome and knowledge in his understanding, diffused and spread it over mankind, and for some ages of the world derived both by traditiō, (as we may more then probably gather) from one to another: but especially to the Patriarchs, by inspiration and gift of Prophecie: But in processe of time when he had called out a Nation, & sanctified them to himselfe to be his Church and people, he contracted this spirituall light into the body of the Scripture, and appointed not onelyonly the people in his Chu…ch, but even the Starres, the Ministers to take from it what they brought to us, and to shine with no other beames to the people, then which they drew from the word. Hence the Prophet recals the people to this fountaine of light,Esay. 8.20.Isa 8:20 to the law, to the testimonie, if they speake not according to this word, it is because there is no light… in them. Hence so often called Light: and the Apostle (as before) witnesseth p. 91that the Minister is made wise to salvation, and perfect to every good worke by it. As therefore the Creatour framed one great originall light, to rule the day, so that by the beames of it the creature might hauehave power to discerne all things necessarie to be seene: so to this end he calleth the Scripture light, because he hath given it a lightsome qualitie, whereby it discovers unto us whatsoever is necessary to eternall life; and it might direct and instruct us in every good way and worke: for surely words are to the eare the same, that light is to the eye; the eye by light discerneth things visible, and distinguisheth every creature which it seeth: so the word of man opens his intention to us, which else lieth hidden in his heart; and is altogether imperceptible.

Thus the word of God doth manifest unto us the will and purpose of God, and cleerely reveales to all and every one, what is necessary for them to know; as being all plaine to them that will understand. Pro. 8.9.Prov 8:9Now then seeing God cannot dissemble, and it were blasphemie to affirme that he who hath given us Christ, would giuegive us an obscure light, which should make us doubtfull in seeing; and should utter words to discover his minde, which wee cannot understand; (this he doth in judgment to the reprobate, but he deales not so with his children: see Mar. 4. 11. 12.) How lewdly doth he thinke of God, who should affirme, that he giues to his children a word, cals it light, commaunds them so to use it, and continually to converse with it, which yet is darke, and imperfect, and may easily deceiue them.

22. The word, whether that which God hath written downe for our eyes, by the hands of his Secretaries, or that, which he speaketh to our …ares, by the mouth of his Messengers, is the very law, doctrine, and word of that great Iehova, the Lord of all, and therefore so to be received, with more reverence, and subjection, then any word or law of any creature. The first of these is evidently affirmed here, namely that this doctrine is the law of p. 92the Lord: the second necessarily deducted, that therfore it must bee received with all submission and obedience, which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onelyonly, seing God doth not onelyonly by writing, but by preaching teach us the way to happinesse,2 Tim. 3. 16.2 Tim 3:16 2 Pet. 1.21.2 Pet 1:21and lead us in it. Hence is it, that as the Scriptures are sayd to be inspired of God, and by the moving of the holy Ghost, Luke 10.16.Luke 10:16so our Saviour without any ambiguitie plainely testifies, that he speakes, and is heard in his Ministers. Flesh and bloud stands out against this truth, and by no meanes will yeeld to it, that the Ministers who now liue, speake the very word of God, and that the word which they heare, is indeed not mans but Gods. The Prophets (say they) and Apostles were extraordinary men, and furnished with peculiar gifts for such a calling, and with an unerring spirit: therfore their word was infallibly God… message, and so to be received: but not so the Ministers of our times, who hauehave not the same gifts, but may erre, and be deceived. True it is, that the Prophets and Apostles were (foreign) so infallibly assisted by the Spirit, that they could not erre in their preaching; and therefore their word without skanning might be safely received by those who knew them to be such. But because even the faithfull themselues did not at the first thus know them: therefore they examined their preaching by the touch-stone of the Scripture.

Paul was a singular Apostle in doctrine, and miracles, &c. yet did not the faithfull take his word at adventure, but tryed it by the Scripture, and then gaue credit to it. Acts 17. 11. Nay certainly had even these men (though knowne Apostles) preached other doctrine,Gal. 1.8.Gal 1:8 then was revealed in the written word, it might not be received. And therefore though the Ministers of these times, are nothing comparable to them in gifts, yet being Messengers of the same God, sent by him, when they speake the same doctrine, which was before by them published, and after p. 93left in writing, they speake no lesse the word of God, then they: unlesse we thinke the qualitie of man can alter the truth of God. When Satan spoke,Luke 4.34.Luke 4:34 Thou art the holy one of God, was it not the truth? When Balaam a false Prophet, over-ruled by God, prophecied, was not the prophecietrue, because the tongue was false, and might, nay often did speake lies? How much more is that word to be received as the truth of God, which being spoken by his Messengers, is no other then himselfe hath written? In the time of the Law, as there were some extraordinary Ministers, (as Prophets) so were there ordinary Teachers (the Levites) who expounded the Law, & instructed the people: and dare any man deny their preaching to be the word of God? So was it likewise in the times of the Apostles. They ordained Ministers in every congregation, and was not their word the embassage of God? Epaphras no Apostle, and (as farre as wee can gather) no inspired Preacher, yet planted the Church of the Colossians;Col. ….5. and the word preached by him was the word of Christ, the Gospell, the word of truth. To conclude this point; Hence the word delivered by Timothy, an inferiour Minister, was equally the word of God, as if it had beene uttered by the Apostle: see 1 Thes. 2. 13. Nay it must be remembred, that those words of our Saviour,Luke 10. 16.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 seventie Disciples; and then, when as yet the holy Ghost was not given; nay, when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation, even the death and resurrection of Christ. But if any man reply, that he cannot giuegive so assured assent unto the word now preached, as to that of the Apostles, let him know the fault is in himselfe not in the word,Gal. 1.8.Gal 1:8 and Ordinance of God: for he ought to be so stedfastly grounded in the truth,Ephe. 4.1….Eph 4:1 that if Angels from heaven should preach otherwise, he should bee able to distinguish, and accurse it: know therefore Pastors and p. 94Teachers are as well given by Christ to his Church, as Apostles and Evangelists: both are his Messengers, and these speake no lesse the word of God, then the other; so farre as they mingle not their own inventions, but keep themselues to their commission, and instructions delivered to them in the packet of the Scripture. How therefore this word is to be received; with what reverence, and subject obedience, judge thy selfe, and consider the example of Cornelius (see Acts 10. 33.) nay even of that Heathen King, who rose up from his Throne,Iudg. 3.20.Judg 3:20 to receiue a message sent from God, but delivered by a subject.

33. The Law or word of God is full of sweetnesse, and pleasure: containing in it whatsoever may giuegive content or joy to the heart of man; This truth evidently appeares in this place, seeing delight in it is here required of all those which shall be blessed; The experience of Gods Saints, and their profession approues it;Psal. 19.8.10. & 119. 103. 111.Ps 19:8Ps 19:10Ps 119:103Ps 119:111 They rejoyce in heart: Sweeter then the hony or the hony combe: They are the joy of our hearts.Ier. 15. 16.Jer 15:16 The words of truth are pleasant words. Eccle. 12.10.Eccl 12:10Hence the Church of Christ affirmes the mouth of Christ to be as sweet things. Cant. 5. 16.Song 5:16And the reason is evident: For as nothing is more grievous to the nature of man then dark…nesse, imprisonment, death; so nothing more cheerefull then the contrary, light, liberty, and life.Psal. 198. and 119.105.130. Now the word of God is the very light of our eyes, not onelyonly as the bodily light, which is but a (medium) or meane of seeing… but first opening the eye, and giving it inward light, and then as a meane, and outward light, revealing other things to us. So is it also called the meanes of libertie, as well discovering unto us our naturall bondage, and sla…very, and how we are freed by Christ, as also bringing us out of the chaines of Satan, into the libertie of Gods child…en. Hence it is called the Law of libertie. Iam. 1…25. and 2. 12.Jas 1:25Jas 2:12So Christ is sent to preach libertie to the captiues.

Luke 4.18.Luke 4:18Certainely the word of God is to the soule of man as the Angell to Peter;Acts 12.Acts 12 It findes him in prison, bound with p. 95divers chaines, in a deepe sleepe, in a darke Dungeon; but it wakes him, stirres him vp, shakes off his bonds, brings him out, opens the iron gate, and leaues him not till he is come to himselfe, and feeles he is delivered by Christ. Nay it is his life, by which (being dead in sinnes and trespasses by nature) he is quickned, and raised up not to a corruptible, but eternall and glorious life. Therefore is it called our life, that is,Deut. 32.47.Deut 32:47 the meanes which God hath appointed as well to giuegive us life,1 Pet. 1.23. & 2.2.1 Pet 1:231 Pet 2:2 as here to continue it: therefore compared to seede and foode: Looke then as light is a pleasant thing, and it is a good thing to the eyes to see the Sunne, Eccle. 11.7.Eccl 11:7so much more the soule, which hath beene long held in miserable blindnesse and darkenesse, cannot but rejoyce in the word, which brings him that true light. As a man being held in fetters, and restraint, is in a new world when he enjoyes his libertie: so likewise that captiue soule, which hath long beene bound, and held fast by Satan in those heavie chaines of sinne, is wonderfully ravished with the joyfull message of that glorious libertie. Or as a man dying, and ready to drop into the graue, is not a little revived with the promise of a skilfull Physitian, assuring him life: so the soule that is now drawing neere to the gates of Hell, and almost swallowed up in eternall death, how is hee refreshed with the glad tydings of Salvation? Therefore in all the historie of the Apostles travels, and publishing the Gospell, we shall ever finde that this word preached fild the Cities, houses, and hearts of men with rejoycing and gladnesse: see Act. 8. 8.39. and 13.48. and 16. 34. And indeed as Corne, Wine, and such creatures were purposely created by God to strengthen, and cheere up the body of man: and by his ordinance, not of themselues, hauehave this power & force to worke to that end to which he ordained them: so this food of the soule is that creature appointed by God, to fill the soule with gladnes & strength to life eternall, and therefore shall not misse of this end, where God employeth it. Even in p. 96earthly affaires, heavinesse in the heart of man doth bring it downe, but a good word reioyceth it: Pro. 12.25.Prov 12:25how much more true is this of the word of God? If that friendly word of Boaz fill'd the heart of Ruth with comfort and joy, that being a stranger,Ruth .2. and having forsaken her friends and Country, she found new friends, good words and usage in a forraine place; how much more must the cordials of that great Comforter in his word cheering our hearts, and assuring us, that though we hauehave forgotten our owne people, and our fathers house, yet of strangers and forreiners we are entred into the household of God, and hauehave found the Lord Iesus so sure and fast a friend to our soules, how much more joy and cheerfulnesse will this put into us? How doe coole waters refresh a wearie Pilgrime toiled in dust and travaile?Pro. 25 25.Prov 25:25 so is glad newes from a farre Countrey. Surely when the soule hath wearied it selfe, and found nothing; when it is tired in the travaile, dust, and sweate of the world, and hath found all to be vanitie and vexation of spirit: how welcome are those waters of life, flowing from the Sanctuary? how ravishing those glad tydings of p…ace sent downe from heaven by the Lord Iesus Christ, and brought home to …his heart by the blessed Spirit in the ministerie of the Gospell, which is the power of God to salvation.

44. It is not onelyonly the dutie of such who desire happinesse, to exercise their senses in the word of God, but to doe it with delight; that their hearts should stand so affected to the word as to their refreshing and pleasure: for here is the feast of fat things, Esay 25.6.Isa 25:6which the Lord maketh for all nations, and therefore inviteth to come cheerefully unto it, being free and costing us nothing:Esay 55.1.2.Isa 55:1Isa 55:2 and willeth us to delight our soules in fatnesse: Esay 58.13. 14.Isa 58:13Isa 58:14verily the promise of delighting our selues in the Lord is confined to that dutie of delighting in these duties. And indeed this delight being nothing else, but that willingnesse of minde pleasing it selfe in this action, infinite passages shall we finde in the scripture bending this way, and exhorting us to embrace p. 97the word with this willing cheerefulnesse.Iames 1.19.Jas 1:19 Bee swift to heare. Be more ready to heare, &c. Eccle. 4. 17.Eccl 4:17And the practise of the Saints is evident to this end, as was before proved. Reason will further enforce this affection upon us; for 1. It is an Ordinance of God purposely set out by him for this end, even to solace the heart, and fill it with true joy and comfort, as was before shewed: and hence is it, that there is no estate of man which may not there find what soever is comfortable and usefull. 2. Even heathen wise men acknowledged that in wisedome there were admirable pleasures, and could perceive, and professe him to be the wisest & happiest, who was (foreign) the most godly wise. 3. Especially the very object of delight being goodnes, hence the wil is necessitated to take pleasure in it. It proceeds from God the infinite good… it is in its kind infinitly good, therfore called the good word of God: Heb. 6 5.Heb 6:5the end & effect of it to lead us to our supream good & happines. But is it not the savour of death? No otherwise then Christ is a rocke of stumbling, not in it selfe, but by the perversnesse of man. Nay rather this argueth the goodnesse of it; because as a thing is more good, so the abuse of it is more dangerous. In a word; whatsoever goodnesse is in any creature, whereby the bodily sense and life is refreshed, all this in a farre more excellent manner, and measure is comprised in the word. The fleshly eye is ravished with beautifull colours, and corporall fairenesse, but the understanding is that eye of the soule to which truth is the most proper and pleasing object:Rom. 10.15.Rom 10:15 and therefore the feete beautifull that bring it. The eare is pleased with sweete words, and …loquent speeches;Eccle. 12. 10.Eccl 12:10 but how pleasant to a spirituall eare is this upright writing, the words of truth? The tast is delighted with sweet meats; but the word is hony, and …he hony combe to the mouth of the soule. How delightfull is gaine and profit to a worldly heart? But this word is the curr…nt coyne of that heavenly Kingdome, which stocketh the heart with the treasures of grace, and bringeth us to those full riches, and inheritance p. 98of glory. It is therefore our dutie to draw our averse hearts to delight in it, and not onelyonly necessarily, but joyfully to converse with it.

2Examinatiō.Try here and proue thy selfe whether thou art yet entred into this way of happinesse. See here the happy or blessed man delighteth in the law of God: as well the word it selfe, as the way set him downe in that word is pleasant and delightfull. Obserue therefore the worke & wisedome of our Creator, and thou shalt find that as he hath allotted to the creatures severall beings and natures; so hath he filled every nature with severall affections & dispositions. Among the sensible some take their pastime in the ayre, some in the water, nay some within the earth. In the vegetatiue we see some trees, and herbs delight and thriue in waterie and marish grounds, other in dry and rockie; some in hot, and others in cold; some in a fat, others in a barren soile. Thus in the food and nourishment of sensible bodies what a strange difference doe we see? That is pleasant and wholsome to one which to another is loathsome and a deadly poyson. Thus hath that all-wise Creatour disposed, that there shall be a kind of aptnesse, and affection in one creature to sustaine and beare up the nature of another. Now as he hath given to the creatures severall natures, and fitted them with severall nourishments answearable to their constitutions; so also hath he so tempered their complexions, that they are necessarily, and strongly carried by their appetite to desire those things, whereby their nature is sustained and comforted: applying their tast to delight in those nourishments. Thus in thy bodily life he hath given bread and wine for thy sustenance, and so ordained, that by his blessing there is in this food a power of increasing, and strengthning the body, and in the body a necessary and earnest desire of these aliments, and in the tast a pleasure to receiue them. Thus now is it with thy soule. If thou art entred into this new life;Iohn 6. 51.John 6:51 Christ Iesus is that bread which came downe from heaven, the bread and water of p. 99life, the true vine, which cheeres up thy soule: hee is brought home to thee in his word, which word God hath purposely given to be the meanes of spirituall life, and hath put into it his power to salvation: therefore as he hath given to the spirituall man an unseparable appetite to hunger and thirst after it; so likewise hath he given a spirituall tast, to which this good and wholesome word is as hony and the hony combe, so that they are not a little delighted and pleased with it. If therefore thou canst finde in thee this spirituall tast, constantly delighting in the word; it is a sure note of life.

But had not Herod, and hauehave not temporary beleevers a tast, yea a delighting tast in the word? Yes: but 1. not constantly; no not in the promise. 3. The delight which they hauehave, is not indeed in the word, but in their owne conceits falsly drawne from it: as remission of sinnes at all adventure; mercy and grace without any true change or repentance, and such like; yea even then many things of Gods law they spit out as bitter and unsavory. But the true Beleever hath this tast in him constantly, though sometimes dulled by tentation; and rejoyceth not onelyonly in those sweet promises which nourish him, but even in those bitter reproofes; as in sowre, but wholesome salets, provoking to appetite, and clensing the stomacke. So likewise all the wayes of heauenly wisedome pointed out to him are wayes of pleasure. The way of godlinesse, righteousnesse, sobrietie are all delightfull. This is not so with the wicked man, who may please himselfe (or at least seeme so) in some of these: but hath no heart to many necessary duties, nay utterly d…tests and abhors them. The most civill man will take much libertie not onelyonly in omission of pious duties, as of prayer in his closet and familie, breach of some part of the Sabboth, but …steems it a light matter to breake out into commission of some ungodlines, as oaths so they be not frequent, nor of the greater size in his measure: but especially in shaping a religion, and worship of God after his owne fancie, neglecting, p. 100nay even despising the rule of God, at least precisenesse of that rule. The hypocrite will gild over his out-side with a faire resemblance of pietie to God, and the eye must be very sharpe to spie out a fault in the outward forme of his profession, but is far from that seeming care of righteousnesse, and just dealing with men, but that we may easily discerne grosse neglect of such duties. But he that delighteth in the Law of God cannot be thus disposed. But as he loues the Lord for himselfe, and delights his soule in rendring to God that which is his: so doth he louelove his brother for God, and will carefully obserue his respects unto him.

3Refut.3. Seing the Lord giues this name of Law to the Scripture, hence is just occasion to refute that blasphemous errour of Poperie, that the written word is not a perfect rule or direction. But 1. God in evident termes contradicts it;Psal. 19.7.Ps 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 cavill of the Papists, who affirme that the Prophets and Apostles added many things: But first for the Prophets, it is cleere that they added no new doctrine (as was said before) but in their prophecies largely expounded, & further enforced the duties before cōmanded: & not the most prying …apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered. The Apostles disclaime all addition: as before we saw Act. 26.22. Againe that w^ch is able to make wise to salvation through faith, that is a perfect rule & doctrine; such is the Scripture. Nay that which is inspired by God to this end, that the man of God even every faithfull Minister, may be made perfect in his office, to instruct, refute, exhort, &c. that surely is a perfect rule; but such is the Scripture: see 2 Tim. 3…15.16.17. Let contentious heretickes search their braines to finde out thorny distin…tions, and subtile shifts to delude the truth: p. 101But farre be it from any who truely feareth God, and hath tasted his louelove, once to imagine, that he hath given to the wicked world a perfect light (beside the lesser lights) that he mad… al things evē the most abject creatures perfect in their kind, but gaue his Elect an imperfect light, not able to direct them sufficiently to life… that he made his word (so excellent a creature) lame and imperfect. Surely though the Lord hath appointed Ministers as lesser lights, and left some glimmering traditions, to cleare some darker poynts; yet he is wilfully blind, that will not confesse the Scripture to be that great, and set light, from whose beames all other receiue their lustre: so that whatsoever shines not with this light, is but as rotten wood, glaring in …he night to such as erre in darkenesse; bnt when it is brought to the light is indeed very dirt, and of no use for any direction: see Esay 8. 20. & 2 Pet. 1. 13.

4Reproofe.1. Those are here reproved, who in practise of religion will either adde to this Law, or diminish: for many will put religion in many things, which hauehave no warrant from this Law: and other (as farre wide on the other hand) will take libertie to detract from it, making no conscience of duties there commanded.

This fault is not onelyonly palpable among the Antichri…stian Papists, who hauehave add…d Lawes of perfection, and rules of religion which they magnifie, and extoll aboue the rule of Christ, as of Dominicke, Francis, &c. and place the top, and pitch of their devotion in abstinence from meat…s, marriage, and other lawfull and holy ordinances of God: l…aving the meaner degrees of holinesse to Laiks, which consisteth in keeping the commandments of God; but challenging the height of perfection to their religious orders, Friers, Nunnes, &c. standing only in wil-worship and devices of men. So also they make light account of many precepts, insomuch that they place among their veniall sins, divers grievous and enormous transgressions of the Law, as well against God, as man; affirming that p. 102they need no repentance, but are taken off by sprinkling holy water, the Bishops blessing, & saying a Pater noster, although the person mindeth not what he sayes; Thus it seemes that with them, one grosse sinne may take away another. But this offence is common also among many other ignorant people, who are ever learning, and never come to the knowledge of the truth. Thus some put all their religion into their good meaning: some place it in the outward and formall performance of some duties: Many savoring strongly of the old leaven, imagine they doe not a little please God in abstaining from some meates in the time of Lent. They will serue God at home when they should be employed in his publike service, by reading some good booke, and saying some good prayers in their chimney corner, nay even in the place and season of hearing, they will be reading, and so plucke down that curse on their heads;Pro. 28.9.Prov 28:9 He that turneth away his eare from hearing, even his prayer shall be abominable.

There is no more common sinne th…n this presumption, to prescribe unto God a worship of their owne devising, and despise that wisedome of God in his perfect law by prefer…ing their owne conceits before it: curtailing his worship, and cutting it off at their pleasure, and piecing it out, and lengthning it againe with their owne inventions. This rebel…iō as it raigned among the heathens, so it prevailed even among Gods people so farre, that it made all their service, and their persons also most odious, and abhorr…d to God: as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15. What Prince will endure lawes to be by his subje…ts prescribed to him? what Father, or Master will be obeyed at his childs or servants discretiō? How strange is this pride, that we should disdaine to receiue from a fellow-creature, whom we wage for a f…w p…nce, that usage & service, which we wil put upon God? & what madn…s in men to thinke, that either they should know better then God, how he should be worshipped, or that God will take this insolent carriage at their hands to giuegive him what they list?

p. 10322. Here comes under censure that impudence of men, w^ch deny God in his word; some more grosly in speech, others little l…sse palpably, altogether as lewdly in their workes. Oh! how many are there in every Congregation which deny the Lord, Ier. 5.12.13.Jer 5:12Jer 5:13and say It is not he: The Prophets shall be as the winde, and the word is not in them. The generalitie of men are like Ahab, 2 King. 22. greedily they drinke in any flattery of Sycophants, but if any speake to them that which is evill, that is, if we tell them they shall not pro…per in their wickednes, in their swearing, oppression, drunknes, presētly they hate both the word & speaker: and are ready to reply with those proud men,Ier. 43. 2.Jer 43:2 thou speakest falsly: the Lord our God hath not sent thee: It is with the Ministers of Christ, as sometimes it was with his owne person. Luke 4. 22.23.24. &c. At first they all gaue witnes to him, & wondered at the gracious words which he spake: but when he came neere the quicke, and began to grate upon their galled consciences, presently they thrust him out of their Citie, & would hauehave slung him headlong from the brow of the hill. Thus also in…inite numbers of people deny him in their workes: utterly refusing to square their life & practice according to this rule of Gods word, whereby the Lord is manifestly denied. For when they confesse with their tongues, that it is Gods will, y…t resolue in their hearts to doe their own; their practice is as an hundred tongues to proclaime their deniall of God. Certainly the ground of this disobedience and rebellion, is grosse infidelitie, even a resolute unbeliefe of Scripture.Iohn 5.46.47John 5:46John 5:47 Had the Iewes beleeved Moses, then would they also hauehave beleeved Christ. But if they beleeved not his writings, they could not beleeve Christ his preaching: how truely may we apply this sentence of our Saviour to this unbeleeving generation? Had you beleeved Christ, you would hauehave beleeved us; for he spok… of us, and hath told you: He that heareth you, heareth me. But if you beleeve not his writing, how should you beleeve our preaching? If you despise his word in his hand, you will easily scorn it in our mouthes.

p. 104And indeed this unbeliefe is more apparent, because the more men urge and presse the Scripture on the conscience, and practise of men, (observing the rule of his Spirit in preaching to edification, and labouring to beat downe whatsoever exalts it selfe against Christ, that everie thought may be subjected to his Scepter) the lesse credit estimation, and good opinion they gaine among men: the lesse their doctrine and persons regarded. But if neglecting the evidence of the Spirit, they sticke their sermons full of Rhetoricall flowers, and witty conceits of men: if they come in ostentation of much reading, stored with the citations of Poets, Rabbies, Schoolemen, and with the sentences of ancient Doctors (of whom there is no doubt, very good and much profitable use in their season) the more they goe on in this course, where the conscience is not stirr'd, (as being altogether loose from man) the more are they admired, reputed, and followed. Oh this word of God is sharpe, a two-edged, deepe-cutting sword, whose downe-right blowes cleaue the heart of our sinfull nature; when those vaine flourishes never moue us: hence it is feared, and hated by those who liue in sinne, and resolue to rest in the forme of godlinesse. Therefore that most fearefull judgement fals often upon them;Hos. 4. 9.Hos 4:9 there shall bee like people, like priest. The people rise up earely to follow drunkennes, Esay 24. 2. compare Esay 5.11. with 56. 12.Isa 24:2Isa 5:11and the Priests ready to invite them, Come I will bring wine, and we will fill our selues with strong drinke: when the people are deafe, the pastor is blind; they desire to be soothed, he fills his tongue with flatt…ry. The people desire,Esay 30. 10.Isa 30:10 Cause the holy One of Israell to cease from us: and the Lord justly giues them up to the doctrines of men, and vaine flourishes of humane wisedome. In a word as they wish, so they receiue from God (in his just judgement) Ministers, not after Gods, but their owne hearts, that they who hauehave no pleasure in the truth may beleeve lies, and vanities, 2 Thes. 2. 10. 11.2 Thess 2:102 Thess 2:11and putting from them the power of Gods salvation, may sinke in their owne perdition.

p. 1053. Those are here sharpely to be rebuked, who hauehave no relish in the word of God, no… finde any sweetnesse in it. The complaint of the Prophet is now verified in many, who make no question but they are Christians good enough.Ier. 6.10.Jer 6:10 They hauehave uncircumcised eares, they cannot heare; the word os the Lord is unto them as a reproach: they hauehave no delight in it. How woefull is their estate, if they had any sense to apprehend it? and how much more woefull, that they hauehave no feeling of this their woefull miserie? That man is farre spent, who being diseased cannot abide either good physike, or wholesome meat, but wholy delights in such a diet, as is prescribed him by his distemper: and how neere is that soule to hell, who loathing all remedie, cannot tast any thing which should doe it good, but longs for all sinfull matter, whereby it is every houre made riper for hell. Certainely where the conscience cannot but confesse a life to come, how fearefull is this condition, which evidently shewes the soule to be dead unto that life, dead in sinnes and trespasses? for what life can be in any creature, which desires not (and that necessarily) the meanes whereby this life is maintained, thriues, and prospers? what affection of life, where we delight not in that which preserues it? Now were this death (as in the death of beasts) the deprivation onelyonly of life, and so a perpetuall sleepe without dreams, a senselesnesse without any either pleasure or trouble, it were the lesse miserable. But when the heart knowes that after this life so short, there succeeds another, which is endlesse, where both soule and body againe united shall continue for ever, either in a most joyfull glory, or an hellish torment, no hope of change? how miserable is this estate, which testifieth to our face, that we hauehave no signe of this life, but are marked to that endlesse and fearefull perdition?

5Consolat.Now how soveraign a cordiall is this doctrine to those who can truely apply it to their owne soules? If thou find…st thy heart take pleasure in this word, & thou canst p. 106say as the Prophet (and as he, truely say) Thy word was found by me, and I did eate it; and it was the joy and rejoycing of my heart, Ier. 15. 16.Jer 15:16thou shalt finde the same comfort which is there given to that Saint; and assure thy selfe that God will make good to thee, what here he promiseth: Thou shalt be blessed. Surely even then when thy disquiet soule, working in thee, boiles in griefe, and vexation to see that law of thy members rebelling against the Spirit; and so strongly opposing, that thou canst not do the good thing which thou wouldest, then this delight in the law concerning the inward man, will be a soveraigne comfort to thy afflicted spirit; so that thou wilt be able (with peace) to say,Rom. 7.20.Rom 7:20 It is not I, but sinne that dwells in me: neither shall it be imputed to me, but to the enemie prevailing against me.

6ExhortationSuffer then the words of exhortation, and labour for this delight in the law of God: Striue with thy dead heart to bring it to this dutie, that thou mayest take pleasure in pleasing thy Lord. And to quicken thee in it consider seriously the equitie of it. Can there be a more easie command then this? namely to delight in thine owne good and happines? Now there is nothing in the word of God but that w^ch wholy tends this way:Cant. 5.16.Song 5:16 nothing in the yoke of Christ, but that which is sweet and easie. Remember how sweet the mouth of Christ is to those, who hauehave beene acquainted with his word, and exercised in it.

But what meanes should we use to worke our soules unto this delight in the word of God.

1. Thou must purge thy tast from delight in sin: when wickednesse is sweet in thy mouth, and thou hidest it under thy tongue, when thou favourest it, and wilt not forsake it, thou canst not possibly favour the word of God.

2. Thou must earnestly intreat the Lord to open thine eyes, that thou maiest see thy estate, how naked, blind, poore and miserable thou art in nature, that so thou mayest hauehave more sense how necessary this Ordinance of God is, and how wretched thou art without it. Be instant therefore p. 107with the Lord to giuegive thee this hunger and thirst: This will make that reproofe which to flesh and bloud is most bitter, sweet and pleasant: for the person that is full, despiseth the hony combe: but to the hungry soule every bitter thing is sweete.Pro. 27.7.Prov 27:7

Proposition 2.

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

2PropositionThe Psalmist pronounceth him blessed, who day and night meditateth in the word of God.

Where is no need to expound many words: for some are cleere enough of themselues, and othersome hauehave before beene sufficiently explained. Here onelyonly consider what is this meditation; and how that phrase day and night (expressing the continuance of this duty) is to bee understood.

This word meditation implies a vehement motion of the minde, breaking forth into action. The best Interpreter even the holy Ghost thus explaines this word in another place.Ioshua 1.8.Josh 1:8 Let not this booke of the law depart out of thy mouth, but meditate therein day and night: that thou mayest obserue and doe according to all that is written therein. Where we see the nature of meditation rightly unfolded; consisting 1. in observation, that includes diligent attending, marking, and remembring; 2. in practising: so what he there particulary commends to Ioshua, he inforceth other where generally upon all: Deut. 6. 3, 4, 5 6… 7. &c. where we are commanded to get these words by heart, to teach them others, continually to thinke of them, that we may bring our hearts to the louelove of God.

2. Night and day is a phrase of speech, implying not onelyonly frequencie, but such a continuance, as (though it be not without some intermissiō, yet) is without negligence p. 108carefully, and cheerefully performed in the season of it. Some hauehave thought that night signifies the time of affliction and trouble, day the time of our prosperitie, and gladnesse: and no doubt but darkenesse is in Scripture often taken for grievance, and trouble; light for solace and comfort. No question also, but it is our dutie in the evill day, and in all our rejoycing to meditate in this word: but seeing the former is not onelyonly the genuine, or naturall interpretation of the words, but also includes the latter; by night and day must here bee understood a continuall revolving of the will of God, sometime in hearing it when the season giues leaue, sometime reading it, frequently recollecting it in our memorie, and without intermission expressing it in all our actions and constant practise. Thus then runne the words: Whosoever with a fervent and zealous heart giues up himselfe to the word of God, to heare, read, thinke of it to practice and doe it: and that not by starts, but in a continuall course of life and conversation: this man is already blessed, and shall at length attaine to perfect happinesse.

Pro. 8. 33.Prov 8:33Proofe. Blessed is the man that heareth mee, watching daily at my gates, and attending at the posts of my doores. Blessed are they that heare the word of God, and keepe it. Luke 11. 28.Luke 11:28He that looketh in the perfect law of libertie, & continueth therin, Iames 1.25.Jas 1:25not being a forgetfull hearer, but a doer of the worke shall be blessed in his deed.

The grounds or reasons may be, 1. in the nature of the word .2. in God ordering it, and working with it.

First therefore as God hath given to every creature a certaine nature, wherby it is fitted for any worke or end, and hath in it selfe a power to worke unto that end: (as to light to discover,Rom. 1. 16.Rom 1:16 and present things to the eye; to feed, to produce the like unto it selfe) so hath he made this word to be his Ordinance,Ier. 9.23.24.Jer 9:23Jer 9:24 which shall worke powerfully unto salvation. And as he hath ordained that our perfection and happinesse shall consist in the knowledge of himselfe, in sanctification, and eternall life; so hath he p. 109given a vertue to this his immortall word, to open all things unto us necessary for this knowledge, (and therefore cals it light) to sanctifie, and breed us to life eternall. And as seed simply considered without his appointm…nt could hauehave no force to produce the like, no more could this word, which therefore by the naturall man is counted foolishnesse,

2. In us who are wholly dead in nature, and hauehave no power in our selues to worke out our owne salvation; but as since the curse, the earth must with much labour be ordered and fitted, before it can be fruitfull; so since our cursed fall, we cannot attaine this fruit, but with this spirituall labour and tillage.

3. In God, working in his owne institution: he is the great Husbandman Iohn 15. 1. he that giues the increase, 1 Cor. 3. 6. and 15. 10. Now therefore as no instrument hath power in it selfe to worke to its end, but must be used, applyed, and directed by the hand of the workman: so here unlesse the Spirit use this hammer, it breakes not the stone in our hearts. Looke then as in earthly tillage the ground must be first plowed up and prepared, the labourer must cast in good seed, harrow, weed, &c. and yet still without the former and latter raine, and the blessing of that Almighty Creatour, and Governour all is in vaine; thus God hath made the Law to be as a Coulter to breake up this fallow ground of our hearts, sent in his Ministers with this his plough, to prepare and fit it: so he giues his Gospell to be the seed of life, causeth his servants to scatter it, nay makes the same Ordinance to bee as raine and heate to draw out the vertue and power of it into our practice: yet all this is done by his blessing, he onelyonly giues all the successe, and causeth it to worke to salvation. Vse this first for Instruction;

1Instruction.1. It is the word of God and that holy doctrine (layd up and treasured in the Scripture, thence brought out to us by the Stewards of Christ in the preached word) which makes men happy. And indeed seeing the Spirit p. 110doth there not onelyonly set out one, but the onelyonly way to a blessed estate, we may hence conclude, that there is no other way which leads to happinesse, nor any other appointed, and effectuall (revealed) meane to attaine it, but this. Hence called the power if God to salvation. Rom. 1. 16. 1 Cor. 1.18. Hence it is by the Spirit resembled to such things, as are most necessary causes and helpes of life. Before we attaine the life of God, it is as seed to beget us, 1 Pet. 1. 23. Iam. 1. 18. when we are borne againe, it is food: milke while we are babes, that we may grow; 1 Pet. 2. 2. stronger meate to establish us (Heb. 5.13.14.) when we attaine more ripenesse. Obserue continually, that when the Lord compares this our happines to any earthly thing, still the word of God holds that part in the similitude, which evidently sheweth it to be his instrument, wherby he begins & perfects this worke in us.1 Pet. 2. 5.1 Pet 2:5 As when in some places we are likened to the Temple of God, Ier. 23. 29…Jer 23:29& every pa…ticular Christian to be a liuely stone, Ezek. 13.Ezek 13Acts 20. 32.Acts 20:32then in other places the Spirit resembles the word to an hammer that breaketh the stone, Mat. 13.Matt 13and doctrine to morter, which holds us in this building;Esay 55.10…Isa 55:10 so is it that meanes whereby God builds further. When our happinesse is compared to an harvest, then the word is called seed, 1. Cor. 3…6.1 Cor 3:6the Pr…achers of it sowers; The word likewise is raine, th… Preachers those that water. Acts 20.32.Acts 20:32When the blessed estate of man is compared to an inheritance, the word is not onelyonly made the meanes whereby we become Sonnes, but is said to giuegive us inheritance with the Saints. Very frequent are these similitudes in the Scripture. Looke therefore, as in all creatures God hath ordained the fruit, and ther…fore appointed the meanes, which being blessed by him, bring forth their …ff…cts: so in this kinde, whom God hath ordained unto eternall life, to them he sends his word, blesseth it, and so produceth the effect purposed by himselfe. As when he created the first Adam, he created no more (though he were Almighty to hauehave of nothing framed many millions) but appointed all other men, yea even Eve her p. 111self to flow from his loynes: so when he gaue our Lord to be the second Adam, he decreed that all his Elect should flow from him, & s…t out this immortall seed to this end: & though he be able of stones to raise up childrē unto Abraham, yet doth he use no other means then this, appointed by his own wisdom, either to giuegive this life, or to nourish it.

2. Seing the word of God is the Guide, which leades us to happinesse, we learne also hence one of the most principal duties of man; namely to heare, read, record, and converse with it, imploying his time in it. Art thou a Minister of the word? then hast thou this precept from God, 1 Tim. 4.13. 161 Tim 4:131 Tim 4:16giuegive attendance to reading: take heed unto learning & continue therein. Art thou an hearer? Thou must be swift to heare. Iames 1. 19.Jas 1:19It in authoritie, then Gods charge lies upon thee;Deut. 17.18. 19.Deut 17:18Deut 17:19 He shall write him this law repeated in a booke, and it shall be with him: and he shall read therein all the dayes of his life, that he may learne to feare the Lord. Ioshua 1. 8.Josh 1:8The like command is given to Ioshua. Whatsoever thou art hearken to that generall commandement;Deut. 6. 6.7.Deut 6:6Deut 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.Prov 4:20Prov 4:21My sonne hearken unto my words incline thine eare unto my sayings. Let them not depart from thine eyes, but keepe them in the midst of thy heart. Col. 3.16.Col 3:16Let the word of God dwell in you richly. The practise of the Saints answereth this precept:Psal. 119.97.Ps 119:97 Thus David; he loves the Law; this constant love brought forth continuall meditation. So Ieremie and Iob, Ier. 15. 16. Iob 23. 12. And even our reason it selfe (if we hearken to it) will strongly enforce this dutie upon us. Our owne sense will tell us, that an excellent object of the eye is the writings of m…n skilfull, wittie, and learned: whereby with little paines we come to know all the fruit of their studies, and reape in a few houres, what they hauehave laboured many yeares. Now if the writings of prudent and understanding men, in which all their wisedome, and their very soules are opened and discovered to us, be the most noble object of a reasonable creatures eye; then certainely p. 112the most excelling object of a Christian eye is the written word of God; which unlocks, and brings forth unto our view the glorious wisedome of our God. Thy reason therfore will frame this argument. Every creature ought principally to employ it selfe in that, which is the most excellent object of it: but the Scripture is the most excellent object of the eye, therefore the eye must especially busie and employ it selfe in conversing with the Scripture. So likewise the most proper object of the eare is sound, the most excellent object of the eare is the voice of man, and words expressing their notions: but that which infinitely excells it, is the word of God, and his voice, unfolding his gracious purpose towards us, and therefore aboue all other to be most attended & followed. The most proper object of the understanding is truth, the most excellent then must be the truth of God. Certainly the highest degree of happinesse consisteth in our likenesse to God: and therefore our beholding him as he is, being the meanes whereby we are conformed to his image, is of all other things most to bee desired. When therefore we shall see him face to face, and know him as we are knowne, then shall we in our measure be perfected after the similitude of his glory: see 1 Iohn 3. 2. Thus when Moses desired to see the glory of God, Exod. 34.29. 30.Exod 34:29Exod 34:30though hee could not see him face to face (which no man living on earth can doe) but the backe parts alone (that is; discerned so much onelyonly of his glory, as our imperfect nature can receiue, as when we see the backe of a man, our knowledge is but imperfect) yet his face shined so gloriously, that the people, yea his owne brother Aaron feared to come neere him. Our imperfect happinesse then to which we may attaine on earth is, to bee imperfectly conformed to his likenesse in some degree of holinesse, which is effected by beholding him in his word. For now in the pr…ached word of God we see him, not indeed face to face, yet not (as the Iewes) veiled, but with open face, and so by looking into that perfect myrrour, wherin p. 113he shines forth unto us in his grace,2 Cor. 3.18.2 Cor 3:18 we are changed into the same image by the spirit of the Lord. Looke as the eye receiues into it selfe the object or thing it sees (so that it may be seene in the eye) so the understanding being (as the Philosopher speakes) all to all, taking into it selfe the image of God, expressed in his word, is more & more conformed unto it. A seale joyned to waxe brings forth the same impressure; when therefore the Spirit, having graven this image of God in his holy word, th…n applies it effectually to the understanding, it cannot but produce the same image and stampe. If therefore we would diligently consider, and compare those places, I…r. 9.23.24. and Rom. 10. 14. we would soone confesse; 1. that all our good consisteth in the knowledge of God: and 2. that the knowledge of God depends on his word: and then necessarily acknowledge, that it is a maine dutie of every man to converse with the word of God, and continually to meditate in it.

3. It is also a second dutie belonging to every Christian, 3to bring forth this word which he hath layd up in his heart, for the edification of others, as occasion shall bee offered: this is especially intended by the Apostle;1 Pet. 4 10.1 Pet 4:10 Let every man as he hath received the gift, Iohn 21. 15John 21:15minister the same one to another. Acts 20. 28.Acts 20:28If thou art in the Ministerie, then hast thou a strict charge from God, 1 Pet. 5. 1. 2.1 Pet 5:11 Pet 5:2to feede the flocke, … Tim. 4. 1.2.and to be instant in season and out of season. If thou art one of the sheepe of Christ, yet common is this precept, to be in some kinde a builder: But you Beloved, build up your selues in you… most holy faith. Iude 20.Jude 1:20The word must dwell richly in us, that wee may teach and admonish one another: Colos 3.16.Col 3:16we must exhort one another, and edifie one another. 1 Thes. 5.111 Thess 5:11Reason also will enforce it; For in common good workes ev…ry one should put to his helping hand. Children and women may forward a building: and th…ugh the Masons and Carp…nters be the principall, yet the house will sooner be finished, where many hands make light worke:Rom. 12.5.Rom 12:5 why are we called members one of the other, if not in this respect? The principall m…mbers p. 114are especially appointed for the good of the rest, but no member unprofitable in the co…mon good of the bodie. The head conveyes sense and motion, the heart life to the more speciall parts: but these deriue it to others, and those other to the rest. Thus is it in the mysticall body. Againe the more we build up others, the more our selues are builded up in faith and every grace. Thus the Apostle knew that by strengthning the Romans, himselfe should receiue further strength and comfort:Rom. 1.11.12Rom 1:11Rom 1:12 As a good Prince the more he inriches his Kingdome, the more he encreaseth his owne revenewes, and fils his Exchequer. The Saints also regulate their practise by this precept. Thus Aquila and Priscilla take home unto them Apollos, Acts 18.26.Acts 18:26an eloquent Teacher,Pro. 4.3.4. and 3….1.2.Prov 4:3Prov 4:4Prov 3:1Prov 3:2 and instruct him more perfectly in the way of the Lord. Gen. 18. 19.Gen 18:19David and Bathsheba instruct Salomon their sonne:1 Sam. 25.31.1 Sam 25:31 Abraham his houshold: nay even a woman feares not to admonish David. Therefore as the Minister being appointed by God, and set over any flocke is bound by the Lord to employ the gifts bestowed on him, to the building of that people, to bring forth old and new as a good Scribe; to shew the light of the word to those that sit in darkenesse, for instruction to the ignorant for refutation to those that erre, for reproofe against such as sinne, for comfort to the afflicted, for exhortation to the sloathfull; so likewise is every Christian bound, as God giues abilitie and opportunitie to apply the same word to the same ends, where they see need of it. Surely if men that are rich in this unrighteous Mammon, are charged not to store it up in chests, but in those living bags, even everie needie Christian; how much more doth the Lord require it as an especial dutie at our hand, to succour any Brother, distressed in any spirituall want, so far as he enableth us with the riches of his grace?

44. It is not enough for a Christian to heare, and read the word, frequently to thinke and speake of it, to apply it to others, but he must also bring it out into his practise, and must in all his carriage and conversation shew forth p. 115the fruit of this good seed. Thus the Apostles are commaunded both to hauehave this light kindled up in their own hearts, and to set it out in their good workes. So the Apostles commaund others,Col. 3. 16.Col 3:16 not onelyonly that it must dwell richly within them, but also to hold forth the word of life. Philip 2. 16.Phil 2:16Doing is frequently in the Scripture (and in our practise ought ever to be) coupled with hearing. See Iam. 1. 22. Mat. 7. 24. Luk. 8.21. Iohn 13.17. Reason will also further presse this dutie. For,

1. God therefore reveales and teacheth us his will, to that very end, that wee may doe it. See Deut. 6.1. and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it; that man is an unreasonable creature, who would doe a thing to no end, and no better then a foole, that will doe it but to a wrong end.

2. It is not the hearing, but the doing of the word which makes us blessed: see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing, but doing the way to happinesse.

3. Learning without doing, will heape up more vengeance. Luke 12. 47. For when we know the will of our Prince, Father, Master, this makes our negligence to bee contempt, not onelyonly unexcusable, but heynous.

It was a good advice of a Morall Philosopher, who counselled not onelyonly women, but even men also to carry a looking-glasse continually about them: but to this end, that often beholding their feature and forme in it, if they found the outward proportion comely, then to labour that the inside might be correspondent: but if they perceived any naturall deformitie in the body, then to stri…e to hide or out-shine it with inward beautie. How good counsell is this for a Christian with a little change? wee should ever hauehave this excellent mirrour about us, to this end, that by it we might mend all our imperfections, and take away the spots of our defiled nature. For certainely to little purpose doth that man behold himselfe in this Glasse, who when he hath seene any blots or filthinesse p. 116in himselfe, doth not presently employ his best endevors to wash and clense his soule. Verily there is nothing that settles and rootes the word in the heart of man but this practise. For as in any other trade or Art, when any precept is layd downe to us, and we presently put it in practise, we make it our owne for ever: but if our practise follow not our Masters instruction, we soone forget it: so is it here: see Iames 1. 23. 24.

55. A Christian that intends to come to this happy estate, must continually meditate in the word of God: that is, he must heare, read, thinke of, speake and practice this word frequently, at all occasions, not neglecting any opportunitie: sometime he cannot heare, but then hee may read; sometimes he may not read, but then he may heare: sometimes neither of both, but then hee may thinke of it, recall it into his memorie, and even digest it: sometime he hath fit opportunitie to speake of it, conferring with others, when none of the other can bee used. All these hauehave, or ought to hauehave their seasons.

For the former, we must set out some times for them: but in practice no time omitted. This part of meditation in the word must be without intermission. Thus are we commaunded; Read all the dayes of thy life, Deut. 17. 19. Rehearse them continually: Talke of them sitting downe, rising up, lying downe, walking abroad. Deut. 6. 7. Meditate day and night, Ioshua 1. 8. Heare as new borne babes, 1 Pet. 2. 2. Doe and keepe them all the dayes of our life, Deut. 6. 1. 2. Thus likewise the Ministers are commaunded, to bee instant in season, out of season: 2 Tim. 4. 2. In the morning to sow their seede, and in the evening not to cease. Eccle. 11. 6. Our reason also will perswade this frequency and continuance. For,

1. We know not which the Lord will blesse, which shall prosper, whether this, or that; or whether both shall be good a-like. Wee know not the way of the Spirit. Eccles. 11.5. 6.

p. 1172. We are very forgetfull in nature, even in civill affaires; but much more in spirituall: you hauehave forgotten the consolation, Heb. 12. 5. The Israelites forgot the workes of God. Psal. 78. 11. 42. The very Apostles very forgetfull. Mat. 16. 9.

3. We are dull of hearing; hard to conceiue these spirituall lessons. Heb. 5. 11. The Apostles perceived not the miracle of the loaues. Mat. 16. 9. when Christ spake most plainely, they vnderstood him not. Luke 18. 31, 32, 33,34. Looke as a man travelling in a journey, howsoever for a night he takes vp his Inne, yet if he doe not continually goe on, and in the morning set forward againe, he cannot come home; so here much more. Had the Israelites returned to AEgypt, had they sate downe in the Wildernesse, had they not in due season still made on: they could not hauehave come to the Land of rest and promise.

2Reproofe.1. Here is condemned that obstinate and wilfull conceit of men, who dreaming of many other Guides to a blessed estate, are wilfully resolved to resist this truth, that God hath given them his word, to be his onelyonly conduct to happinesse. There is a cursed disposition in our nature, whereby wee are prone to r…sist the holy Ghost, speaking in his word. See Esay 63. 10, Act. 7. 51. This rebellious affectiō our Saviour noted in those Iewes, Iohn 5. 43.John 5:43I am come in my Fathers name and you receiue me not, if any come in his owne name him will you receiue. When any lie is brought to us by Satan, the world, or our deceitful hearts, how easily is it entertain…d? little perswasion needes to draw it on: (as) that God will be mercifull, even to those which adde drunkennesse to thirst: (see Deut. 29…19.20.) that by our good meaning and honest intent wee shall com… to heaven; that in grosse ignorance, neglect, and contempt of the word, we shall be saved: such …ies easily find an open doore in the heart of man, soone enter, and settle there; so that it is impossible almost to driue them p. 118thence. But when God tell us; There is no name under heaven by which thou canst be saved, but onelyonly by Christ;Acts 4. 12.Acts 4:12 there is no other meanes to make Christ thine, but only by faith: nothing can worke faith but hearing the word; let argument be heaped vponupon argument, proofe vponupon proofe; make it never so plaine, that now the conscience is utterly convinced, yet are men resolved to stand out, and deny the conclusion. The more foole any man is, the more conceit hath he of wisedome in himselfe; hence it is, that the wisedome of God is despised in the eyes of a car…all proud man. Suppose any of these men were to travaile a long and dangerous journey, of which he knew not one step: if then a friend should tell him; I hauehave a servant throughly acquainted with every foote of that way, who wil bring you thither safely; take him along with you, & vse him on this occasion: who would refuse such a favour? how thankfull would we be to the Maister? how carefull to follow this Guide? how much would wee make of him? But when the Lord our best friend, giues us his word, the onelyonly Guide, to conduct us to himselfe, and in himselfe (who is both the way, and our happines at the end of it) we cannot be perswaded to make any, or at least any right vse of it: we thinke we can tell the way as well as he, though indeed we never knew, nor trod any one step in it; and in this our wilfulnesse we goe headlong to our destruction.

22. That strange neglect of this great dutie, hearing, reading, remembring and repeating in our hearts what we hauehave heard, is here to be censured. The times which God himselfe hath sanctified for the hearing of his word, is it carefully observed and spent in this employment? As any man is more vile and abject, so doth he more vilely esteeme, and cast behind his backe this commandement of God. Pro. 8. 33.Prov 8:33Who accounts himselfe a servant to Christ, bound to waite upon the posts of his doores? Who thinkes himselfe blessed that he may heare him?Ier. 2.31.Jer 2:31 Doe not men say as those Israelits, Wee are Lords wee will come no p. 119more at thee? Were it a matter of profit or merriment, men could not be kept nor staved off from it. Certainly men in this openly shew, that they hauehave lesse faith then the Devils. For even these cursed spirits both know the necessitie of the word preached, and are perswaded that by it men attaine a blessed estate: but these brute beasts (and far worse) giuegive no credit to God himselfe, professing to them this truth.

So also the reading of the word how is it slighted by men? Who sets out a time, and resolues to spend it in this dutie? Alas! it is shouldred out by every idle occasion: some hauehave farmes, some hauehave bought oxen, some are married; any frivolous excuse is good enough; the common plea is businesse. One hath a great charge, and family he must provide for it: another is taken up with publike affaires; he can spare no time: a third is a poore man, liues by his labour, he can hardly get himselfe bread, &c.

1But 1. Know all excuses are vaine, and cannot put off the expresse command of God. Thou followest thy publike businesse: why so? Perhaps thy Prince commaunds and expects it. And is Gods commaund of no force with thee? Thou art a poore man, need driues thee to worke for thy living; and art thou not more poore, and beggerly in spirit? and wilt thou not supply thy necessitie? Thou must provide for thy familie: why so? God commaunds it: and doth not the same God commaund thee to read his word, and exercise thy selfe in it? Is it not a more evident token of an Infidell to neglect the labour in thy heavenly, then in thy …arthly calling?

2. Can businesse excuse thee? Is then the word of God 2an idle matter? and onelyonly for idle times? Must this chiefe and speciall action of thy life, giuegive place to every vaine occasion? Should we heare a Husbandman professe, that he had so much businesse, that he could find no time to plow or sow, who would not thinke the man mad? And art thou better in thy wits, who prosessing Christianitie, p. 120pleadest thou hast no leasure, by reaso… of other employments, to busie thy selfe in the word of God.

33. Businesse cannot excuse, but must incite rather to this dutie. The affaires of Princes are endlesse, yet giuegive them no exemption from this practice all the dayes of their life: as we heard before Deut. 17. 19. C…rtainely the more businesse thou hast, and employment in earthly matters, the more need hast thou of conversing with the word, as being thy Guide, directing thee how to passe through these cares with a good, cleere, and cheerefull conscience, as also a meanes to make all thy affaires to prosper.

44. Thine owne practise will condemne thee; There is a time for every purpose under the Sunne; and thou will not suffer any one employment so to engrosse thy time, but that other occasions shall be served in their season. And wilt thou take from one businesse to giuegive to another? and yet so little regard this dutie, as to make it waite vponupon thy leasure, nay utterly neglect, and exclude it.

5Lastly, thine owne heart tells thee it is false, when thou pleadest thou hast no time: youth will finde time enough for their sports; elder men to confer of worldly affaires; and the oldest to prattle of things long since out of remembrance: and hadst thou as much will, as time, thou wouldest finde sufficient leasure for this dutie.

But there is something to be gotten by diligence, and labour in our earthly callings.

Prov. 13.4.Prov 13:4True: The soule of the di…gent shall hauehave plentie: But what? Is there nothing to be gotten by this spirituall diligence? by a frequent conversing with God in his word? no riches? no honour? or pref…m…nt? Is Christ no riches? is it no honour to be the Sonne of God? an heire with Christ? And is not this obtained by the word, and by it onelyonly? Search all the earth, and see if thou canst find one faithfull Christian, who when thou hast gott…n all the world before thee, will change the least portion of p. 121grace gotten in the use of the word, for all thy honour and wealth.

For that other part of meditation most properly so called, that is recollecting, and recalling to …ur mindes what we hauehave read or heard, (which settles the other, and is as the covering this good seed in our hearts, and hiding it vp for fruitfull practise) it is hardly thought on. How few account it needful? how very few that practise it? For the most part; as soone as men come out of the Church, they fare as boyes, that come out of Schoole. The younger sort fall to sport and play; the elder to confer of some weekely matters; and thus if any of that good word clea…e unto them they cast it out, and giuegive it up as a prey to the Devill. Surely, as those greedy and noisome fowles wait upon us in our seed times, and lie by shoals upon our Lands to devoure the good seed, which is cast into the …urrow; so these foule spirits then especially by legions, waite, and watch us, when we come to this seed time of eternall life: and being full of envie and malice, labour with all their craft either to turne away our eares from it, or else by vaine thoughts or other id…e matters to steale it away frō us, that we may be wholy barren and unfruitfull. Now then how lamentable is it to see men so carefull in this earthly seed, which sustaines their temporall life and estate, so very carefull, that they set up s…arcrowes, they watch their lands, they hauehave children with clacks and slings to fright the ravening fowle, and keepe off the vermine: but for this heavenly fruit, wher…by they enter and grow in life ete…nall, they are wholy careless… of it: s…me by sleepe and drowsinesse invite the Devill to come upon them: some by stubbornes & stonines of heart joyne with the Devill to keepe it out from the soule, …specially by neglect of meditation they betray themselues, and even offer up this precious seed to that foule Spirit.

33. Those are here reproved, who instruct not others (as they are able) in the word. If they hauehave knowledge p. 122they laugh and despise, but teach not the ignorant. HaueHave they servants grosly blind, so let them lie: they will never offer to bring them out of this darkenesse: nay even wi…es and children they instruct not: hence God curseth them with eye-servants, untoward and froward women, disobedient children. If they see a Brother sinne, doe they apply a seasonable and loving reproofe or admonition? when they see men over-seene in drinke, heare others sweare; doe they reproue the offender, that he may be found in the faith? No such matter. They make themselues merrie with such enormous sins by which God is made angry, & his wrath provoked; by w^ch they evidently discover themselues, that they are not seasoned with any one graine of true and saving grace, which is as a leaven spreading, and catching like fire, ever communicating it selfe, as it hath power, to any with whom we liue and converse. If wee see a man able (though not bound to it) neglect a common worke, we will thinke and judge hardly: and how are we to be blamed, who neglect this common worke belonging to all Christians, especially being bound to it as well in charitie to our Brethren, as by the evident and peremptory commaund of God, Levit. 19. 17. When we see any dejected with the sight of sinne, we will either jest at it, or perswade him it is melancholie, draw him to companie, so to driue out the worke of Gods Spirit with some worke of Satan. Thus we are so farre from provoking such as goe slowly by exhortation to mend their pace, that rather we discourage them in their beginnings, and by opposing our selues would stop and turne them backe to their former deadnesse. Oh! if men, especially those who are of more knowledge, and greater place, would joyne in this worke of God with his builders, how fast would the Temple of the Lord rise, aud goe forward? how blessed would this Nation and Church be? But now when the Minister is forsaken, and left alone to all this busines, having so many lets and opposites, it is no marvaile if the p. 123building goe on very slowly. But let us take good heed to our selues: marke the cheerfull disposition of the people toward the rearing up the Tabernacle. Such was their willing liberalitie, that Moses was enforced by proclamation to restraine their readinesse in offering. Compare Exod. 35. 5. 6. 21.22. 23. with chap. 36. 5. 6. How shall they condemne this generation who utterly withdraw their hand from this holy worke, and will not so much as lend us a copie of their countenance, toward the rearing of Gods living Temples.

How lewdly doe many neglect the practise of this divine law? Certainely as any dutie is more for Gods honour, 4and their profit, so is it by them more despised: they will read rather then heare, heare rather then practise: the corrupt nature of man detesteth this subjection. Rom. 8. 7. If God commaund any thing, be it never so easie or delightfull, it is hated: so the Sabboth: but what he forbids, be it never so grievous, they will doe it: as kill themselues; sacrifice their children to Divels.

Very many are open Rebels, and though they are called, and would be counted Christians, yet resolutely refuse to yeeld subjection to the law of Christ: and will not sticke plainely to proclaime it.Ier. 44. 16.17.Jer 44:16Jer 44:17 The word which thou hast spoken to us in the name of the Lord, wee will not heare it of thee, but wee will doe whatsoever thing goeth out of our mouth: and so palpably doe they trangresse, that when they hauehave sworne obedience and professe it in generall, they will utterly deny it in the particulars: compare Ier. 42. 5. 6. with that 43. 2. 4. especially where they are crost in those things, which their owne wicked hearts hauehave determined. Others are not so open, but will make good shewes in civill, nay perhaps (outwardly) religious carriage; yet are but hypocrites; of whom our Saviour speakes Mat. 7. 26. They are no better then very Idiots, they would attaine and possesse the house not made with hand, but lay no foundation. Christ there distinguisheth p. 124the faithfull from the hypocriticall hearer, and seeming Christian: looke on them with a lesse heedfull eye, both will seeme alike, both as well builded houses; but one with a foundation, the other without it: now that ungrounded building may stand, till a tempest come, but no longer. Thus here, an hypocrite will repaire to the word as readily, will sit as orderly, seeme as greedy in outward attention as the best: but he never layeth the foundation by digging out his owne earthly heart, and setling there that corner stone, by denying himselfe for Christ, and renouncing his owne will and affections.

3Exhortation3. Stirre up thy dull heart, and quicken it to all diligence in attending upon the word of God, plead no excuse, but remember the commaund of God: Bee swift to heare. Be not a forgetfull hearer. Iam. 1. 19.25.Jas 1:19Jas 1:25Thirst, as a new borne babe for the sincere milke of the Gospell, to grow by it. 1 Pet. 2. 2.1 Pet 2:2The maine argument and motiue impelling to this dutie, is here expressed; This shall bring thee to happines: thy thoughts, thy actions looke all this way: diddest thou thinke any thing more helpefull to this end then other, thou wouldest use it: beleeue God in his word, who assures thee that this meditation in his Law, shall certainly effect it for thee.

Adde to this, the danger of thy neglect. Thou shalt find no favour from God in that evill day, if thou despise this dutie; remember,Pro. 28.9.Prov 28:9 Hee that with-draweth his eare from hearing the Law, his prayer shall be abominable. Mark. 4.24.Mark 4:24The same measure thou givest thou shalt receiue: see Prov. 1. from the 24. to the 29. verse; neither doth he threaten this recompence onelyonly, but certainely effects it: read Zachar. 7… 11. 12. 13.

But what meanes should we use to bring our hearts to this dutie. 1. Remoue that pride of heart, and conceit of being increased in goods, and wanting nothing: Rev. 3.17.Rev 3:17for the full stomacke despiseth an honey combe: Pro. 27.7.Prov 27:7See Ieremie 13. 15 2. Remoue all worldly thoughts, cleare thy heart from p. 125those thornie cares, when thou enterest into the house of God. 3. Further thy selfe by earnest prayer, frequently calling upon God, (from sense of thine owne wants, and confidence of his supply) for his powerfull assistance in his owne holy Ordinance.