The Way to Blessedness, Treatise · Part 3

The Way to Blessedness · Treatise · Part 3

p. 126Psalme I. Verse iij. And hee shall bee like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leafe also shall not wither, and whatsoever hee doth shall prosper.

LOOKE as men, confident that their wares are good which they would vent, will not sticke to giuegive us a tast, nay call and invite us to assay their wine or any such commoditie; or rather, as a friend who having purchased a goodly seat, and desires to joyne some deere friend or brother as purchaser with him, will first propound it in generall, and commend it as worth his money, and after parcell it out in the particulars; so here the Pro…het, or rather Christ in him, having in the first word of this Psalme orderly set before us in generall, and more confusedly that end of man, which by all is desired, and then described the way, which leads either from it, or to it; now more distinctly discovers the particulars of this happy estate, that hee may more strongly incite our slow feete to runne in this way, and so attaine our desires.1 Cor. 2. 9.1 Cor 2:9 Now because the things which God hath prepared for them that louelove him, eye hath not p. 127seene, eare hath not heard, neither hauehave entred into the heart of man: hence the Wisedome of God descending to our weakenesse, hath expressed them to us: 1. by a comparison, such as being very familiar, and in every eye might worke the better upon the beholder. And because it was impossible in any one, or very many similitudes to set forth all the particulars of this blessed condition, hee instanceth onelyonly in some, such as are eminent, and such as when they are well considered are most fit to worke upon our affections, and fasten them unto it.

First therefore he layeth out this happinesse by a resemblance of a plant; which he describes by some circumstances.

2. By some effects or properties; A tree not wild, but husbanded, planted, and (as some render it) transplanted.

3. By the place where it is seated, by the rivers of water. The effects are likewise two; 1. fruitfulnesse; 2. a perpetuall flourishing.

The sense then is. As you see a tree, digged out of a barren and thirstie land, transplanted to a fat, and fruitfull soile, and rooted by a running water, is even laden with choice fruit, and keepeth it selfe in a flourishing estate; so is it with those, who having forsaken the dry wildernesse of sinne, where they either walked in the counsell of the ungodly, stood in the way of sinners, or sate in the seate of the scornefull, and are now by the hand of that great Husbandman transplanted, and seated by those fountaines and rivers of his word, they grow fruitfull in grace, and are entred into an inde-flourishing estate, that neither their profession, nor fruit shall fade, till they attaine to the fulnesse of happinesse with Christ in glory. Secondly the Prophet describes this happinesse, by one especiall part of it: whatsoever he doth shall prosper.

From the similitude two propositions may be gathered: the first from the circumstances.

1PropositionHee that forsaketh wicked wayes, and delighteth and meditateth constantly in the word of God, is like a tree planted by the rivers side.

p. 128The second from the effects.

Hee that forsaketh the way of sinne, delights and meditates in Gods word, is like a tree which bringeth forth fruit in season, whose leafe shall not fade.

In the former three things must be unfolded. 1. what kind of tree is here intended. 2. in what respect the faithfull are compared to a tree planted. 3. what it is which answers to the rivers of water in this similitude.

For the first; The kind is set downe (in generall onelyonly) a tree; but by all probabilitie the Palme-tree especially intended. This may appeare 1. by some circumstances from this place: 1. because (as Plinie affirmes) the Palme delights in running waters; and desires continually to drinke; 2. because the fruit of the Palme is ever in waxing: some budding, while others are growing, and while these grow, others ripen: so that they are three yeares before they come to any perfection. Lastly the leafe of the Palme withers not, but continues greene, even in winter. 2. In other places we find this comparison more plainely specified: The righteous flourish like the Palme tree.Psal. 92. 12.Ps 92:12

For the second, in what regard the faithfull are thus compared, is very plaine. Trees are planted, either by being wholy removed from one place to another, or when a sience is cut off from one stocke, and grafted into another. Thus in the Scripture we shall find, that men are taken out of the world, and removed to the house of God; and especially we shall often read the similitude of grafting applied to the Saints; because growing naturally in the first Adam, we are cut off from that wild stocke, and are implanted into the second …dam, Christ Iesus.

3. Lastly waters may be here taken for the word of God, the water of the Sanctuary: Ezek. 47.Ezek 47such as is drunke downe into the soule by the eare.Esay 55.1.3. 10.11.Isa 55:1Isa 55:3Isa 55:10Isa 55:11 So againe Apollos is said to water. 1. Cor. 3. 6.Iohn 7.38.39John 7:38John 7:39 Againe water may here signifie the Spirit; p. 129not as there is in water a power to wash, and clense, (as sometimes it is taken) but as moisture is an especially principall of life: the word, and Spirit being to a Christian, for eternall life, as moisture to a plant or palme. So the sense of the point is:

Whosoever forsaketh the way of wickednesse, and constantly delights in the word, and meditates in it, is like to a palme, which a man transplanteth into a fertile soile, hee shall bee nourished with those pure rivers of the Sanctuary: hee shall be watered by the Spirit of grace.

Proofe. Ier. 17… 7. 8. and Rom. 11. 23. As for grounds, we shall not need to insist on any. Sufficient is it to name those, which the Spirit himselfe hath mentioned; the bountie and goodnesse of God. Rom. 11.22. Apply this 1. for Instruction.

1Instruction.1. As a tree transplanted, or a sience grafted into a new stocke, is altogether altered in the qualitie, so whosoever is ordained to a blessed estate, must bee, and in due time is wholy changed, and entred into a new condition, much differing, nay indeed quite contrary to the former. This alteration is expressed in Scripture many wayes: sometime we are commanded in plaine words to be changed or metamorphosed (as Rom. 12. 2) even moulded or stamped; and so to be fashion…d after the image of the Lord, 2 Cor. 3. 18. So likewise that word which is used most commonly for repentance, as Mark 1. 15. signifies a change of the mind, that as repentance is the first evidence of our happinesse, so it consisteth of a through alteration both of the inward and outward man. Thus also by metaphors, and many full similitudes it is frequently described by the Spirit. The former estate of man is called darkenesse, the new light:Ephe. 5. 8.Eph 5:8 so that as palpable as the change is from night to day, and as contrary as darkenes is to light; so is it here.

Now this darkenesse intends. 1. A grosse ignorance of God, and of his will, which is the cause of all miserie. p. 130For as to know God is the onelyonly happinesse, and nothing else worth the rejoycing;Ier. 9. 23. 24.Jer 9:23Jer 9:24 it is eternall life:Ioh. 17.3.John 17:3 so ignorance of God must of necessitie be miserie, and death eternall. Thus the Apostle describes this difference plainly.1 Cor. 2. 14. 15.1 Cor 2:141 Cor 2:15 The naturall man doth not, cannot discerne the things of God, as being spiritually discerned: the spirituall man discerneth all things.

2. Darkenesse is taken in the word for that sinfull filthinesse, which abhorres the light: and for all manner of hatefull and abominable iniquitie: see Ioh. 3. 19. called therefore the workes of night, and of darkenesse. 1 Thes. 5. 7.1 Thess 5:7So againe the Spirit resembles this estate to a new man and a new creature. Rom. 13… 12. 13…Rom 13:12Rom 13:13Ephe. 4. 22. 23. 24. Colos. 3. 10. 2 Cor. 5. 17. Gal. 6. 15.Ephe. 5.11. 12.Eph 5:11Eph 5:12 Fo… as when some excellent Artificer hath framed a statue of gold and silver, and employing all his cunning hath made it goodly and beautifull to the eye, if by any mishap if fall, is broken and defaced, he causeth it againe to passe through the fire, and casting it into the former mould, brings it out perfect, and as, or more faire then ever. So when the Lord saw us (whom he had formed after his owne image) by our fall brui…ed, broken, and altogether deformed, he melts us againe, and renews his glorious likenesse upon us: so that now wee are not the same men, or creatures which we were before. But as that frame of the workeman, when it is broken, is the same for substance, but in shape contrary: so here, the bodies and soules are the same in their essence, but altogether contrary in qualitie. So likewise this difference is resembled to life and death Colos. 2. 13. Ephe. 2. 1. 5. Now therefore as the same body, when it is dead, hath no s…ns… in it, or motion belonging to life, but rots, stinks, and is most loathsome; so that men not onelyonly stop their noses, but shut their eyes, and even tremble to behold it; but being aliue, was moveable, sensible, amiable, and exc…eding beautifull, even to ravish the eye: so that state of sinne, that body of death, from which we are changed, if we could throughly looke into it, is more foule, and p. 131loathsome then any corporall pollution: but that life of Christ more louely and ravishing, then wee in this glimmering light can possibly conceiue and imagine.

But to passe by very many similitudes, none is more frequent then this of grafting: And as grafting is double, either by implanting a base sience into a noble and generous stocke, or letting a good and pleasant sience into a base and sower stocke: so in this spirituall planting, we shall find sometime the stocke to be Christ, (the true vine, and naturall Olive) sometime our cursed nature is compared to the body of tree, and the word of God resembled to the graft, as Iam. 1. 21. so then as a wild oliue grafted into a true, is partaker of the sap, and fruit of the good Oliue, and is utterly changed, and becomes of another nature and tast; so when we are grafted into Christ, wee receiue all spirituall influence from him, whereby ws are fruitfull: for without him we can do… nothing Iohn 15. 5. Likewise as when a good graft is let into a wild crab-stocke, the sience so alters and sweetens that sower and harsh juice of the stocke, that the fruit becomes altogether contrary to the former, and is very pleasant: so when the word is grafted into us it so changes our affections, and all the inward man, that we bring forrh (cleane contrary to our corrupt nature…) the pleasant fruit of righteousnesse. There must bee therefore, and certainely is, a change in man before he can attaine any happinesse What it is, may be gathered by that which hath beene spoken, and specially from this comparison: for when we transplant any tree, wee doe it to this end, that wee may enjoy better fruit of it, as disliking that which is naturall to it.

To open it yet morefully, the former similitudes excellently set it out unto our eyes. As first that metaphor of light, that by nature wee are even naturalls, or mad men, in respect of spirituall understanding: hauing the eye of supernaturall reason in the knowledge of God quite put out, and in the stead of that lightsome eye representing p. 132spiritualll things, an hellish, darke, and divelli…h eye, full of lies, succeeds it. The losse of the former necessarily inferres ignorance of good; the other presents to us evill in the forme, and appearance of good; As fooles, by want of naturall wisedome, know not the worth of things excellent, and by a childish folly esteeme highly of vaine, uselesse, and unprofitable things: or as mad men, that hauehave no knowledge of their friends but esteeme them enemies, and desperately in spight of all good counsell, runne into any danger, or mischiefe: so senselesse man hating indeed God himselfe, and all the meanes and offers of life, willingly followes the Devill through sinne unto hell; can discerne no goodnes in that which is truely good, but seemes to see much content in vanitie; and that which leads him to destruction.

In a word before our transplantation our fruits are described by the Spirit, Gal. 5.19.20. 21.22.23.Gal 5:19Gal 5:20Gal 5:21Gal 5:22Gal 5:23namely adulterie, fornication, uncleannesse, lasciviousnesse, Idolatry, withcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murthers, drunkennesse, revilings, and such like: after our implanting we may see the spirituall fruits set out in the same place: love, joy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperanee, and such like: see also 1 Cor. 6. 9. 10. 11. Necessary is this change, seing we are all naturally accursed, but without it there can be no passage from cursing to blessing, from one contrary to another. Againe God the Father hath decreed for the honour of the Sonne, that all nations shall bee blessed in him, and none saved but by his name; that he shall bee the head of every creature; Now then wee must of necessitie be cut off from the first Adam, before we can be grafted into the second Adam, and cannot be blessed in him, till we be grafted into him.

2. Whosoever forsakes his sinne, and with delight meditates in the word of God day and night, that word shall bee to him as water to a plant, it shall continually p. 133nourish him in the life of grace, and that gracious and holy Spirit shall as a River feede and sustaine him in this blessed life, that he may continue and daily encrease in this spirituall fruitfulnesse. This is here evidently a…firmed by the Psalmist; often and strongly confirmed by other Scriptures, and the examples of the Saints. Ioh. 5.24.John 5:24He that heareth me hath everlasting life. Psal. …3.2.Ps 3:2He makes them to rest in green pastures, and leads them by the still waters; They shall bee as a watered garden, and like a spring of water, Esay 58. 11.Isa 58:11whose waters faile not. Ier. 31. 12.Jer 31:12And againe, Their soule shall be as a watered garden. Certainely that holy Spirit himselfe enters into us by his word. Gal. 3. 2. Acts 10. 33.44 And even hence is it, that the Spirit compareth the word so often to seed, and food: as the meanes whereby life, growth, and strength spirituall is given us. Every severall creature hath his peculiar nourishment, but this onelyonly is the food which nourishes the new creature to life eternall. True is it of the bodily, much more of spirituall life, that man liues not by bread onelyonly, but by every word that commeth out of the mouth of God. Thus when the Thessalonians received the word, not as mans, but Gods, it was effectuall, and wrought mightily in them. … Thes. 2.13. Thus whensoever the Prophet … found himselfe dull, heartlesse, and dead in performance of any dutie, he had recourse to this word, and found quickning grace. Psal. 119. 50.93. And indeed as every creature hath his force and worke by Gods appointment and ordinance, and not by any thing of it selfe, and therefore worketh only to that end, which he hath set out for it; so this word is by him ordained to this purpose, namely to giuegive and maintaine spirituall life, and hence it powerfully worketh, and misseth not this effect. Manifest is it, that in the word written, the image of the essentiall word, even of Christ is engraven and figured by the Spirit of God; and evident, that our soules are as waxe, liable to any impression good or bad. Now then when that blessed Spirit applieth this word to our hearts, having before prepared and fitted them for it, and p. 134often by delight and meditation renewes this impression; hee will bring in us, still continue, and daily renew the same forme and image in our soules.

33. Wheresoever this word hath made an effectuall entrance, and brought in with it the spirit of grace; that word and Spirit shall be not onelyonly as water, but as rivers of water. Standing waters will soone be corrupt, stinke, and become unhealthfull, and noysome to the body; but running waters are ever sweete and wholesome. Standing waters will dry up and faile, but the Rivers (fed with living Springs) continue and endure, even in heat and drought; Such as forsaking this word, follow their owne devices, are like those who make pits, and forsake the rivers: their pits yeeld unwholesome and poysonous waters, and soone are dryed up and faile; but hee that cleaues to the word, and Spirit working in it, shall be certaine to finde health and continuall supply. This comparison is used by the Spirit Ier. 2. 13. Obserue those words in the Prophet, Ezek. 47. 8. 9. 11. There we shall perceiue, that those running waters of the Sanctuary are very healthfull, but when wretched men mingle them with their owne mire, their owne muddie braines and inventions, they shall be as salt pits, not healed. There is no doubt but these waters are the Apostolicall doctrines, delivered by them first in preaching, secondly in writing: This is that wholesome doctrine so often commended to the Ministers of God. 1 Tim. 1. 10. and 6. 3. 2 Tim. 1.13. Tit. 1.9. and 2. 1. So likewise it continues and stayes by us: when this seed is sowen it abideth in us,1 Ioh. 3. 9.1 John 3:9 It shall not be taken from us. Luke 10. 42.Luke 10:42Marke the covenant of God. He puts his law into the hearts of the faithfull, and writes it in their inward parts, so that this law shall not be razed out, nor the Covenant broken, as the former, but such a feare of his name there setled, that they shall never depart from God. Read Ier. 31. 33. and 32.40. It shall be as a living fountaine in the heart, springing up to life eternall. See Iohn 4. 14. and 7. 38. 39.

p. 135The word of God is an immortall seed, and abides for ever, 1 Pet. 1.23.…51 Pet 1:231 Pet 1:5not as earthly seed, which when it is sowen, and is fruitfull, dyeth, and emptieth it selfe, to fill up the eare: but this still continues and is a living roote, ever sending forth the fruits of spirituall life,: Men perish, the best of men faile… The very Prophets, which are vessels bringing this word, are (as speakes the Apostle) earthen vessels, 2 Cor. 4. 7.2 Cor 4:7and are broken: but the word which they bring surviues them, and thousand generations after them. Read Zach. 1.5.6. To shut up this point: for continuance both of the word and Spirit, we hauehave that faithfull promise made to our head.Esay 59. 21.Isa 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 hauehave put into thy mouth, shall not depart out of thy mouth, and out of the mouth of thy seed, nor out of the mouth of thy seeds seed, sayth the Lord, from henceforth, and for ever.

2Examinatiō.2. Try here thy estate; search and consider what interest thou hast in this blessed condition of the faithfull. If thou belongest to the Paradise of God, thou art planted, thou art transplanted. Since Adam was rooted out of it, never any man grew there, but was translated, cut off from the old, and grafted into a new stoc…e. Thou ar… wholy changed, art a new man, a new creature, renewed in thy understanding from darkenesse to light, renewed in thy conversation, walking not in deeds of darkenesse, but the paths of light; not in gluttony and drunkennesse, not in chambering and wantonnesse, strife, and envying Rom. 13. 12. 13.Ephe. 4. 18.Eph 4:18 If thou liest in ignorance, thou hast not the life of God. 1 Iohn 5. 19.1 John 5:19If thou liest still in wickednesse thou art yet of the world. But dost thou find the word of God spring in thy heart? dost thou feele that holy Spirit continually sending forth those streames of grace, nourishing thee to life? then hast thou right to this happy estate: but take good heed least thy fal…e heart beguile thee: perhaps some fits & pangs of conscience hauehave for a season made thee more p. 136temperate, more carefull of dutie to God and man; This may be in an hypocrite, and was in those false-hearted Iewes: Psal 78. 34. 35.36.Ps 78:34Ps 78:35Ps 78:36When God slew them, then they sought him, then they remembred God was their strength: but they did but …latter and dissemble. Thus their children,Ier. 34. 10. 11. compared with 21. 22. verses.Jer 34:10Jer 34:11 when the feare of the Babylonians pressed them, they obeyed; as soone as they departed, they repented of their obedience, and returned to their sinne: but the faithfull hauehave this water of life flow in them, nay in the day of tentation they faile not, but then often abound more plentifully then at any other time. It is recorded of Iordan that even in harvest he over-flowed all his bankes: Iosh. 3.15.Josh 3:15so is it with those waters of the true Israell of God, they flow even in the time of heat and drought; in tryals of affliction, even the most fierie tryals, the word and Spirit leaue them not, but with more full tides water and comfort their soules. Thus was it in Iob; thus with this Psalmist: see Psal. 119. 92. 143. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. 1.5.2 Cor 1:5Know then, that as long as wee retaine the old leaven, loving the world, and cleaving in heart unto it, and the sinfull profits, pleasures, and affections of it, we hauehave no signe of this happinesse in us. If this blessed word & Spirit doe not flow into us, wash out our uncleannes, drunkennes, covetousnes, & all such corruptions; nay if that holy Spirit leads us not forward into the good way, and causeth us cheerefully to goe on in every path of holinesse, wee hauehave no title to true blessednesse.

31Reproofe.1. How can we sufficiently admire the impudence of those men, who are not, and professe they are not changlings? Consider them, and you shall finde, that as they were twenty yeares agoe, so are they now. Ignorant then, without any knowledge of God, and now as ignorant: they come to Church, they heare the word, but the Prince of darkenesse holds their eyes, that they should not discerne the light of God. Others perhaps attaine more p. 137knowledge, but walke still in darkenesse: the same cursed wayes they followed before, they still go on in them: they were swearers, cursers, Sabboth-breakers, drunkards, covetous oppressours, extortioners, railers, uncleane: so remaine they still, and increase: perhaps somewhat changed, but for the worse: one sinne for another: one Devill cast out, and seaven other entred: dead were they in nature, dead in sinnes and trespasses, and what now? but more rotten, and stinking; the very wormes of hell crawling upon them, and eating their soules. Before they neglected goodnesse in themselues, now they despise and deride it in others. When they are called to come out of this miserable estate, and the Spirit in the Ministery of the word cryes aloud unto them: Turne you, why will yee dye? they desperately answer, not in their hearts onelyonly, and in secret, but openly in their rebellious actions, nay some impudently in their words;Ier. 18. 12.Jer 18:12 Surely wee will walke after our owne imaginations, and doe every man after the stubbornesse of his owne wicked heart. Oh woefull, oh miserable, and desperate estate! when wee read of those poore wretches possessed with legions of Devils,Mat. 8. 28.Matt 8:28 carrying them from Cities, the companie of their friends,Mark .5. and all living men, to the dead, there to lodge in graues, beating and striking themselues with stones, and breaking all bonds, we even tremble to thinke of their fearefull estate: But wee are blinde to see our owne miserie; nay though we cannot but see it, here pictured out unto us, we hauehave no sense of it, who once thinkes with himselfe; Is not this my condition? Am I any thing better? How many uncleane Spirits possesse this miserable soule and body? A spirit of ignorance and blindnesse (even the Prince of darkenesse) holds my understanding captiue in the chaines of darkenesse; A spirit of profanesse possesseth my heart, and prisoneth it in unbeliefe, benumbes it with securitie and deadnesse; A lying Spirit holds my tongue, and makes my mouth a very shop and forge of slanders and reproaches against the Saints of God, and his p. 138truth; A spirit of blasphemie possesses my lippes, and thence continually shoots out lewd and horrible oathes against heaven. A spirit of covetousnesse, a spirit of drunkennesse, a spirit of lust, and uncleanesse, a very hell is in this wretched heart. These cursed spirits cause me to breake all bonds of sense, reason. religion, of dutie to God, and man, and carry me headlong from my friends, to mine enemies, from the land of the living, to the chambers of eternall death: They use mine owne hands against my selfe, and make every member a weapon of unrighteousnesse against mine owne soule and life, nay against God whose louelove is better then life. And now see yonder the Lord Iesus offereth himselfe unto me for my salvation: Shall I be worse then that Daemoniake? Shall I not flye to him for succour? Nay he invites me, and shall I refuse him? Alas! we hauehave no sense thus to put on our soules; but while the strong man holds possession, all is at peace.

2Those likewise are here sharply to be rebuked, who esteeme little of the Sabboth, and those holy duties belonging to it, even the service of the most holy God, and thinke nothing else of it, but of a custome and common use of men. As many who come to the Courts of earthly Lords for fashion, and feare of amercement, or some like respect; so doe most Christians draw neere to the Courts of the Lord of heaven; many seldome, nay most never considering the cause of this Ordinance, either why, or by whom it was commanded. Surely if onelyonly our service, and homage (which thus we acknowledge) should call for it, and there were no other end, but onelyonly the honour and glory of our Creatour, and Redeemer, were not this sufficient, nay abundant to draw us to a diligent performance of this dutie?

He… hath made us the most excellent creatures upon earth, and out of the dust hath promoted us to this dignitie, redeemed us from a woefull captivitie, into which we were fallen by our owne folly in us, and our rebellion p. 139against him: and would not this challenge a much greater matter at our hand, then to come into his presence, there to honour him, there to heare him informe us in his will, and to put up our complaints and petitions to him, by which we acknowledge him our Lord and Soveraign? which indeed is rather a gr…at privil…dge, then any burdensome service. But when our profit is joyned with his glory, and as he receiues some honour from us, so we receiue infinite blessings from him; when our necessitie (if we hauehave any sense of it) the most mise…able povertie of our soules, so many grievances, nakednesse, blindnes, nay a very hell upon earth thrusteth us forward, and tels us to our face, there is no helpe in us, but points us out to him, and to his Courts, which he hath made his Storehouse, there to cover our filthy nakednesse by putting on Christ, so glorious cloathing, there to giuegive light to our eyes, there to poure out to us the great riches of his grace, there by waiting on the posts of his doores to make us blessed and happy; In a word, by observing a temporall rest of grace, to bring us to his eternall rest of glory: what contempt of God, what cursed Atheisme, nay what spirituall madnesse drawes away our hearts from this dutie? It is indeed no marvaile to see a foole, or distracted man neglect those persons, and duties in which consists their well-being: for the cause is evident, the want or deprivation of that reason, which should guide them in such actions; but to heare a man confesse, my experience teacheth me, that all earthly things (so farre as I hauehave enjoyed them) are vanitie and vexation: the Scripture teacheth me, that there is no happinesse, no nor content for man, but onelyonly the enjoying God, who is indeed the onelyonly supreme good; I cannot enjoy God, nor ever see him with comfort, but onelyonly by holinesse: Heb. 12. 14. I cannot attaine to holinesse, but onelyonly by the truth, which is the word of God: Iohn 17. 17. and aboue all things I desire to be happy; to see now this man despise the word of God, and set more light by it then by p. 140his old shooes, how can we wonder enough at such a disposition?Ier. 2.12.13.Jer 2:12Jer 2:13 Oh you heavens be astonied at this, be afraid and utterly confounded saith the Lord: for my people hauehave committed two evils, they hauehave forsaken me the fountaine of living waters, and digged them pits, even broken pits which will hold no water. What creature (even the heaven it …elfe) may not wonder, and tremble to thinke, that those who professe themselues Gods people, and confesse him their fountaine of all life and comfort, should yet forsake him, even in those Ordinances, whereby as by pipes, he conveyes his grace, and imparts himselfe to them, drawes them home, and unites them to himselfe, and should cleaue unto their vanities, which their owne sense and experience will tell them are but meere deceits, and lyes promising much happinesse, performing all miserie; here vexation, hereafter damnation.

4Consolat.4. The beginning, weake, and distressed Christian hath here an handle offered him to take hold of comfort, and apply it to his troubled soule. Many a weakling, who sees in himselfe nothing but a delight in the law of God in the inward man, and rather a desire, then a power to meditate in it, is not a little grieved, yea amazed. He lookes into his soule, findes there many sinfull infirmities, nay fleshly rebellions against the Spirit, standing out, and not yeelding to the law of God; sometime leading him captiue to the law of sinne; and in this particular, although he find a thirst of the word, before he come; comfort and delight in hearing, yet both when hee is in the house of God, many times distractions of vaine thoughts withdraw his eare; and when he is gone, waut of memorie makes the word nothing so fruitfull as it should be: and to weigh downe all this evill, he sees no other good, but onelyonly his delight in the law of God, and some fruits of it, as lamenting his sinfull estate, wrastling against his cursed nature; and hence he is not a little troubled, and many times grievously affrighted.

p. 141But know 1. it is thus with Gods dearest children, as with the Apostle. He could not doe the good thing he would. That measure of obedience in hearing, and doing the will of God, which he desired to giuegive, he could not giuegive it: the evill which hee would not doe, hee did: perhaps vaine thoughts in hearing God, and speaking from him, and such like sinfull infirmities faine he would hauehave utterly cast off but could not: he saw much miserie in his nature, sinfull rebellion against the law of God; to answere all this, he found nothing but his delight in the law of God, yet was hee a most deere child of God, and in an happy estate.

2. Remember that where once the Spirit hath made a channell to convey into any heart his word and grace, he never leaues it dry. This good part shall not bee taken from thee: Luke 10.42.Luke 10:42This seed shall remaine in thee: 1 Ioh. 3. 9.1 John 3:9This water shall spring to everlasting life. Iohn 4. 14.John 4:14Remember that promise Esay 59. 21. and waite upon the Lord with patience. As the Minister is commaunded to suff…r in preaching, 2 Tim. 4. 2. so you in hearing Heb. 13. 22. and to bring forth fruit with patience, Luke 8. 15. How long doth many a good Minister preach with diligence, before he sees the least hope of fruit? At length some few blades spring up here and there: why then shouldest thou expect seede time and harvest all in a day? Consider the exhortation Iames 5. 7. The Husbandman waiteth for the precious (yet corruptible) fruit of the earth, and hath long patience: shouldst not thou with more comfort and patience wait for that incorruptible and heavenly fruit promised in fulnesse to those that hunger for it? Dost thou then find that good seed cast into thy heart? Dost thou feele it begin to roote it selfe in a constant delight? Doth it send forth any fruit, and shew it selfe, though yet weakly? Remember thy harvest is but in the blade as yet, and thy faith a graine of mustard seed, the least of seeds, but when once growne, the greatest among hearbs. Mat. 13. 32.

5Exhortation5. Let us be exhorted to forsake this barren and dry p. 142wildernesse, where no water is, this accursed estate of sinne, and come out to this land flowing with milke and honey. Leaue this AEgypt, the place of bondage and oppression, and come out to this true Canaan.

And for motiues, consider the di…ference betwixt these conditions and estates of men, excellently resembled in (those two types) those two Countries so contrary, AEgypt and Canaan. Read it set out to thee Deut. 11. 10.11. 12.

2. Consider the disposition of every creature; No man will refuse to flit from a dwelling, in which he sees and findes many discommodities, to a place wher he shall enjoy an happy estate, and liue in health and plentie. If thou desirest to know the meanes; it is by receiving the word grafted with meekenesse Iam. 1.21. Now this meeknesse is that Christian vertue which proceeding from humilitie, and being opposite to frowardnesse and stubbornnesse of heart, bends, and bowes our soules in all gentlenesse to the yoake of Christ, as acknowledging him the just Commaunder, our selues his subjects and servants.

Proposition 2.

2PropositionThe second proposition in this verse drawne from the properties, is;

Hee that delights and meditates in the word of God day & night, is like to a tree that bringeth forth fruit in season, whose leafe shall never fade.

In which are two especiall things, making up and accomplishing the happinesse of the faithfull soule, which seekes the Lord in his word: 1. The effects and fruits following this planting and watering: 2. The perseverance or continuance in this estate.

The effects are two; 1. in this life the fruit of grace: 2. in the other the fruitiō of glory. For I take it as certaine that the Spirit here intendeth both: as well because glory p. 143is the especiall part of our blessednesse here described; as also because this bringing forth fruit in season will rather agree to that perfect fruit which we receiue in glory, then the other. No sooner is the tree transplanted, but fruit instantly followes; but the perfection and full ripenesse of it is not here gathered, but hereafter in heaven. Some here resemble faith to the leafe, but that being the speciall fruit of grace, cannot fitly be thus compared. The purpose of the Spirit without all question, by the never-fading leafe, is to expresse the ever-flourishing estate, and life of the godly. It is not therefore necessary to descend to any particular, and in this similitude to liken any one thing in the faithfull to this leafe, but sufficient, that as the tree whose leafe is ever green, continually flourisheth and even in the midst of winter liues and prospers; so the godly in the most troublesome stormes of all tryall and tentation, shall p…rsevere in this spirituall life, and even then shall sucke that heavenly sap from Christ, and openly flourish in an holy profession.

Now I see not any difficultie in these words, but onelyonly it may seeme doubtfull, in what sense these f…uits of grace and glory are said to bee produced in season. For that of glory, the season is only knowne to God, Acts 1. 7.Acts 1:7who hath put the times and seasons in his owne power, and brings forth this fruit in some sooner, in some later, as seemes best to his owne wisedome: onelyonly this may bee observed, that as the Palm… ripens his fruit not suddainely, but is three yeeres (longer then any tree) concocting and mellowing it, before it come to full maturitie; so it pleaseth the Lord not instantly to ripen this fruit of his Spirit, and perfect us in compleat holinesse, but often by a slow progresse, and no hasty growth brings us to that supreame happines and full perfection.

For that other fruit namely of grace: ordinarily it is interpreted, as opposed too those to hasty fruits, which suddainely ripening, and before due time, are of no use but sowre and unsauorie: of which we use to say in the proverbe; p. 144soone ripe, soone rotten. Leaving to every one his owne sense, so farre as it is not repugna…t to the rule of faith, I doe not willingly consent to this interpretation. First because I cannot easily beleeue, that any spirituall fruit can either spring, grow, or ripen too soone; and am perswaded, that it is the proverbe of Satan hatched in hell, A young Saint, an old Divell. Secondly because even that ca…kasse of faith, which is in hypocrites,Mat. 13.21.Matt 13:21 who are the stony ground, is but a blade, no fruit; a blade without a roote, as is evident in the parable. I would rather …nderstand it as thus intended. As there are many fruits of the Spirit, so are they not all produc…d at one time; some presently shew themselues, but other some spring not till a long time after: onelyonly the seed, and roote of them is in the heart, but the fruit appeares not, and yet in due time the fruit shall follow. The sense then is this;

He that delights and meditates in the word, shall not onelyonly fructisie in grace, and attaine in good time every good gift of the Spirit, but shall certainly in Gods season grow to a further degree of ripenesse, and at length to a full maturitie, and glorious holinesse, and this fruitfull and glorio…s estate shall not decay: the fruit of grace shall not utterly perish, but shall surely end in endlesse and perfect glory.

See for proofe Ierem. 17. 8.Proofe. Thus when the word is rightly heard, fruit followes Luke 8. 15. no lesse fruit springs from this seede then life, yea everlasting life, Iohn 4. 24.

Iohn 15. 16.John 15:16The grounds or reasons may be: 1. The grace of God in electing: you hauehave not chosen mee, but I hauehave chosen you, and ordained, that you should bring forth fruit, and your fruit shall remaine.

2. The blessed Spirit working in it. Gal. 5.22.

3. The nature of the word, which God hath made to be as seed:1 Pet. 1.23.1 Pet 1:23 now every seed hath a vertue and force to produce the like.

4. The materiall and maine cause is the roote that beareth p. 145us, even Christ Rom. 11. 18. see Iohn 15.4.5. Looke then as the tree, such is the branch: thus the Lord Iesus being full of grace, which was delt unto him not by measure, Iohn 3. 34. distributes to every one, which is grafted into him that measure which is requisite for that part, which he holds in his body: Iohn 1. 16. Ephe. 4. 16. And seeing himselfe, being risen from the dead dieth no more (Rom. 6. 9.) he giues this never-fading life to those who are his members, Iohn 6. 37. 56. 57. 58.

1Instruction.Learne then here for instruction, that it is altogether impossible, that soule should be barren in spirituall fruit, which delights and meditates in the word of God. Now as in earthly, so in these heavenly fruits, there are many kindes, and every kind diversified into other. The chiefe of the spirituall are godlinesse, righteousnes, and sobrie…ie. In godlinesse sundry and divers particulars; some which we receiue and returne not, some which we both receiue and returne. Of the first sort the chiefe is peace, a fruit wonderfully pleasant. I hauehave read of some fruits which hauehave so affected the tast, that the whole body hath instantly felt a sudden alteration, and even shook and shuddered with the delight it received. Sure I am, no fruit in earthly Paradise could compare with this peace. Oh when an afflicted soule, which hath beene long schorched with that hellish flame, the sense of Gods wrath for sinne, drinkes downe this peace in a full draught of that bloud, which is drinke indeed, Ioh. 6.55.John 6:55it is impossible for any man to utter, nay to conceiue the content it enjoyes, but onelyonly those, who by experience hauehave felt it. How sweetly doe they rest (as new borne babes) in a delightfull cradle of heavenly ease and tranquillitie, leaning themselues, as the beloved Disciple, on the bosome of Christ, while glorious Angels sing about them, Peace on earth, good will toward men? Luke 2. 14.Luke 2:14Another of those fruits is joy, springing from the former, nothing inferiour, nay aboue the other. It is unspeakable and glorious. 1 Pet. 1.8.1 Pet 1:8It remoues all sense of corporall p. 146evill, changes scourges, rackings, and all manner of torment; so that as things very tart & bitter, by being boyled in sugar, become very sweete and delightfull: so all these grievances seasoned by this over-ruling joy are wholy altered, and the most extreame pangs are turned into ease and pleasure. Oh how the soule by it is delighted, ravished, and even here on earth, transported for a time into a third heaven? In the second kind are knowledge, louelove, feare of God, faith and delight in him, with many other. In righteousnesse, brotherly louelove, patience, gentlenesse, goodnesse, and many such like, comming from the same stocke. In sobrietie, temperance in meats, and drinkes, modestie in apparell, and moderation in all bodily comforts and refreshings. Now in none of these is that soule barrē, which effectually converseth with the word of God;Tit. 2… 11.12.Titus 2:11Titus 2:12 For the grace of God which bringeth salvation, teacheth us to deny ungodlines and worldly lusts, and that we should liue godlily, righteousty, & soberly in this present world.

Let us descend to the particulars. 1. Peace is brought home to us by the word preached: Ephe. 2. 17. 2 Cor. 5. 19. so likewise joy instantly followes the word, and accompanies it, and enters with it into Cities, Families, and the hearts of people: see Acts 8. 8. 39. and 16. 34. Iohn 15. 11. So also for the knowledge o… God, it comes onelyonly from the word, and our exercising our selues in it; hence called the word of knowledge. 1 Cor. 12.8.1 Cor 12:8Thus the Scripture of the Prophets made knowne the misterie of Christ, but much more cleerely the preaching of the Gospell: Rom. 16. 25. 26. see Iohn 17. 6. 7. 8. Thus meditation in the word teacheth us the feare of the Lord Deut. 17. 19. and 31. 12. 13. So to louelove the Lord is the maine lesson, which is continually pressed upon us by the word, and which enters with it where it is effectually received: see Iohn 15. 10. so Faith comes by hearing, and hearing by the word. Rom. 10. 17.Rom 10:17And when we delight in the Sabboth, wee come to delight in God, Esay 58. 13. 14. Thus brotherly louelove, and all the fruits proceeding from it, come by the word 1 Thes. 4.9. p. 147Thus likewise that sobrietie and temperance in the use of the creature, is taught us by that word, and he that is taught as the truth is in Iesus, cannot liue wantonly, Ephe. 4. 19. 20. 21. So when the Gospell had a right passage in the Colossians, it was fruitfull among them, and all that heard it: see Colos. 1. 6. He that heareth and understandeth the word will be fruitfull: Mat. 13. 23. Sure it is, that every naturall cause will bring forth his ordinary effect, if it be not over-ruled by some higher power; or hindered in working by some defect in it selfe, or want of some helpe necessary to concurre with it. Now then this seed of Gods word being his power to salvation, and used by his Spirit not onelyonly as seed, but as water, nay as fire also, to ca…l forth …he vertue of that which is sowen; being assisted by such an Husbandman, who both knows how to use it; and can resist all impediments, cannot but yeeld that fruit which hee intends and appoints. Esay 55. 10. 11. Iohn 15. 1. 2. The…e is no study but will to a man very dull (if he employ his time much in it) bring some profit: certaine therefore it is, that the heart which with delight, and continuall meditation doth exercise himselfe in that word, which God hath given to bee his wisedome, to traine us up in the right knowledge of God, and in the practice of a Christian life, will bring us, though in nature dull of hearing, and very fooles in understanding, to some good measure of knowledge, and by continuall use increase that wisdome, which it hath begun to worke in us. Psal. 19. 7. and 119.98. 99.

22. In that the spirituall fruit is compared to the fruit of the Palme, let us especially learne in this similitude, that as the fruit of that tree is some yeares before it come to perfection, and is much longer ripening then any other: so the fruit of the Spirit doth not presently attaine to maturitie, but very often incr…aseth very slowly, and is long before it come to that full growth and perfection, to which it is ordained: in which respect the Kingdome of God is compared to a graine o… mustard seed, the least p. 148of seeds, and the greatest of herbes; the beginnings of it are but weake,Mat. 13…31. 32.Matt 13:31Matt 13:32 and yet by little and unsensible degrees it growes to wonderfull strength, even in this life: see also that parable Mark .4. 26. 27. 28. Surely the Husbandman waiteth for the precious fruit of the earth,Iam. 5.6.7.Jas 5:6Jas 5:7 and hath long patience for it,See Gal. 5. 5.Gal 5:5 untill he receiue the former and latter raine: well therefore may we waite upon our God, & expect his leasure with patience for the fruit of heaven, The Apostles had faith to forsake all and follow Christ; yet when they had long followed him, and had seene his glory in so many miracles, so powerfull preaching, nay even simple in it owne shape, and much excellence upon the mount, they had but little faith: when we heare the Prophet David after so long study in the law, still call for knowledge, and opening his eyes Psal. 119.18.27, when we see the Apostle professe,Phil. 3.13.Phil 3:13 that he had not attained, but followes hard, this truth is manifestly cleered unto us. Let none marveil at this, for we see the like in all creatures; As any is more excellent then other, and longer lived, so is he more slow in growing and attaining his perfection. Those beasts which liue but a shorter time, sooner come to ripenesse; but as man is farre beyond them, so is hee more slow of growth: and even in man we may obserue, that in the beginning, when they lived eight or nine hundred yeares, they slowly attained to ripenes and full age, and were commonly an hundred, or sixtie yeares, before they had any childrē. Gen. 5. Seing therfore this new creature is far the most excellent, & of long life, even for ever and ever, we cannot wonder if it come on in some very slowly. Again as any creature receiveth & digesteth more or lesse sustenance, so is it more or lesse speedy in growth: now the word of God w^ch is the nourishment of the new man, is both ministred and received neither in frequency or quantitie as the corporall: One meale or two a weeke, and even then we are dull of hearing: yet further, there are many impediments as in the earthly, so in the heavenly growth: without, the Fowle of the Ayre, those p. 149cursed Spirits hind…ing by all meanes, and snatching like Harpies our food from our mouths: within, thornes and briars, and heart too hard at the softest. These are great impediments to our spirituall growth, but this is sure, that we shall grow; A Palme the more it is pressed, the more it will spread itselfe.

3. He that thus with delight meditates in Gods word 3shall not onelyonly be fruitfull in grace, but in glory also: compare Iohn 17. 8. with the 22. verse of the same chapter. The same is confirmed by all those places of Scripture, which pronounce the man blessed who heares the word of God, and keepes it: for the blessednesse of man consists in this glory, which God vouchsafeth his chosen. And although we are in some measure blessed, who in this life enjoy the favour and presence of God dwelling in them, yet could this be divid…d from the other, that estate were not compleatly blessed: and indeed the very end why God giues his word to man is, not to lead him some part of the way, but to bring him home to himselfe, and to goe along with him till he be perfected. Ephe. 4. 11. 13. But the perfection of man consists especially in this glorious estate; the full happinesse of man stands in being as like unto God, as his nature will permit; like in soule by a perfect holinesse, like in body by being conformed to the body of Christ. This condition wee obtaine by the word, which even here for the present begins to forme our soules to this image, and every day more, and more renewes us after the same Image.

4Lastly, see here that fulnesse of happinesse which we receiue in the new Covenant by the blood of Christ, namely that great priviledge of the faithfull, that they shall never fall from this blessed estate, into which they are entred by the word of God, but shall continu…, and increase till they attaine that perfe…t and endlesse beatitude. This perseverance as it is here more obscu…ely figured out by the leafe never fading, so is it else-where frequently p. 150cleered, and more plainely expressed, then can with any face be denied. Of many places I will chuse out some few, yet su…ficient to perswade such as will not bee contentious.Psal. 92.12.13 14.Ps 92:12Ps 92:13 Such as be planted in the house of the Lord, shall flourish in the courts of our God, they shall bring forth fruit in old age, they shall bee fat and flourishing, to shew that the Lord is upright and faithfull. Where the Prophet doth not onelyonly in v…ry plaine words a…firme this truth, but giues an excell…nt r…ason of it: So likewise Psal. 125. 1. and 84. 7.Pro. 4. 18.Prov 4:18 Againe the way of the righteous shineth as the light that shin…th more and more untill the perfect day. So the Prophet sette…h downe this continuance, as a diff…rence betweene the old and new Covenant.Ier. 32.40.Jer 32:40 He that heareth my word, Ioh. 5. 24. Iohn 10 27. 28. Iohn 15. 16.John 5:24John 10:27John 10:28John 15:16and b…leeveth in mee, hath everlasting life and shall not come into condemnation: and againe My sheepe heare my voice, and follow mee, and I giuegive them everlasting life, and they shall never perish: I hauehave ordained that you should bring forth fruit, and that your fruit should remaine. Many such places might be alledged, but these are sufficient for those that louelove the truth.

The foundation also of this perseverance, upon which the Spirit in the Scripture layes it, will further confirme it; For 1. it is the condition of the Covenant made in Christ: see Esay 59.21. 2. God is faithfull and upright, and able to make it good Psal. 92. 15. so Heb. 10.23. and Iohn 10. 28. 29. They must be plucked out, if ever they come out of his hands. 3. The intercession likewise of Christ, as for Peter: Luke 22. 32. so for all the faithfull, Rom. 8. 34. Now he is ever heard Ioh. 11.42. This perseverance in the new Covenant, purchased for us by the blood of Christ, is a most glorious prerogatiue of the faithfull, beyond any thing in their creation: then had they life given and immortalitie, but not setled upon them; onelyonly promised, and that upon a condition, which they might, and soone did breake.Note, that not onelyonly Christ wrought salvation for us, but workes us for it: 2 Cor. 5.5. and not only keepes the heritage for us, but us to it.2 Cor 5:5 But in this are we wonderfully happy, that God hath in Christ given and sealed to us everlasting life, which therefore cannot faile, because p. 151it is no longer in us, but in him. Had wee chosen him, our sickle nature might soone hauehave repented, and gone backe: but he hath chosen us, who cannot repent. Had our life beene layd up in us, we should quickly hauehave lost it… but it is layd up with Christ in God; where no thiefe can digge through or steale, where it cannot corrupt. Looke as it is with children that are heires, yet under-age, and their parents living, they cannot bee cheated of their inheritance, nor make it away;1 Pet 1.4.5.1 Pet 1:41 Pet 1:5 because the right is in another;Colos. 3. 3.Col 3:3 so the children of God hauehave no other right to Gods Kingdome but by Christ, and their right being in him cannot be lost. To Adam was given (saith Augustine) power to persevere if hee would, De correp. & gra…. 11.but not will to doe what hee might, but to us who are grafted in by faith, is given both will and power to persevere.

But some perhaps will say, if a man cannot fall from this grace, then although wee should shake off all feare and care of God, wee should still continue in his favour. Nay this doctrine (say the Papists, and others) opens a wide gate, and intiseth us to all sinfull libertie.

No such matter. For 1.Ier. 32.40.Jer 32:40 God therefore hath not given us power of continuance, that we might be without his feare; but therefore put into us his continuall feare, that we might continue. Wee could not liue in him without his feare: therefore that we might for ever liue in him, he puts such a feare into our hearts, which might wedge us fast, and bind our inconstant hearts in his Covenant: especially let us obserue, that not the gifts onelyonly, but the very person of the holy Ghost abides with the faithfull, as an earnest of our inheritance,Ephe. 1.13. 14.Eph 1:13Eph 1:14 untill the redemption of the purchased possession. Now the blessed Spirit is not onelyonly to the faithfull a seale and earnest, fully to assure, and make over to them the heritage of glory, but he is there a Lieger for Christ, holding possession for him, and keeping us for him untill comming. Even as a seale in Covenant or earnest is not onelyonly an assurance to mee of the buyars good intent & meaning, but a fast bond to assure him his bargaine.

p. 1522. Is there nothing to maintaine this godly feare but losse of glory? will onelyonly dis-inheriting affright an ingenuous ch…ld? nay the very frownes of his Father, and feare of chiding (much more severer correction) will hold him strongly enough in that filiall awe, which is due to his parent: and shall not the feare of Gods anger, hiding his face,2 Chron. 34. 27.2 Chr 34:27 shall not his threatning word, at which the hearts of his children melt like wax, nay shall not his roddes so many, so smarting hold our slippery neckes in his yoke, from such a desperate and finall contempt of his authoritie? see Iob 33. 16. 17. 18. and Psal. 89. 31. 32. 33. To conclude, how shall he runne into all disorder, whose steppes are ordered by God? Psal. 37. 23. how shall he lose his way, whose wayes are preserved by God? Prov. 2. 8. and to whom purposely is given wisedome, and knowledge to keepe him in the good way, and to deliver him from evill wayes, and evill men. Pro. 2. 10. 11. 12. 13. 14.

2Examinatiō.Try we here whether we are transplanted from our natiue soile, that dry wildernesse of sinne, into the Paradise of God. They that are planted in the house of the Lord, shall flourish in the Courts of the house of our God: Psal 92 12. 13.Ps 92:12Ps 92:13they shall bee fruitfull &c. Looke now into thine heart, and consider what fruit thou findest there. Doth that peace of God rule in thy heart? Hast thou striken a covenant with the Lord? Art thou washed in the blood of the Covenant, & so hast received reconciliation? This is a sure fruit of thy transplantation. But take heed least thy peace bee with Satan, & thy covenant with hell: if thou art at peace with the world, and the world with thee; if thou art in league with sinne, thou hast no peace with God.

2. See where thy joyes are seated. If thy joy hauehave the root in the Spirit, it is busied in spirituall objects. Obserue then what is that w^ch stirs up thy heart to rejoyce… if the louelove of God to thee in Christ, if the louelove of thy soule to God, if other gifts of the Spirit, if the promises of God in Christ p. 153applied and brought home to thy heart by faith, this joy is a fruit of the Spirit: but if thy joy be earthly, so art thou: if thy joy sinfull, thou art no other: thou rejoycest because the world comes in upon thee, it makes thee to smile to see the world smile on thee: thou rejoycest when thou dost evill, and when thou prosperest in the evill which thou dost, thy joy is sensuall and divellish. Thus is it in the rest. Dost thou cry for knowledge? dost thou blow up thy louelove to God? labouring to fasten thy soule to Christ in that feare, the bond of our covenant? Dost thou sigh and grone under the burden of unbeliefe? Dost thou stirre up thy soule to hold Christ, and rest upon him? Dost thou bring on thy soule to delight in the Lord? These are the fruits of the Spirit, the contrary certaine signes of a naturall man. So is it in those fruits of righteousnesse and sobrietle: If thou findest thy soule make on in this way, all is well: but if thou flatterest thy selfe in thy sinne, if thou livest in thy unrighteousnesse, in intemperance, thou canst not inherite the Kingdome of God.

3Reproofe.1. Those are here censured, who giuegive no credit to this testimony of God, that by a constant delight and meditation in the word, they shall assuredly be fruitfull as well in grace, as in glory. Neither are Papists here onelyonly to be abhorred and accursed, who revile and blaspheme this holy word, openly and commonly a…firming, that the reading it by ignorant men is dangerous, the way to make them heretickes, as the Rhemists say, and all the whole Rabble of them: (without feare giving the lie to the Spirit, Pal. 19.7. & 119… 130.who testifies that it giues wisedome to the simple) Nay further write, that to giuegive this generall libertie to people of conversing with the Scripture is to shew our selues friends to heresie, that it is pernicious and impious. But our carelesse Professours, negligent in this duty, are here to consider their folly and hypo…risie, dissembling with God and man, professing that with their p. 154mouth, which is farre from their heart: For aske them; doe you desire to be fruitfull in grace and glory? Truth will make them confesse the one… and shame the other: and doe you beleeue God witnessing, that by delight and meditation in the word of God you shall attaine this fruit? this they dare not deny: and why then doe you not use this meanes? why are you so negligent and averse from this practice that you cannot be drawne to it, that so many exhortations hauehave beene spent in vaine upon you? Is not this most grosse hypocrisie? Should a man make solemne protestation of earnest desires to doe us good; yet if some easie meanes were shewed him of doing what he promises, and he neglects them, will not every man know his former words were nothing but complement and dissembling. And is it not so with these, who affirme that they indeed desire to be fruitfull in grace, but yet when the Lord propounds so easie a way through his blessing to obtaine it, neglect this meanes, and goe on in a contrary course? Oh this is not our practice in earthly affaires and profits. The Husbandman upon hope of fruit will take sore paines and tarry long: the Merchant will venter life and goods upon likelihood of increase; Men will labour hard in studying Physicke, Law, or other Arts, by which they may reape knowledge and profit in those sciences. Had therefore thy heart received this truth of God, with as much faith as the Devils, that thou thoughtest it true, and then there were grounded in thee, a desire of this fruit, it were not possible, but thou shouldest set thy selfe to this endeavour, especially knowing the fruit is everlasting and glorious, & the meanes easie and certaine.

22. Here many of the Saints are to be reproved, whose longings make them so hastie in these fruits, that they expect a full growth, as soone as they are blossomd, or knit, that they should be ripe, before they are growne. But why doth the Lord so often, and almost continually compare them to fruits, but to teach us, that they must p. 155hauehave time to grow up and ripen. Now then as he would shew no little folly, who as soone as his corne is put into the ground, expects it should presently be fit to reape: so men shew more passion, then wisedome, who are ready to repine, that the graces of Gods Spirit are not growne, and come to maturitie in them, when indeed they hauehave had no time for this fulnesse of growth, and are yet but newly en…red and grafted into Christ:Es…y 28.16. Hee that beleeveth will not make hast…

This over-hastinesse in setting God his time for accomplishment of his promises, is presumptuous, and proceeds from unbeliefe and impatience. Faith breeds patience: we must not therefore limit the holy one of Israell, Psal. 78.41.Ps 78:41but wait upon the Lord. We our selues will make our children attend upon our leasure, especially in those gifts which are of any moment, because our experience teacheth us when it is most fit for us to bestow, and when they can best use them.Eccle. 7.11.Eccl 7:11 Bee not thou therefore of an hastie spirit. But much more are those to be rebuked, who when they perceiue a man turned from his former course of life, and now to frame his heart and actions to his profession, they instantly expect an Angelicall puritie in such, and an heavenly estate without sinne or blemish. Hence is it that if they find any the least infirmitie, they presently breake out into tauntings, not onelyonly of the person but the profession, and into revilings, no better indeed then blasphemies against the Lord, and that holy calling which themselues professe. In the meane time, like grosse hypocrites they neither doe, nor will see their notorious dissimulation and the foule deceitfulnesse of their owne hearts: for themselues liue in sinne, delight in sinne, resolue to goe on in grosse sinnes; and though there be nothing in them like a Christian, yet will they be called and counted Christians.

3. Here are refuted and reproved Papists, and all other 3ungrounded Christians, who deny the perseverance of the Saints; and affirme, that even those who by a true p. 156faith are entred into Christ, and are now in the Covenant of grace, may yet fall backe againe, and become utter Apostates from the truth of grace which they hauehave received, and so finally bee damned. This errour (a rag of Pelagianisme, newly washed and worne by the Papists) confuted and condemned by the primitiue Church, and especially by that learned Saint Augustine, is so palpably contrary to this and many other Scriptures, that it cannot be defended without manifest and grosse impudence, and contradiction to Christ and his Spirit.

But they object, to what end are those many cautions in the word:1 Cor. 10. 12.1 Cor 10:12 Let him that standeth take heede least hee fall. &c.

We must know for answer, that this Scripture speakes onelyonly to such as thinke they stand; and indeed such warnings of God are not onelyonly given, that we may know there is a possibilitie in man (as of himselfe) to fall, but for divers other ends.

1. Some of them are spoken not of utter or universall falling from God, or from faith, but into some sinne; no… withstanding which fall, he may still retaine communion with God, and faith in Christ, unlesse we thinke, that every minute the Saints are out, and in with God.

2. Such warnings are given to humble us, by knowing that not onelyonly our lapsed nature, but even in this new life of regeneration there is a power utterly and finally to fall away… (much more in this, then in that state of innocency) so that our standing is onelyonly by the Covenant of God, his mercy and truth: that we continue in this grace is not from any principle in us, but from that infallibilitie of God… grace, sea…ed up in his Couenant.

3. Such admonitions are meanes, whereby the Lord exciteth our hearts to watchfulnesse, and all other duties by which he hath decreed to support us, nay whereby we a… upholden. For when God commaunds to stand fast, he giues power to stand as he commaunds. As in the word of Creation, when the Lord commanded, Let there p. 157bee light, there was light; so in our renovation, what hee commaunds in his Elect, he performes, and makes his word powerfull to actuate what he perswades.

Againe they object many passages of Scripture; They hauehave made shipwracke of faith, &c.

Know that in faith there are many things. 1. A knowledge and profession of the truth: 2. A consent to that doctrine; both being actions of the understanding: 3. There is an action of the will, which not onelyonly chuseth Christ as a great blessing, (so may a reprobate, who hath set his heart upon the world) but as the supreame and onelyonly blessednes, in whom alone without any addition, he is happy, and therefore resteth upon him, and acquieteth himselfe in the enjoying him. The other two are often called faith, and are in part (yet not without that third action of the will) that true faith, whereby wee liue in Christ: but the other separated from the last, are but the Devils faith: now this may be lost without any prejudice to this cause.

But further they say (as did their Predecessours the Pelagians) this is a key to open a way to all licentiousnesse.Epist. Prosp. ad August.

Answer them (not onelyonly as before in the fourth Instruction, but) 1. That there is no doctrine which crooked men may not pervert to wicked ends. 2. Deny that there is any just cause for a reasonable man to take liberty from hence of sinning. Should a weake man know, that by eating this or that meate he should not dye, but yet be grievously sicke, and lye in much and long torment; were not this sufficient to keepe him from eating it? But as hee of whom the Poets write, that was made of mortall immortall, yet subject to disease, being wounded with a poysoned dart, earnestly wished a possibility of dying; so let us know, that the stings and sorrowes, and many most smarting effects of sinne are such, that they will sufficiently fright the faithfull from falling backe, and revolting to sinne, though they know they shall not be utterly p. 158or finally cut off from Gods favour.Rom. 6.7.Rom 6:7 Beside how shall they which are dead to sinne, liue yet therein? 1 Iohn 3. 3.1 John 3:3nay where this hope is (which maketh not ashamed) there will follow a continuall purifying and cleansing from sinne.

4Consolat.Let every weake soule apply this soveraigne medicine to it selfe; thou shalt not utterly fall away; the same God who hath called thee,1 Cor. 1.8.1 Cor 1:8 and begun this good worke i… thee, shall perfect, and continue it to the day of the Lord Iesus. Philip. 1.6.Phil 1:6Thou shalt bee preserved blamelesse unto the comming of the Lord Iesus Christ. 1 Thes. 5.23. 24.1 Thess 5:231 Thess 5:24For faithfull is he that hath promised who will also doe it. Be not too much discouraged with thy slow growth: for know he surely growes, who feares that he stands at a stay, and is jealous of himselfe, and of his deceitfull heart. The sense (with griefe) that thou so little thrivest, is an evident signe that thou increasest. Ground therefore and stablish thy soule on the truth of God; and remember his promise:Esay …4. 10. 11.Isa 4:10Isa 4:11 The mountaines shall depart, and the hils bee removed, but my kindnesse shall not depart from thee, neither shall the covenant of my peace be removed saith the Lord, that hath mercy on thee, oh thou afflicted and tossed, &c.

5ExhortationLabour for those never-fading fruits, and giuegive no rest to thy soule till thou hast obtained them. Oh how is it, that we are so slothfull in matters concerning our eternall happinesse? If we plant an Orchard, how diligent are we by all meanes to fill it with the best and choicest fruit? if a garden, we will be sure to get the faire… flowers; if wee desire increase of Cattell, sheepe, bullockes, horses, &c. we will dearely buy, and by price or friends labour to stocke our selues with the best breed: Shall we suffer then our soules to bee barren, or bee content with those wild grapes, Esay 5.2.Isa 5:2those rotten figs which the Lord abhorres,Ier. 24.2.Jer 24:2 and will c…rtainely set our teeth on edge? Vse for motiues to stirre up thy heart, and to plant it with this good fruit: 1. The remembrance of the excellencie p. 159of it, and that it is naturall to desire things excellent. 2. Consider that they are more easily obtained then the other. Conscionably use the meanes, 1. the word; 2. prayer. Bee thou swift to heare: Pray continually, Iam. 1. 19.Jas 1:19and thou shalt surely find thy soule to prosper,1 Thes. 5.17.1 Thess 5:17 and to be as a watered garden, full of that fruit, which cheereth God and man.

Proposition 3. And whatsover he doth shall prosper.

In these words the Psalmist propounds the most generall part of that happinesse, which God withou… faile bestowes on those, who meditate with delight in his word; namely, prosperitie, amplified by the generalitie of it: Whatsoever hee doth shall prosper. Hence ariseth the third Proposition:

3PropositionWhosoever with delight meditates in Gods word, whatsoever hee doth shall prosper.

Now there is no word which needeth explication but this of prosperitie. And prosperitie is nothing else, but that successe in our ends which we desire, and by hope expect: when therfore we purpose any action to some good end, and wee see our affaires sort to that end, or better then we hoped, then this action is said to prosper. But obserue that in prosperitie either in the whole estate of man, or in any one particular action, is required not onelyonly the attaining some one (the immediate or middle) end, unlesse we reach to the principall and supreme. As for instance; Suppose a man sowes much, that he may reape and enjoy abundance of fruits, he desires abundance that he may rest and be merry: if now he attaines his hopes in receiving plenty, and obtaines not this rest and joy, hee cannot be said to prosper in this action. Thus that rich mans superfluitie prospered not with him Luke 12. 19.20. The Israeli… p. 160longings satisfied abudantly, yet cannot bee said to prosper with them, Numb. 11. But if we misse of the immediate, and attaine the supreme end, our actions prosper: for he that faileth of plentie, but is filled with rest and joy, prospers in his purpose. Prosperitie therefore may be considered either absolutely in the generall, and whole estate of man, or in particular when we enjoy our hopes in some or many ends, which we desire and propound to our selues.

The sense then of this proposition is; Whosoever delights and meditates in the word of God, whatsoever hee setteth his hand unto shall surely hauehave successe, in working for him that which hee desireth and hopeth, at least in the maine and generall, if not in the lesse and particular ends.

Proofe.For confirmation of this point, read Iosh. 1. 8. Let not this booke of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest obserue and doe according to all that is written therein; for then shalt thou make thy way prosperous, and then shalt thou hauehave good successe. and 1 King. 2. 3. Take heed to the charge of the Lord, to keepe his statutes and commandements, that thou mayest prosper in all that thou doest, and in every thing, whereunto thou turnest thee.

Grounds.The reasons or causes of this successe may be either in the word, or in God. In the word, because it points out and leads us in the way, and onelyonly meanes of good: and is that Guide, which will direct us in the way to the end of it, if we follow it to the end.

1Instruction.2. In God: 1. His grace and truth, whereby he purposed, promised, (and will performe it) to giuegive assistance and shew all favour unto such. 2. His infinite wisedome and power, ruling and over-ruling all creatures, and subduing all things to himselfe, being able, nay continually using to bring light out of darkenesse.

Oh! that men would learne from hence this certaine truth, that wheresoever the word of God is rightly entertained, p. 161peace and prosperitie (as necessary attendants) surely follow it, whether into any house or Countrey. Read the historie of the Scripture, and you shall ever finde, that as long as religion was in truth maintained among any people, and the word of God set at libertie, so long that Nation prospered. Thus when Hezekiah, Vzziah, and divers other Kings were carefull to restore the truth, and to advance the faithsull Ministers of God, and settle them in their function, they prospered wonderfully: see 2 Chron. 26. 5. and 30. and 31. chapters, especially the last verse of the 31. chap: In all his workes &c. hee did it with all his heart, and prospered: see also Hag. 2. 19. 20. and indeed that whole prophecie is altogether aimed to that end; namely, that the people may see their errour in neglecting Gods house, and building their owne; for all that time they prospered not: but after, when being admonished they set themselues cheerefully to build the Temple, the Lord turned his hand, and made them prosper. The whole chap: Deut. 28. is spent in this subject. But what need we travaile to forraine Nations for witnesse to this truth, when our owne Land even in our time, is a strong confirmation of it? To passe by the unspeakable miseries of this Land, since that time (wherein Popish ignorance began to creepe upon it) by Picts, Danes, Normans, and our owne civill armes: obserue but the raigne of two Sisters. The elder being a Papist, married a Popish, but a potent Prince, over-threw the Gospell, persecuted the Saints, and burned many: Shee raigned a short time, lived ingloriously, dyed in great discontent, lost her Territories, extreamly impoverished the Land, so that her Successour found neither Armour, Navie, nor any defence for the Kingdome, no not so much as any treasure to supply so many wants: Her younger Sister succeding seemed to be left as a prey to any neighbour Prince, who would first invade her. But no sooner did shee (which presently shee did) set her selfe, and imploy her Scepter to promote the Gospell, and root out p. 162Poperie, but all the blessings of a Nation were powred upon her; and though shee were all alone, without any Associats, yet God made her a great helper to all her neighbours, and terrour to her enemies; insomuch, that the most potent Monarch of Christendome was utterly foiled by her, and brought into great streights and di…ficulties: and so palbable even to the enemie was the blessing of God, that the proud Spaniard could not refraine from upbraiding Christ, that hee was turned Lutheran. The same is Gods dealing in private with any house or person: for God is alwayes the same. And surely this is the promise of Christ, who when he sent his Ministers to preach the Gospell, commaunded them to impart peace to any Citie or house into which they entered, and assures us, that where they are rejected, it shall be more tolerable for Sodome and Gomorra: but the contrary shall follow on the contrary entertainment Luke 10. When the wayes of a man please the Lord, hee will make all his enemies at peace with him.Pro. 16.7.Prov 16:7

Iohn 14.27.John 14:27But doth not Christ a…firme, that hee leaues not the worlds peace with the faithfull?

The Lord doth not there deny to giuegive peace, but affirmes he giues it after another manner then the world. Worldly men wish their friends prosperitie, and perhaps would, but cannot giuegive it; and if they doe, it lasteth a short time: but Christ giues it effectually, and keepes it to them. This text much confirmes this point: but yet further;

Doe we not see many true servants of God, who tremble at his word, liue not prosperously?

I answer: No; if we weigh well what is prosperitie, and then compare their estate with it. They liue in honour or riches; it may well be so; but honour and riches are no part of prosperiti…; and but by accident, no helps toward it. For 1. They are vanitie and vexation of spirit, how then can they bee any part of prosperitie? 2,Eccles. 5. 12.Eccl 5:12 Riches and honours are often reserved to their owners for p. 163their evill. No qnestion these things are to a man, as a saile to a boat, if the saile bee too great, it sinkes the vessell, but when it is fitted in a just quantitie, then it causeth a swift and safe passage. Thus wee often see, when God giues a man riches, honour, &c. in great quantitie, but not grace, and wisedome to manage this estate, they are in continuall danger by every blast to sinke into some mischiefe. Prosperitie therefore is such an estate, when all things together worke for the best: now this estate is promised by him that cannot lye, to all them that louelove him Rom. 8. 28. And obserue that God alway thus worketh: Ioseph is sold into AEgypt, and made a Bond-man, but prospers in the house: is put in prison, but prospers there: is brought out unto Pharaoh, prospers with him: is preferred to great dignitie, prospers in that; and becomes a meanes to saue much flesh. Daniell is taken, carried captiue, and made a servant to an Idolatrous Prince; prospers and findes favour with the chiefe Eunuch: prospers with Nebuchadnezzar: is accused and cast into the Denne of Lyons, but prospers in all this; for all these things tend to his advantage with God and men. Yea so mightily doth God worke for them, that even sinne also through his grace workes for their good.2 Cor. 7.10. 11.2 Cor 7:102 Cor 7:11 Sinne workes godly sorrow, godly sorrow care &c. What thankfulnesse, louelove, nay labour of louelove and diligence to please did the sinne of Mary Magdalen, and Paul worke in those Saints? This then is a sure truth: where the word is received with obedience, prosperitie certainely followes it.

22. Afflictions and troubles of the faithfull, who heare and obey the word, are, if not parts, yet meanes of their prosperitie: this evidently followes from hence. For if hee prosper in all things, even afflictions shall tend to his good, and worke for him that successe which his soule wishes: for howsoever affliction (as flowing from evill, and ebbing againe into it) p. 164of it selfe is evill, yet as it is sanctified to those who louelove God, it cannot bee reckoned among evils, but rather blessings.Psal. 94. 12.Ps 94:12 Blessed is the man whom thou chastisest O Lord. Iam. 1. 2.Jas 1:2Count it ex…eeding joy when you fall into divers tentations. Rom. 5.3.Rom 5:3Wee glory intribulation. Paul esteemes the fellowship of Christ his afflictions aboue all earthly things, so that hee accounts of all other things as dung and losse in comparison:Philip. 3. 8. 10.Phil 3:8Phil 3:10 sorting this fellowship with the knowledge of Christ, and the vertue of his Resurrection.

For enlarging this point a little further, let us consider 1. What successe or good it brings in to us. 2. How being evill in it selfe, it is turned to our good.

It is a meanes of good, 1. by preventing evill: 2. by working out for us things profitable.

Iob 33.19. 20… 29. 30.Job 33:19Job 33:20It prevents destruction of body and soule; Man is chastened with paine upon his bed, and the multitude of his bones with strong paine, so that his life abhorreth bread, and his soule daintie meate: Loe all these things worketh God with a man oftentimes, that hee may bring backe his soule from the pit, &c. Thus God commaunds earthly Parents;Pro. 23.13.14Prov 23:13Prov 23:14 With-hold not correction from the childe, if thou smite him with the rodde, hee shall not dye: Thou shalt smite him with the rodde, and shalt deliver his soule from hell: so also hee practiseth with his owne children.

And as it prevents destruction, so also sinne the cause of it, and keepes us from our owne wickednesse; It workes many good and profitable things in us. By afflictions wee are partakers of the holinesse of God, and this bitter roote shootes forth the pleasant fruit of righteousnesse.Heb. 12. 10. 11.Heb 12:10Heb 12:11

The sappe of a Crab-stocke of it selfe is sower, and distastfull: but when it is digested in a good sience, it makes the fruit so much the more pleasant. It breedes patience Rom. 5. 4. It purgeth from p. 165sinfull evill without, and within, Prov. 20. 30. and this knew that holy Patient, Iob. 23. 10.Job 23:10Hee tryeth mee, and I shall come forth like gold. Looke as silver and golden vessels if they gather rust, must be rubbed with something which is rough and harsh before they can be cleered; so is it with these precious vessels. It teacheth us the way of God, and putteth us into it: Psal. 119. 67. 71. and as it helpes us in all grace, so it furthers us in glory: see Mat. 5.11.12. 2 Cor. 5. 17.

But how comes it to be good unto us, which is so evill in it selfe?

1. By the over-ruling hand of God, who brings light out of darkenesse, good out of evill. 2. By the correcting nature of grace, which not onelyonly tempers the evill, and noysome qualitie of it, but makes it medicinable and wholesome. Hence where this grace doth not over-rule the cursed nature of affliction, it brings forth murmuring, as in the Israelits, falling away more and more, Esay 1. 5. and open blaspheming, Revel. 16. 9. So that as in many Antidots the hand of a cunning Apothecary tempering some poysons, and correcting them with other ingredients, makes a most wholesome receit; so the hand of God seasoning afflictions with grace, brings them to bee of great use and profit to every Christian. But beside all this good which it brings with it, it selfe also (as sanctified) is an evident testimony of our adoption, that we belong to the Lord;Heb. 12.6.7.8Heb 12:6Heb 12:7Heb 12:8 who corrects not bastards, nor suffers any child to be uncorrected. In all which respects, it may be justly accounted not onelyonly a meanes to further and prosper us in our hopes, but not the least part of our prosperitie.

3. Prosperitie and successe comes not from any other cause, but from God. For howsoever it pleaseth the Lord 3to employ and use divers gifts in man, as meanes for working successe, (as wisedome, courage, strength, diligence) yet it is he who first bestowes these gifts, and then workes by them: so that we could neither attaine p. 166these parts whereby we worke, nor by them effect any thing without him. It is nothing therefore in man, neither in body or soule, which can bring about his hopes and purposes, but onelyonly the Lord worketh according to his pleasure all in all things. This as it is intimated by the Psalmist, when he a…firmes that the man who departs from evill, delights and meditates in Gods word, shall every way prosper; so is it in many other scriptures confirmed;Deu… 8.17.18Deut 8:17Deut 8:18 It is the Lord (not our owne might) which giveth us power to get wealth. The blessing of the Lord maketh rich, and hee addeth no sorrowes to it. Pro. 10. 22.Prov 10:22Honour comes not from East, West, North, or South, but God is Iudge, who maketh higb and low. Psal. 75.6.7.Ps 75:6Ps 75:7Therefore hee promiseth these things to those who honour him,1 Sam. 2.30.1 Sam 2:30 with-holds them, or rather heaps on them disgrace who dishonour him. Thus even in these meaner blessings, which earthly men call & account prosperity, the Lord hath the chiefe hand & work, much more that true good,Gen. 39.2.Gen 39:2 (in which consisteth our onelyonly happines) is wholy framed and ordered by him. The Lord was with Ioseph, and hee was a man that prospered;3. 23. and so palpable was this worke of God, that even his heathen Maister could not but discerne it: and the Iayler himselfe easily observed it. Now then if God causeth men to find favour in the eyes of men, as Gen. 39. 21. so that even wicked Ahab makes Obadiah, who greatly feared God, Governour of all his house 1 King. 18. 3. how much more is it hee alone, who causeth us to find favour in his owne eyes, in whose loving favour is all our happinesse?

Object.But even wicked men the enemies of God, and his truth prosper.

Of this we shall speake more fully hereafter: for the present this may suffice;Answ. They obtaine many things which they ayme at; but the maine, to which they intend all the rest (namely to be happy) they never attaine, but lose all their paines and labour.

To conclude this point; As all good gifts come downe from the father of lights, so especially eternall life, without p. 167which no man can be blessed, is the gift of God, Rom. 6. 23. Now therefore as a statu… of man, when it …tands farre off, or when we are in the darke, may easily seeme to bee a very man, though it hath nothing indeed of a man but a sh…w, and some outward proportions; so rich men, and such as flourish in this world, seeme in carnall eyes to prosper; but try their successe, and bring it to the touchstone, and you shall find it nothing but a deepe miserie, cloathed with a shew and idle o…tentation of happinesse. The Heathen are the best witnesses of this truth; Thus Dionysius the Tyrant fitly described his estate, so much praysed by his flatterer Damocles, by placing him in a chaire of state, furnishing a table with all delicates, commaunding many noble Attendants to waite on him, he had wine, musicke, and what his heart could wish; in the meane time a sword hangs over his head, held up by a weak threed, & ready to fall upon him. Thus another rightly answered a flattering Courtier, who therfore accounted him happy, because he wore the Diadem, that if he knew how many cares were tyed up in it, hardly would he stoope to take it out of the durt. And surely whosoever is most enamoured on this painted happinesse, and prosperitie of wicked men, if he seriously consider what vexing cares usher it, what vanitie accompanies, and what miserie followes it, he would not a little scorne to employ any of his desires or endevours about it.

2Examinatiō.2. Here also is fit occasion of t…yall; If thou art of the number of the faithfull, thou shalt prosp…r; now then examine whether all things worke together for the best to thee; Doth every thing helpe thee onward to God? when a man giues up himselfe to the Lord in his word, every thing shall draw us neerer to him, even affliction and trouble, Psal. 77.2.3. Nay even hypocrites at such times come in and approach unto him: A man in danger will catch hold of any thing, especially they will cleaue to p. 168those whom they most trust. Thus prosperitie and blessings worke thankfulnesse: Psal. 103. 1. 2. 3. and make them study for recompence; Psal. 116. 12. In feare they cleaue to him by faith Psal. 56. 3. In griefe they seeke to him the onelyonly Comforter. The word when it promiseth drawes them, when it threatens humbles and driues them to grace and mercy: nay even sinfull actions enforce them to God, begging pardon, and when they hauehave obtained it, knitting their soules to him in ardent louelove: sinfull infirmities fill them with hung…r and thirst of him, their righteousnes. Ps…l. 16… 5. & 119. 57.Ps 50:16And this is the cause, why they call God their portion, because wholy resting on him, they make all other things but meanes to inrich themselues in him, and get into his favour. Now then try here thy estate; thou find…st many troubles in the world; doe they wayne thee from this bewitching life, and draw thy thoughts to a better world? Thou art faint with sicknesse; dost thou find that as the outward man perisheth, so the inward man is renewed daily? Thou enjoyest health, and other blessings: doe they worke upon thy heart to kindle more zeale to God, more louelove to his name, and children? doe they quicken thee to thankfulnesse? thus doe all things worke on those whom God hath loved; at least dost thou find in generall, that though some things hinder, yet when they all meete together, they worke to the best for thee? yea even sinne it selfe makes thee 1. see thy corrupt heart and sinfull nature; 2. provokes thy louelove to thy gracious Father, who pardoneth so many offences, and whets thee to all thankfulnesse, and louelove of Christ who hath satisfied for thee: so that because m…ch is forgiven thee, thou lovest much; doth it more fill thy heart with loathing sinfull filthinesse, and thy selfe for it? awake thee to more care and watchfulnes, and lastly wearie thee with the loathsome companie of it, that thou desirest and criest to be delivered from this body of death? If thou findest these fruits, thou mayest comfort thy selfe in the Lord, for he that thus worketh for thee and in thee, hath p. 169ordained thee to life. But if thou findest that outward prosperitie blowes up, and bladders thy heart with pride, that thou despisest God in his service, that it workes thee to more securitie and carnall libertie; if thou findest that trouble, sicknesse, &c. bring forth impatience, blaspheming; or although for the present it worke a little, and by the smart of the conscience, and agonies terrifying the soule with present judgment, stirre up thy heart to promise reformation, and a better course of life, judging, and condemning thy selfe; yet upon recovery thou fallest backe againe to thy former vomit, thou art not in the number of those who feare aud louelove the Lord, and for whom all things shall worke for the best.

3Reproofe.1. Those blasphemers of the Gospell are here condemned, who impute evill, and the sinnes of men to the word of God, upbraiding the Professours of it in any affliction with the louelove and meditation of it. Looke out and behold the wayes of men, what multitudes tread in this path? How common yet is the blasphemy of ignorant, and and wilfully blind people, who never blush to thinke, and speake it openly, that it was never a good world, since there was so much preaching; that when there was lesse preaching, then was more doing; nay even the greater ones, although their knowledg, and shame of men makes them abstaine from blasphemies so grosse and senselesse, yet they regard it in their hearts as little as the other: for they are ready to laugh at those, who in confidence of Gods truth take this course to prosper: and themselues despising this meane (appointed and blessed by God) as altogether un-effectuall, betake themselues to contrary practise, by wicked policies, bribes, fraud, oppression, & such indirect and ungodly meanes to attaine their ends, and prosper in their designes.Psal, 14.6. They shame the counsell of the poore, because the Lord is his refuge. Doe not many learned in the Ministerie, despising the frequencie of preaching, neglect it in their owne practise, condemne it p. 170in others? And can any of these from his heart beleeue this truth, so palpably delivered by the Spirit in this place, that the man is blessed who day and night meditates with delight in the word of God.

Now as Popish ignorance in the understanding, and heathenish profanenesse in the heart, are the cause of the former, (see that example of the Israelits Ier. 44. 17. 18.) so carnall securitie and wordly wisedome joyned with much contempt of the wisedome of God, is the roote of the other. Verily even hypocrites yea grosse and palpable hypocrites, such as Herod (who as a Fox casts out stinke before him, and may be found and traced by his smell) even such can heare the word, come to it frequently, sit attentiuely, and by continuance in hearing hauehave their braine and understanding printed with the forme of that h…ly doctrine: nay they can invite others to heare, and call them on to this dutie: see Mark .6. 20. Rom. 2.20. Ezek. 33. 30. 31. Such therefore as these, are farther off from the Kingdome of God, then the grossest hypocrite. But the truth is, that the fault why the world is so naught, is in the hearts of this people resisting the word, and shutting it out, not in the good word, which soone would make them good, if they would as well obey as heare it. Howsoever; these ignorants speake by rote of things they know not; for had they knowne the former times, and could compare them with these present, in no sence could they prefer those times before these: but it is with these men, as with unhappy boyes, which excuse their loite…ng and trou…ntly disposition in learning, by the unskilfulnes, or some such thing in their Teacher.

22. That superstitious custome is here taxed, even that heathenish folly of laying our successe either good or bad upon fortune, de…tinie, this mans spite, that mans louelove, wisedome, curtesie, valour. Christians ought not onelyonly to know,Mat. 10.29… 30.Matt 10:29 that the providence of God over-seeth, and over-ruleth all things, so that a sp…rrow, or haire of our p. 171heads cannot fall to the ground without him; but to remember it continually… and so to speake of his provid…nce and of all actions directed and governed by it, as he may hauehave glory. This is a grosse taking of Gods name in vaine, to ascribe any worke done by him to the creature, and even giving away his glory to man, or to an Idol of our owne devising: when therefore we see successe goe along with us in our affaires, we must looke up to his hand and into our owne hearts: now in us wee can find no ground of this, or any other mercy; in God therefore we may see his grace, that free louelove without any desert, nay beyond and contrary to our des…rving, and so not onelyonly (as Iacob) acknowledge,Gen. 32. 10.Gen 32:10 I am lesse then the least of thy mercies: and with David, 2 Sam. 7.18.2 Sam 7:18What am I that thou s…ouldest bring mee hitherto? Lament. 3.22.Lam 3:22but with the Prophet, it is thy mercy that wee are not consumed. Oh in those wonderf…ll and most gracious deliverances of this Kingdome from the cruell invasion of forraine …nemies in 88, and hellish conspiracies of domesticke and natiue Traitors, beheading & maiming the whol body with one blow, how hauehave we admired and extolled the wisdome & valour of some men? how little thought or spoken of Gods mercy? how slightly regarded the strong God of our Salvation? Alas! men are so farre from this Christian practise, that they hauehave nothing almost in their mouthes but fortune; sometimes they prayse, sometimes they detest and curse their fortune: which either they conceiue to be a chance without the providence of God, and so set up an Idol in their hearts, and are worse then heathen; or else, to bee that hidden providence of the Lord, working beyond their power of discerning, and then who sees not how fearefully they blaspheme, and how farre they are from any shew of Christianitie.

33. Yea also many of the faithfull are here to consider and reproue their wayes: for it is too ordinary with the afflicted soule in the cloudy day to thinke: I am cast out of the sight of thine eyes. If we are a little troubled, especially p. 172if we find some sinfull infirmitie get ground, we are ready strait to conceiue,2 Pet. 2 9.2 Pet 2:9 God hath forsaken us: but know, and remember God knowes how to deliver out of …entation. Certainly should the Lord leaue the disposing of such things to our discretion, we should not a little hinder our owne good, and obscure his glory: Should Ioseph, Daniell, and those three royall young men hauehave set the time of their trouble and deliverance, how would they hauehave hindred both Gods, and their owne honour? The children of Israell, if they might hauehave shaken off the tyrannous bondage and oppression of Pharaoh at their pleasure, how should God hauehave beene glorified among the Heathen by all those wonders, or they confirmed in the knowledg of Gods power and providence? Follow therefore the direction of the Prophet, Psal. 37. 5.Ps 37:5Commit thy way unto the Lord, and trust in him, and hee shall bring it to passe: and of the Apostle, Philip. 4.6.Phil 4:6Be nothing carefull, but in all things let your requests be shewen to God in prayer.

4Consolat.4. Whosoever hath given up his eare and heart to God in his word, may hence draw wonderfull and unspeakable comfort, Hee shall prosper in all his wayes: and whereas he hath bent himselfe now to travaile in the search of happinesse, and to that end hath chosen this only Guide, hee shall not faile to attaine his desires and hopes, but all things shall worke for him; for hee that hath promised is true, and able to subdue all things to himselfe. Marke all the Saints, and consider Gods dealing with them in this kind. Their examples and experience will cry out unto thee;2 Chron. 20. 20.2 Chr 20:20 Put your trust in the Lord, and you shall bee assured, beleeue his Prophets, and you shall prosper. Ier. 22.15.16.Jer 22:15Jer 22:16Did not thy Father eate, and drinke, and prosper, when hee executed judgement and justice, when hee judged the cause of the afflicted and poore hee prospered, was not this because hee knew mee saith the Lord? Settle this then in thy heart, the Lord promiseth, and the Lord shall make it good.

p. 1735Exhortation5. Let us then bee exhorted in the words of God himselfe to Ioshua. Iosh. 1.8.Josh 1:8Let not this booke of the law depart out of thy mouth, meditate therein day and night, that thou mayest obserue and doe all that is written therein; or of this dying Prophet to his Successour, and Sonne Salomon, 1 King…2.3.1 Kgs 2:3Take heed to the charge of the Lord, to keepe his testimonies and commandements as it is written, &c. Say unto the Lord; Oh my Saviour, hast thou made thy yoake so easie, and thy commandements so farre from grievous? and shall not I take it joyfully upon me? hast thou promised prosperitie and happinesse to all that beare it? and should I refuse it? Say unto thy soule; aske and enquire of the Saints, and with one voice thou shalt heare them testifie: Thy word is more sweet then hony, more precious then all riches, more necessary then our daily food; the joy and rejoycing of their heart, a rich portion helping thee to that most rich inheritance of glory, a joyfull Guide, leading to joyes unspeakable and glorious, and shall not I cleaue unto it, that I may prosper? Let great men seeke wealth by oppression; the meaner by fraud and imposture, flatterers by fawning, Epicures by surfeiting in riot and pleasure; but oh my God I will follow thy way in thy word: looke my soule, looke unto that Guide, and depart not from his direction, and it will cause thee to prosper, and conduct thee to that eternall rest and peace, the end of all thy ends, and the onelyonly true prosperitie.