bad we proue fewell for the fire A man hauing a tree in his Orchard if it bring forth nothing but leaues he will cut it and prune it and dung it but if after all this cost and labor it remaine still barren hee will then hew it downe as good for nothing but fewell for the fire Hereby wee may see how God will deale with vs Wee bee all Trees here planted in the Lords orchard he doth water vs with the preaching of the Word hee cuts vs and prunes vs. Esay 5. Luk. 8.4.5 Now if after much cost and labour wee shall remaine barren still if the Lord come three or foure yeares and still no fruite will be found Hee will then bethinke him to stub vs vp that wee couer not the ground So by Sowing of corne into the ground to mainetaine mans life our Sauiour leades vs to consider of another thing for as the Sower casts his Seede abroad into sundry sortes of ground and they according to their nature bring forth fruit accordingly Euen so the Minister of the Word scatters and sowes the seede of Gods word into the ground of mens hearts and as they be prepared so they bring forth fruit So by a Weauers shuttle wee see the shortnesse of mans life gone in a moment Dost thou see how the winde driues the chaffe and dust of the earth about giuing it no rest vntill it be cleane dispersed away Oh! consider then how the curse of God shal follow and torment the wicked Verse 4. of this psalm and neuer let their soules be at rest till it consume them Dost thou lie downe into thy bed euery night oh remember that thou must shortly lie downe in thy graue be couered with dust and therefore prepare to die in the Lord. Dost thou see the beautifull grasse and hearbs of the earth cut downe and wither away Esay 60. so thy beauty and riches shall fade and perish When thou seest a stinking carion there behold a picture of thine owne selfe for no carion is so loathsome to man as a rebellious sinner to God Dost thou put on thy cloths to couer thy nakednesse Oh labour for the precious robes of Christs righteousnesse That thy filthy nakednesse do not appeare Reue. 3.18 Dost thou but wash thy hands in water oh labour for the bloud of Iesus Christ to wash away the spots of thy sins Psal 51.15 Dost thou but sit downe to eate and to drinke to nourish thy body without which it could not liue Oh consider that thy soule doth much more stand in need of the bread of Life the food of thy soule Dost thou see sometimes brimstone burning oh consider and quake for feare of the dreadfull iudgement of God vpon Sodome and Gomer that were burned with fire and brimstone and how all sinners shall haue their portion in the Lake of fire and brimstone Gen. 19. Dost thou but take a booke into thy hand and open it leafe by leafe Oh consider that the time will come when the Bookes of thy conscience shall be opened Reu. 20. wherein all thy sinnes are written one by one and thou shalt then receiue according to thy workes And thus wee see that of all the creatures of God there is a double vse to be made of them The one Naturall the other Spirituall one Temporall the other Eternall Hee shall bee like a Tree planted by the Riuers of water THIS part of the similitude doth signifie vnto vs our implanting and ingrafting into IESVS CHRIST his Mysticall Body by the worke of GODS Spirit and by the meanes of a true and liuely Faith This word Planted it is a Metaphoricall speech and borrowed from the practise of Husbandmen who first take vp their plants out of the nurcery or place where they first spring vp and then Plant them in the Orchard or Vineyard So fareth it with man this Heauenly Plant. And the comparison holds good in diuers things First for the circumstance of time when the plants of the earth are thus remoued and that not vsually in Sommer when the heate of the yeare is vp and the sap is gone vp into the plant but in the winter time this is vsually to bee seene for the most part Euen so the time in the which the godly man is planted it is in the winter time that is the time of sorrow and sore affliction not in the Sommer of peace when all things outwardly may seeme to go well with a man he saith peace peace but when God doth giue vnto a man the sight of his sinne and lets him see the reward of sin euen eternall death Oh Rom. 6. when a mans sins doe thus muster themselues before vs and against vs Oh this winter time this time of affliction and sorrow now is the season of the remouing of this heauenly Plant Man Secondly as a Plant is remoued not when it is fruitfull but remoued to that end it may be fruiefull So fareth it with man this Mysticall Tree Wee are not fruitfull by nature before such time as we are planted and ingrafted into Iesus Christ for till then wee bring forth nothing but bitter and vnsauory fruite but wee are planted to that end we may bee fruitfull and being once in Christ we shall then as liuing Plants of that liuely Stock bring forth fruit incontinently In particularly this Planting hath in it two things 1 Plucking vp 2 Setting downe The plucking vp shadowes out vnto vs three things in the conuersion of a sinner First our separation from the world hee cannot be in Christ that hath his rooting still in the earth amongst the men of the world and therefore as wee haue heard before wee must be carefull that wee walke not in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the sconnefull They are as so many noysome shrubs that will be ready to fret the tender Plants of the Lord and to annoy them and therefore wee must bee remoued from amongst them that is must haue no secret society with them Secondly it signifies our deliuerance from the power of originall sinne thus For as a Plant once remoued receiues no more iuice nor nourishment from the old earth from which it is remoued but from that soyle into the which it is planted So fareth it with this heauenly Plant being regenerate and ingrafted into Iesus Christ there will follow such a change of will affection vnderstanding and the like faculties of soule and body that whereas before they were altogether earthly carnall and vaine so now they minde heauenly things being sanctified by the Spirit of Grace and the power of Nature Rom. 6. that is that old sap of sinne being done away Thirdly it signifies a Christian mans sorow for sinne for as no Plant can bee remoued from one place to another but the axe and other instrument of the Husbandman must bee laid vnto it and many a roote must bee
Christ are truely blessed let vs consider a little what great and incomparable benefites we receiue by this our planting and ingrafting into Christ his Mysticall Body First hereby it comes to passe that euery true Beleeuer hath sweet vnion and communion with God the houre and which shall one day as certainely be executed vpon the wicked as now they liue Now in Iesus Christ by being vnited to him and being members of his Mysticall Body we haue three wonderfull remedies against these three fearefull miseries First for the bond of obligation against vs Hee hath taken it away Col. 2.14 and nayled it to his Crosse and crossed and canceled the same with his owne Heart Bloud Secondly for the stinking filthinesse and corruption of sinne Christ hath both perfectly obeyed the Law for vs Rom. 8.1 and also couered vs in his owne righteousnes as Iacob in Esaus garment Thirdly for the most iust and intollerable punishment Esay 53.5 Gal. 2.20 Reu. 1.6 Hee stood in our steed vpon the Crosse and paid the full price and punishment for our sinnes for when Christ suffered in our steed it was as much as if we had suffered The fourth maine benefite which euery godly man hath by being one with Christ is Sanctification which is a wonderfull and supernaturall worke of Gods holy Spirit whereby euery godly man that is a true and liuely Member of Iesus Christ is freed both in mind will and affection from the bondage and slauery of sin and sathan and is by little and little inabled and strengthened by the Spirit of God to will desire and approue that which is good and holy and to walke in it And this Sanctification hath two parts Mortification and Viuification by the former is sinne euery day more and more mortified weakned and consumed by the later inherent righteousnesse is put into them whereby they walke with God in newnesse of life Now both these parts of Sanctification are wrought after this maner First after the Christian man is vnited to Christ planted into him as into a Stocke and become a liuing member of his mystical body Christ Iesus then by his Spirit workes in him two blessed workes First the godly man ingrafted into Iesus Christ receiueth power and strength from the death of Christ to die to all sinne So as the power of Christs death and passion doth kill sinne and mortifie their corruptions For as many as are baptised into Iesus Christ are baptised into the similitude of his death Rom. 6.4 So as the death of Christ is as a corrasiue to eate vp and to consume all rotten flesh and the corruptions of our hearts it eates out sinne and frets it away by little and little till it bee vtterly abolished by death when our Sanctification shall be perfected Secondly euery godly man receiueth power and strength from Christs resurrection to rise out of the graue of sin to newnesse of life to walke with God in holinesse and righteousnes Euen as we see all the parts of the body being ioyned to the head receiue life motion from it Euen so euery Christian as so many parts and members of Christ Iesus the Head receiue from him spirituall life and motion whereby they walke with God in new obedience Vse 1 This doctrine doth first of all condemne the doctrine of the aduersary That man hath free-will in himselfe wee see here that this mysticall Tree Man must bee planted hee can not plant himselfe Indeed man at his first creation had free-will in himselfe but since his fall that blessing is now fallen away and vtterly lost in man And the proofe of this point may appeare vnto vs if we will rest vpon the testimony of God himselfe who professeth thus of man that The imagination of mans heart is euill Gen. 8.21 from his youth vp Now what good can bee willed of him who is first euill Secondly whose heart is a fountaine of all euill Thirdly whose imaginations as streames of that fountaine are euill and that not for a time but euer from his youth vp So that now since the fall of man the freedome of mans will to goodnesse is so inthralled and eclipsed as that of our selues wee cannot plant our selues into grace or into Christ for wee are as Trees not planting our selues but must bee planted by God For hee shall bee as a Tree planted This magnifieth the free grace of Vse 2 God aboue mans free-wll or merit for whereas we do faile to plant our selues yet Lam. 5.21 as it appeareth by the Text wee are planted It is the Lord that must worke in vs both the will and the deed he must turne himselfe vnto vs before wee can turne vnto him This is acknowledged by the Prophet Daniel in that worthy prayer of his when hee saith Dan. 9.9 Rom. 6.23 Ephes 2.8 Luk. 12.32 Compassion and forgiuenesse is in the Lord our God albeit we haue sinned against him This is taught by the Apostle when hee saith that Eternall life is the free gift of God Yea our Sauiour Christ himselfe doth confirme the truth of this when hee saith Mat. 15.13 Ephes 1.6 1. Pet. 2.10 Euery plant which my heauenly Father hath not planted shall bee rooted vp Yea it is worth our best obseruation That the whole worke of mans saluation is called by the name of the worke of Grace or of Mercy And therefore on what part soeuer we cast our eies we shall see the free grace and mercy of God Beginne wee at the foundation of all Gods eternall election and come from thence to the period of all Mans glorification and still aske the question from what root each part springeth The answere must bee From the free Grace and Mercy of God It was the free grace and mercy of God that he should elect vs It was the free grace and mercy of God that hee should send Christ to redeeme vs It was the free grace and mercy of God that he should call vs that he should iustifie vs that hee should sanctifie vs and what can it be but the free grace and mercy of God that wee shall be admitted to an Inheritance immortall and vndefiled 1. Pet. 1.4 So that wee see here in the whole work of mans redemption by Christ There is no footing left for humane merite For the free grace and mercy of God and mans righteousnesse cannot possible stand together they will neuer admit any composition and therefore we must conclude for the whole worke of mans Redemption and say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Lastly seeing all men out of Vse 3 Christ bee miserable and those onely that bee in Christ be blessed let vs labour while wee liue to bee assured of this that wee are regenerate that wee are the true and liuely members of Iesus Christ All men say they hope to bee saued but those that be planted and ingrafted into him none but they that bee regenerate and
harbour there it guideth the affections loue hatred sorrow c. Such a man loues nothing more then God hates nothing more then sinne reioyceth in nothing more then in doing the will of God and sorrowes for nothing more their that hee should offend so good and gracious a God Againe it is the foundation of all our obedience For without faith it is impossible to please God Heb. 11.6 And without it wee can neither pray heare or performe any duety that shall bee acceptable with God 2 Of repentance The second is the fruite of Repentance whereby a man is humbled for his sinnes past and is affraid of sinne in time to come This fruit of Repentance is of absolute necessity to saluation according to that of our Sauiour Except yee repent yee shall all perish Luk. 13.5 And onely godly sorrow must worke this true repentance in a man Godly sorrow causeth repentance in a man to saluation 2. Cor. 7.10 And therefore in the Scriptures are recorded the mournings of the godly in the daies of their humiliation Dauids Fainting Psal 6.6 Ezechias chattering like a Crane Esay 38.14 Iob abhorring himselfe in dust and ashes Peter weeping bitterly Math. 26.75 Mary Magdalene washing Christs feete with her Teares Luke 7.38 And Paul crying out O wretched man that I am Rom. 7.24 Wee must mourne with these heere Psal 126.5 if wee will reioyce with them heereafter And surely if there were neither heauen nor hell neither reward nor punishment yet the godly would sorrow for sinne for offending their good and gracious God and louing Father Besides this sorrow in a godly man for his sins past he is exceeding affraid of sin in time to come as Dauid was who prayed vnto God so earnestly that hee would Stablish him with his free Spirit Psalme fifty one and the tenth verse That seeing hee had such woefull experience of his owne weakenesse he prayes vnto the Lord that hee would giue him his preuenting grace that hee might neuer fall into the like sin againe So the godly Israelites in Ezra his time Ezr. 9.10.3 when they had with griefe of heart bewailed their sinnes vnto God they resolue to make a Couenant with God and solemnly to bind themselues to put away their strange wiues whereby they had so much dishonoured him And so it is with all the faithfull euen as a good child hauing by his vntowardnesse vexed his father is carefull afterwards to please him againe by all meanes possible Well then dost thou finde these fruits of true repentance in thee art thou grieued and euen payned at thy heart for thy wicked life for thy ignorance vnbeleefe hardnesse of heart thy neglect of prayer and calling on Gods Name Art thou grieued for want of reuerence in Gods worship for thy abusing Gods Name by swearing cursing and banning for contempt of his Word and Sacraments for prophaning of his Saboaths carelesse gouerning of thy Family for thy malice vnbeleefe vncleane proud and couetous thoughts drunkenesse vncleanesse and the like Againe dost thou finde in thee an earnest desire to walke with God in obedience to all his Commandements to liue in no knowne sinne but in all things to please God to the vtmost of thy power These be the fruites of righteousnesse whereby wee are knowne to bee of God The third is the fruite of New Obedience or of a godly life 3 Of Obedience both in the obedience of Gods Lawes in the first and second Table Christ makes this the eare-marke of his sheepe To heare his voyce and follow him Ioh. 10. And wee are willed by the Authour of the Epistle to the Hebrews to cast away euery thing that presseth downe Heb. 12.1 and the sinne that hangeth so fast on and to runne with patience to the race that is set before vs. This was godly Dauids resolution I will runne the way of thy Commandements Psa 119 32 and Dauid describing the true worshippers of God Psa 119.1 Psal 15.2 saith They goe on from strength to strength seruing God in truth of heart without hypocrisie And it is said here That the fruit of a godly man doth neuer fade And howsoeuer the worke of mortification is neuer perfected in this life but that the remnants and reliques of sinne will still remaine euen in the godly themselues yet they euer sinne with griefe of heart and CHRISTS death doth set such a worke-against all sinne that the regenerate man can truely say It is not I but sinne that dwelleth in mee So then if thou desirest to please God in all his Commandements at all times and in all places and to doe all duties of loue vnto men required in the Commandements of the second Table shewing thy fruites in doing good to the poore distressed Members of Iesus Christ feeding cloathing and comforting them in their need In thy generall calling to bring forth the fruit of godlinesse to bee much and often exercised in Prayer Hearing Reading Meditating c. As also in thy particular calling to do thy duety with faith and a good conscience without fraude guile deceipt c. These be the fruits that are required in all those that are the Members of Iesus Christ and ingrafted into his mysticall body This Doctrine doth flatly condemne Vse 1 all such as vnfruitfull and barren Trees as bring forth no fruit of a godly righteous and religious life such as liue in continuall ignorance blindnesse hardnesse of heart in contempt of the Word prophanation of the Sabaoth our ciuill honest men which are so much admired if they bee not good Christians who should And if they bee not saued I know not who should goe to heauen Well euery good Tree brings forth good fruite Math. 7.17 Where bee your good fruites No fruit of faith no fruit of repentance nor new obedience but in stead thereof the fruites of infidelity hardnesse of heart and disobedience Alas that poore soules should thus goe blinde-folde to hell to thinke that such should be saued what then should become of hell As though a man might be a true member of Iesus Christ and ingrafted into his mysticall body and yet bee barren of good fruite No no it cannot bee for there is such a liuely power in this stocke of life Christ Iesus That they who are once ingrafted into him bring forth fruite incontinent As wee may see in the Theefe vpon the Crosse Luke 9. what fruite hee bare in an instant of time confessing first his owne sinnes secondly reprouing the sinnes of his companion Thirdly cleering Christ to be innocent Lastly praying that Christ would remember him when hee came into his kingdome And this wee may see in Zacheus Lydia c. Math. 22. Actes 16. Who were no sooner conuerted but brought forth fruit incontinently And yet wee see how many dry fruitlesse and barren trees deceiue the world as the figge-tree Christ Oh hee is a very honest man keepes a good house Math. 3.10 doth
the worship and seruice of God to reade pray and meditate and at the least twice a day to call vpon his Name to reade the word of God and to study therein This is that the Lord commandeth his people to offer vnto him euery day the morning and the euening sacrifice at the least twice euery day they were commanded to worship God and so the holy Patriarchs were wont to worshippe God morning and euening So wee reade in Gen. 24.63 That godly Isaac went out into the fields in the euening to pray or meditate to make himselfe fit to pray And Iob 1.5 Acts 10.2 Iob rose vp earely to offer sacrifice and called his family together and this did Iob euery day and Dauid in many Psalmes sheweth that he did set some time apart euery day to worship God in praying reading meditating c. Cornelius worshipped God continually 1 The. 5.23 that is euery day according to the rule of the Apostle Pray continually And that we should not be weary of well-doing Christ spake the parable of the vniust Iudge and poore widdow to this end that we ought alwayes to meditate pray c. and not waxe faint and wearie Luke 18.1 The meaning is not that men should leaue their callings and other businesse altogether to attend vpon hearing reading meditating c. but that wee should bee much and often in meditating in prayer in reading c. and in performing these blessed dueties vnto almightie God And at the least three times a day to pray and call vpon the name of God In the morning when wee doe arise to giue vnto God hearty thankes for keeping vs the night past and to craue for a blessing at his hands ouer the day following At noone againe when when we receiue his good Creatures And at night when we go to rest And this godly practise the word of God prescribes vs and the examples of the godly doe teach vs Dan. 6.10 Daniel prayed three times a day vpon his knees vnto God and praised him as his manner was though the King had made a strict Law against it Euening morning and at noone will I pray vnto thee Psal 55.17 And againe Seuen times a day will I praise thee Psal 119.164 That is many times For the morning Earely in the morning will I direct my prayer vnto thee Gen. 22.2 Iob 1.5 And thus did Abraham Isaac Iob. Secondly at noone or mid-day so did Peter Peter went out to prayer about the sixt houre Actes 10.9 That is about twelue of the clocke or noone-tide Thirdly at night in the euening when wee goe to bedde to take our rest Genes 24. Psa 139 11 Psal 19.5 Mat. 13.23 Esa 28.3.4 wee must then remember likewise to render the Lord thankes for the comfort of the day and to craue his blessing for that night Neyther is this all but in the night time when sleepe is departed from a man and Nature is sufficed with rest he doth euen then call to minde the heauenly Doctrine of the word of God and doth muse and meditate therein as the Text saith heere euen day and night For God which hath bounded the day with the night hath set no bound to a godly mans meditation It is nothing to be first one that heareth the word secondly one that receiueth it thirdly with ioy if fourthly it shal be but for a time onely if he shall not also continue and constantly perseuer to meditate therein day and night So as we see this is our duety to set some time apart euerie day to worship God as to heare reade pray meditate c. We see men doe set apart depute and ordaine some certaine time euery day for the food of the body at the least twice a day to eate and drinke how much more then should wee bee carefull for our Soules euery day to reade meditate and to pray Of all the time we spend in this world none will be more comfortable vnto vs in death when wee shall goe the way of all flesh then that which wee haue bestowed in the seruice and worship of Almightie God There is not now one houre spent in the seruice of God but will then minister cause of ioy and reioycing neither is there now one houre spent in the seruice of sin and of Satan but the remembrance thereof will then be a terrour vnto the soule Oh that men would be wise then would they vnderstand this they would consider their latter end Deut. 32.29 This seemes to reproue the common carelesnesse of the world most Vse 1 men and women spend al their daies in delights and vanities in sports and pastimes in scraping and raking together the things of this life and in the meane time finde no time at al to serue God that in twenty foure houres hardly can spare one to serue God one to reade heare pray meditate yea how many be there that neuer open their books to reade one chapter in the Bible all the Weeke long How many be there that neuer spend one quarter of an houre in Meditation which neuer call vpon GOD from Sonday to Sonday doth not this proue men to be carnall and vngodly Do not these men do nothing of conscience or with delight and loue to GOD and his worship but all for fashion sake or feare of the Law What difference is there betwixt those men who seldome or neuer call on the name of GOD and the beast they ride on The beast arises in the morning out of his den and streakes himselfe goes to his meate and so to worke Euen so do they neuer call on the name of God In this thing wherein do such men differ from a very beast How can such look for any blessing from God vpon their labours Yea how can they chuse but feare some fearefull iudgement and curse of God to ouertake them And no doubt the cause why many ride and run earely and late and do not call on God for a blessing vpon their endeuours cannot prosper and thriue in the world No God sends sometimes iudgements plagues and punishments vpon them and all for the neglect of this godly and Christian duety it is iust with God both to crosse and to curse both them and their labours Psal 14. Againe by the rule of this doctrine they are no lesse to be reproued Note who can bee content now and then to Heare Reade Pray and Meditate c. But this must bee at their leasure when they haue nothing else to do bur to keep certaine times Mornings Noones euenings to leaue all sports pastimes delights and businesse to go to GOD and serue him and call vpon his name they cannot abide that they will not bee so tyed and restrained but as the man in the Gospell when CHRIST called him first he must go bury his father and him that would go Bid his friends fare-well So many could be content to serue God and to pray vnto him but they
then decaies and declines so fareth it with man let him seeme to bee as tall and as straight as a Cedar Tree hee must become a shrub againe and stoup to age For mans life is well compared to a day whose euening will most certainely follow his morning vntill the night of death cause him to sleepe in the graue For as there is a time to bee borne Eccle. 3.1 so there is a time to die Be it that now thou seemest to bee as strong as the Oake and as tall as the Cedar as flourishing as the Bay Tree yet at last rottennesse will creepe into the strongest Oke and strength and tallnesse will bee abated in thee when the keepers of the house shall tremble Eccl. 12.3 c. 3 In State Thirdly man may bee compared to a Tree in respect of the State of a Tree and that diuers waies First as the talest Cedar is in greatest danger of winde and weather Euen so the man that is tall either in place of authority riches honour or the like Loca quae alijs celsa ipsis prerumpa videntur Seneca is most subiect to the assault of Sathan and the rage of wicked men And men of such excellent places in Church or Common-wealth are more subiect to changes disfauours to enuy insurrections poysonings murtherings as to so many raging winds whereas those that with little Dauid Tend the Ewes great with yong are free from these assaults Secondly it is commonly seene the more tall the Tree is the lesse fruitfull So fareth it with man naturally vnlesse men bee seasoned by grace riches honout dignity or the like are great occasions of an high minde and a high minde is like vnto a Mountaine which the higher it is the more barren it is Whereas if hee bee meane and humble of Spirit hee may fitly bee compared to the valleyes which are euer fruitfull and as the Psalmist saith Stand thicke of Corne For humility is the ground worke of Christian vertues and pride the roote of all euill and the queene of all vice Thirdly and lastly the end of euery tree is to become either timber for building or fewell for burning So fareth it with man this Mysticall tree when death commeth which is Gods Axe by the which hee doth cut vs downe hee becommeth either timber for the Lords house when this earthly tabernacle shall bee destroyed 1. Pet. 2.5 to bee a building not made with hands but eternall in the heauens or else alas but fewell for the fire of Gods wrath Esa 30.33 euen in Tophet where there is fire and much wood and where the Lords wrath as the bellowes shall neuer cease blowing and kindling the same Doctr. 1. Ministers duety to instrct the simplest It is heere first of all to be noted that the Spirit of God sets out the happinesse of a godly man by comparing him to a goodly greene Tree Hence we learne first of all that it is not onely lawfull but a commendable profitable kind of teaching for Gods Ministers to illustrate points of doctrine by similitudes and comparisons so that they bee familiar and fit to make the people conceiue what they teach and to raise comparisons from the Plow and Plow-share to that end that euen the simplest in a Congregation may vnderstand what is said and what is taught This was the course of the Prophets from time to time in their Sermons to the people This was the course of our Sauiour himselfe Iohn 15. Math. 13. Iohn 10.1 who in all his Sermons vseth both Parables and Similitudes comparing good men to good Trees bad men to bad Trees Mat. 3.10 Luke 8.4 comparing Himselfe to a Vine the Father to a Husbandman vs to Branches Himselfe to a Sheepheard wee to Sheepe and the word to twenty things as Seed Mustard-seed c. to teach all those that are Gods Ministers that when they preach vnto their people that they lap not vp their speech in a mist of words but so to deliuer it as that the meanest and shallowest amongest the hearers may vnderstand it Thence came the profession of Paul we preach not our selues but Christ Iesus our Lord 2. Corinthians 4.5 And hence came that worthy resolution of his I had rather in the Church to speake fiue words c. that I might instruct others then ten thousand wordes in a strange tongue 1. Corinth 14.19 In which words by strange tongue we are not simply to vnderstand Hebrew Greeke Latine c. but by speaking of the mother-tong in a strange maner Preachers are fitly compared to a Nurse a Nurse doth halfe chew the meate to the little one and doth babble vnto them in their owne stammering tongue so must Preachers proportion their Doctrine to their hearers capacity and fitte his tongue to their vnderstanding This may serue to reprooue such kinde of Preachers who seeke not to preach CHRIST crucified but preach themselues euen such as in handling the word of God preaching the Gospel seek to shew their owne learning wit art and memory and so indeed preach not Christ but themselues like the old Pharisees Louing the praise of men more then the praise of God But what shall Dauid the Prophet of the Lord or rather the Spirit of God in him stoupe so low as to speake to the vnderstanding of all men by similitudes comparisons and the like And shall sinfull man a worme of the earth exalt himselfe aboue God to seeke only to tickle itching eares with the words of mans wisedome Seeing Gods Ministers must bee Vse 2 faithfull Teachers of the trueth of God and must deliuer the same in the plaine euidence of the Spirit not with the enticing wordes of mans wisedome This serues to direct the hearers in the Art of Hearing They must submit themselues to Gods ordinance and be ready to know the will of God we must not haue itching eares that are not able to suffer wholesome Doctrine like the Gentiles who despised the Preaching of the Apostles because it was not stiled with mans painted eloquence esteeming it foolishnes What is this but to stint the Spirit 1. Cor. 1.21 and to teach the Lord to speake prescribing the Minister what hee shall say and restraining our hearing what we will heare What then will follow but that we shal heare without fruit and the word to bee vnto vs onely a sauour of death vnto death Doctr. 2. Double vse of all the creatures of God Hence wre obserue heere a second point of Doctrine that seeing the Prophet compareth a godly man to a Tree That of all the creatures of God there is a double vse one Naturall the other Spirituall As a Tree in nature signifies such plants of the earth as bring forth fruit according to their kind Now besides this naturall signification it serues to put vs in minde what wee ought to bee Math. 3.10 namely friutfull trees in the Lords orchard lest if we be barren or
borne anew Iohn 3.6 Rom. 1.16 1. Cor. 1.21 none but such as do repent and beleeue in Christ Iesus and bee the true and liuely members of his Mysticall Body And to the end that wee bee not deceiued in so weighty a matter but that wee may assuredly know whether Christ dwell in our hearts by his Spirit and we dwell in him by faith so as we be true and liuely members of his mysticall Body let vs try it by these two waies First by the power of Christs death Secondly by his resurrection If thou bee a member of Christ thou shalt finde the power of Christs death daily crucifying the old man and eating out the corruption of thy nature for as wee see in a mans body when there is much dead flesh in a wound they lay corzie medicines to it to eate it out so the death of Iesus Christ applyed to our hearts by faith doth fret and eate out as a corzie the corruption of Nature Rom. 6.1.23 Rom. 6. 7.8 our dead flesh So as Christ by his death maketh all his members die vnto sinne so as they can not liue in the bondage and slauery of sinne Now then proue your selues you hope to bee saued by Christ Iesus But bee not deceiued Christ died for none but such as bee vnited to him his true and liuely members And none are his members but such as find and feele the power of his death to mortifie kill and weaken the power of sinne and naturall corruption Doe you then find sinne to die in you Doe you finde the strength of your corruption to bee abated the heate of it to bee alayed Doe you feele Christes death fretting it out so as you can say I hate sinne I abhorre sinne It is as bitter as Wormewood vnto mee Doe you finde this change in your liues that you leaue your old sinnes labouring to get out of ignorance to leaue swearing lying stealing drinking whooring c. then your case is good it is an euident token that you are ingrafted into Iesus Christ But if on the contrary part you finde that sinne is as strong now as euer it was and that you are the same now that you were seuen yeares agoe now dying to sinne and rising to newnesse of life Oh deceiue not youe owne soules any longer your case as yet is fearefull you bee not the liuely members of Iesus Christ but wilde Oliues dead branches good for nothing but fewell for the fire The secoÌ„d property of this tree Which bringeth forth her fruit in due season This Tree whereunto the godly man is compared is most like to bee the palme tree Maler in Psalm 1. THis is the second property of that Tree whereunto a godly man is compared namely as it is wel planted and seated by the Riuers side where it hath continuall iuice and nourishment and is well watered Euen so likewise it is fruitfull and yeeldeth sweete and pleasant fruit to him that planted it And that In due season Euen so the godly man being ingrafted into Iesus Christ Palma gaudâ—â— rignis totoque animo bibere gaudet Pli. lib. 13.4 Psal 92.12 as by a riuers side and being a liuely member of his Mysticall Body hee bringeth forth much good and pleasant fruite and that in Due season When as it may best stand for the glory of God and the good of man Heere wee see then who are the true and liuely members or Iesus Doctr. 5. Members of Christ are euer fruitfull Christ who is a true godly man and who is planted as this good Tree in Iesus Christ the true Vine Namely such as bee carefull and endeuour themselues continually to bring forth the blessed fruite of a godly and Christian life Euery Tree is knowne by his fruite A Tree is not knowne by his rhinde nor barke nor branches nor yet by his leaues But euery Tree is knowne by his fruite Matthew the twelfth chapter and the foure and thirty verse a good Tree cannot but bring forth good fruite and a bad tree cannot but bring forth bad fruit So euery man is knowne by his fruite Hee that is a godly man and a true and liuely member of Iesus Christ can not but bring forth good fruite euen the fruit of good workes and a godly life so a wicked man cannot but bring forth bad fruit the workes of darkenesse of a wicked and vngodly life We see if a grift or sciene bee set into a good Stock and take aright it will appeare by the yeelding of fruit But if it doe not prosper then it withers and dies and is good for nothing but the fire So if any man seeme to bee a Christian and to be a member of Christ Iesus and yet bring not forth good fruite Surely his estate is fearefull while he is vnfruitfull he must be pulled away as a withered branch and to the fire he must go Mat. 21.19 A true Christian must not be like the tree which Christ Iesus cursed which had leaues and no fruit but he must be like to the Tree planted by the riuers side that will bring forth fruit in due season Yea that which is more They bring forth fruit in their age Psal 92.14 whereas euill men as the Apostle S. Paul saith 2. Tim. 3.13 wax worse and worse and fall away from God daily more and more this was the summe of the Doctrine of Iohn Baptist to his hearers that they would Bring forth fruit worthy amendment of life Mat. 3.8 And the like is vsed by the Apostle Let your conuersation be such as becommeth the Gospell thing else but that grace of God in a mans heart whereby he beleeues the promise of saluation and the promises of the Gospell and applies them to his owne soule and therfore Saint Iames saith Iames 2. Shew mee thy faith by thy workes Dost thou delight in the Law of God and loue his Word Dost thou delight in his worship and calling on his Name Dost thou find thy faith to Purifie thy heart Acts 15.9 This is some part of that fruite which God requireth of thee This fruite Peter brought forth Thou art Christ the Son of the liuing God Math. 16.16 This was the fruit that the Disciple Iohn brought forth Ioh. 6.69 Ioh. 11.27 Wee beleeue and know that thou art Christ the Sonne of the liuing God And indeed this is the first stone that is to bee laid in the building vp of a Christian and therefore very fitly called a Foundation and the Collossians are said to bee Rooted and Built and Stablished in the Faith Col. 2.27 And indeed this is that sure foundation that shall beare vp the whole frame of our soules against all windes and weathers It is the first worke of change in the heart and the first difference betwixt man and man when God by faith purifieth the heart Act. 15.9 It will suffer no vncleane thoughts vnlawfull lusts Note or wandring motions to
punished with them as Lot in Sodome was taken prisoner and all his houshold and therefore as men doe shunne a house infected so let vs shunne such company as most dangerous pernitious and hurtfull And heere wee are to wonder at Vse 1 the palpable blindnesse of wicked men at their blockishnesse and senselesse security that though their estate bee as wee haue heard out of the word of God and testimonies of holy Scriptures so cursed miserable wretched and damnable yet they see it not they feare it not they beleeue it not they feare no danger they desire no remedy their mindes are so blinded through selfe-loue and so hardned in all kinde of sinne that nothing can moue them and do them good They bee like the Smiths dogge no strokes nor sparks can awake them Of all diseases they be most dangerous that be least felt as the Apoplexy dead Palsie Lethargie c. So when a man is sicke euen soule sick and sick vnto death and feeleth no paine his case must needes bee dangerous Many men complaine of the stone in the kidny and ride and runne night and day to find ease for it but few complaine of the stone in the hart men haue hard stony and flinty hearts And neither loue of heauen nor feare of hell neither mercy nor iudgement can moue them or make them to repent Well to conclude this point let men take their courses runne on in sinne walke in the counsell of the wicked stand in the way of sinners and sit in the seate of the scornefull Let them refuse the counsell and the company of Gods seruants and when they haue done all that they can they are but cursed caitifes and the time will come that they will curse the day that euer they were borne and say Woe worth the time they kept bad company Wised 5. Reue. 6.13 Oh what fooles and mad men were wee When they shall wish the heauens to fall vpon them and the rockes to crush them in peeces for feare of the anger of God And thus much for the generall description of a wicked man in these words The wicked are not so But as the Chaffe which the wind driueth away THe Prophet Dauid hauing shewed the difference betwixt the godly and the wicked by a generall Introduction It is not so commeth now to set out their estate by a Similitude and Comparison where hee compares the wicked to Chaffe And it is all one as if hee should say The wicked and vngodly man is not like a tree well planted and watered that beares good fruit and alwaies flourisheth but like vnto Chaffe which hath no root at al in the earth no iuice nor sap but wants all kinde of good fruit and greenenesse so as it is easily scattered and dispersed with euery blast of winde Euen so the wicked are not rooted nor grafted into Iesus Christ and are altogether voide and destitute of all fruite of good workes and of all sauing grace haue no iuice nor sap of goodnesse in them and in time of trouble and temptation they fall away yea euery blast of false doctrine euery storme of temptation triall or persecution yea the least blast of Gods anger driueth them hither and thither they know not which way to turne them So that in this Similitude or Comparison there are two things to bee considered of vs. First the matter whereunto the wicked are compared vnto Chaffe Secondly the condition of Chaffe which the winde driueth away In the former of these wee are to consider how the wicked resemble Chaffe naturally and accidentally Wicked compared to Chaffe How Naturally Chaffe is light and vnprofitable First it is light containing in it no solide and weighty matter but a very sleight and frothy substance 1 Light subiect to many alterations euen so the wicked are not solide in their purposes enterprises weighty in their carriage and courses but as Chaffe light easily tossed blowne away It may appeare vnto vs that the wicked are as Chaffe light because they bee light of their words Ecclesiastic 12.26 they haue not their mouth in their heart like a wise man but they haue their heart in their mouth like a foole Do they promise any thing their words are as wind as the Prouerb is Doe they vow any thing they keep their vowes like those that vowed Pauls death Do they sweare any thing they are but as belles and bubbles in the water broken in a moment of time So that the wicked in respect of their words vowes or othes may well be compared to Chaffe light Againe the wicked may well bee cōpared to chaffe light because they are light of their minds entertaining and excluding one while admitting another while reiecting infinite purposes and thoughts of heart Againe they are light of their bodies by cōmitting many fornications Yea let their vertues be compared with their vices it will then appeare That they are lighter then vanity it selfe Secondly as the wicked are like Chaffe light so are they vnprofitable and that two waies First in matters temporall concerning this life wherein though they haue ability as they haue for the most part yet they want wil to do good with the same Secondly in matters spirituall wherin though they haue a will which is a rare thing to bee found in the wicked yet they want ability Vnprofitable First the wicked are as chaffe vnprofitable in regard of matters temporall For who doth regard the afflictions of Ioseph For either their will is wholly bent vpon Couetousnesse or Prodigality This is an euill which the Preacher saw vnder the Sunne Eccl. 6.2 A man to whom God hath giuen riches and treasures and honours and he wanteth nothing for his Soule of all that he desireth but God giueth him no power to eate thereof but a strange man shall eate it vp Yea such is the case of many a man that where hee locks vp his riches from others with one locke hee lockes them vp from all power is of God Hee doth bring downe the mightie from their seate Yea hee hath all creatures at a becke and at a call to humble man yea and the least of all creatures when it is armed and sent of God is sufficient to destroy the wicked as Frogges Lice Flies and the like creatures did Pharaoh and the Egyptians Exod. 10. and as the Palmer-worm and the like kind of Caterpillers did the men of Iuda and Israell Ioel. 1.3.4 And therefore this must needes bee a terrour vnto the wicked who are no stronger then the chaffe to resist the wind of Gods iudgements This may teach them humllity and pull downe the haughtinesse of their hearts when they shal heare the irreuokeablenesse of their destruction Secondly seeing the destruction Vse 2 of the wicked are irreuokeable and that the iudgements of God come suddenly we are taught heere that it is our dutie to awake out of sinne and to bee watchfull ouer our owne soules
We must not sleepe in sinne neither giue your selues to securitie but be carefull and circumspect that we be not suddenly ouertaken This is that charge which our Sauiour giueth Math. 24. watch therefore for you know neither the day nor houre in the which the Sonne of Man will come The iudgements of God are threatned to come vpon thee suddenly as the Winde thou knowst not whether thou shalt haue an houre or a moment of time giuen thee to repent thou mayst bee smitten with sudden death When thou risest out of thy bedde thou knowest not whether thou shalt lye downe againe When thou lyest downe vpon thy bed thou knowest not what may happen vnto thee ere it be day Prou. 27.1 Boast not of to morow for thou knowest not what a day may bring forth And therfore while it is to day let vs repent and labour to bee reconciled to God in Christ that when his iudgments shall come as the winde suddenly the destroyer may passe ouer vs and wee remaine safe vnder the shadow of the Almighty Hitherto hath the Prophet described the wofull estate and condition of the wicked heere in this life Now in the next verse by way of prophesie or threatning he sets our their estate and condition in the Life to come The first Psalme VERSE 5. Therefore the wicked shall not bee able to stand in the Iudgement nor Sinners in the Assembly of the Righteous The description of a wicked man in the life to come HEere the Prophet describes the wicked vngodly man by his fearefull end and that which shall befall him hereafter And that he draweth into two phrases of speech First They shall not stand in Iudgement Secondly They shall not bee assotiates with the iust So that we see that howsoeuer now the wicked beare it out and seeme to be the onely men in the world yet in that great day of the Lord when we must all appeare before his Barre that will iudge iustly without respect of persons then these wretched men shall not bee able to stand that is to indure the sentence of the Iudge and his angry countenance but shall receiue the fearfull doome of eternall death Depart from me yee cursed Well then by this we learne that Doctr. 1. The certaintie of the day of iudgment proued Malac. 4.1 there shall be a iudgement wherein men must stand to appeare before God to giue account of their work and this we acknowledge in that article of our Faith when we say Wee beleeue that hee shall come to iudge both the quick and the dead Behold saith the Lord The day commeth that shall burne as an Ouen And all the proud and all the wicked shall bee Stubble Mat. 25 41 Acts 17.31 2. Cor. 5.10 2. Thes 1.7 8.9 Reu. 20.12 1. Pet. 3.3 and the day that commeth shall burne them vp And our Sauior aluding to that day saith Then will I say to them on my left hand c. Againe He hath appoynted a day in the which hee will iudge the world in righteousnesse Now if there were no places in the Scriptures but this Text it might suffice to proue that there shall bee a day of Iudgement But besides these Testimonies there be certaine reasons that proue the same taken from the Nature of God and his principall Attributes his Mercie and Iustice which wee must needs confesse hee is most true in both he is most merciful and most iust And therefore hauing promised it shall goe well with his Children that they shall be happy and blessed And that the wicked shall be miserable and cursed In these two respects it must needs bee that there must be a day of Iudgement For in this world who indure more misery griefe and wrong then Gods Children who are contemned mocked misused Luke 16. and by all meanes abused by wicked men They are in want sicknesse persecution in pouertie and a thousand miseries besides But the wicked flourish liue in wealth and ease and all things that heart can wish Now then seeing this is the estate of Gods children in this world full of troubles and miseries and the wicked liue at ease according to their lusts It must needs follow that there must bee a day of Iudgement when God shall shew his mercy in blessing and crowning the vertues of his children and likewise in executing Iustice vpon the wicked and vngodly O that men and women could often thinke of the time of the last iudgement Vse Oh that we could bestow that time which we bestow vpon our pleasures and foolish sports to meditate on this day O that men would bestow that time which they bestow on vnprofitable if not sinfull exercises As carding dicing decking and painting these carkasses of theirs Oh I say happy were we if wee could bestow this time in thinking of this iudgement what shall then become of vs for euermore There is no man so wrethed and desperate but he can wish with Balaam Oh that I might die the death of the righteous and that my last end might be like one of theirs Labour now then in time to become a new creature walke with God in obedience labour for sanctification and this will cause thee to stand out in this iudgement Now that the wicked shall not stand in this iudgement some may heere obiect and say This is that which we desire that we may not appeare before the face of that angry iudge whose presence is so intollerable But alas this is not all for then the wicked might seeme to be blessed if they might here delight in sin and drinke downe iniquitie like water and neuer bee called to account for the same Therefore the wicked shall appeare in Iudgement In foure respects the wicked must appeare in iudgment and yet not any whit contrarie to this Text which saith The wicked shall not stand in iudgement and that in these foure respects First in regard of their appearance there Iere. 35.21 The Lord will enter into iudgement with all flesh if with all flesh then chiefly with such kind of flesh as are species of that genus So flesh as that they are nothing but flesh that haue not the seed of the spirit remaining in them Secondly they must arise and appeare in this iudgement in respect of the sinners araignment at Gods iudgment barre For we must not onely appeare in iudgement 2. Cor. 5.10 but before the iudgement seate of Christ Thirdly they must arise and appeare in this iudgment to be indited for God will bring euery work of theirs into iudgement Eccl. 12.14 whether they bee good or euill Fourthly and lastly they must arise and stand in this iudgement to heare the sentence of the Iudge of heauen and earth passe against them Mat. 25.41 Depart from mee yee cursed into euerlasting fire prepared for the Diuell and his Angels A thundring Sentence indeede able if it were possible to wound to death the hatrs
of the wicked but they shall after death never die Yea euery word of the sentence seemes to be most fearfull terrible First what they shall do Depart Secondly how they shall depart Cursed Thirdly from whom From me Fourthly whither Into fire Fifthly into what fire Euerlasting fire Sixtly by what right Prepared Seuenthly with what company The Diuell and his Angels Hitherto and thus farre the wicked must arise and stand in Iudgement but after this sentence is once giuen they shall neuer rise vp to appeare in Iudgement any more But where it is said They shall not stand in Iudgement This is meant onely in respect of Gods fauour For this is proper onely to the godly thus to stand in iudgement who are bold in respect of Iesus Christ their elder Brother in whose righteousnesse they appeare Oh that all men would consider Vse 1 this high low rich poore noble and simple That no wicked man shall stand in iudgement but shall heare the fearefull sentence of eternall vengeance Depart from mee yee cursed O how ready are men to put from them this day of reckoning They seeme to haue made a league with Death Esay 28.15 and to bee at an agreement with the Graue But the Lord will disanull this their agreement and the time will come when these wicked wretches will bee glad to put their heads in an awger hole when they shall cry vnto the rockes and hils to fall vpon them to hide them and to couer them from the wrath of God the angry Iudge whom they are not able to endure Who would buy gold at such a rate or pleasures so deere to loose his soule in hell fire for euer for the pleasures of sinne for a season heere Secondly we are taught here that Vse 2 as all wicked and vngodly men bee wretched and miserable in their life So at the day of Iudgement their estate is much more fearefull for it is said here They shall not stand in iudgement but shall quake and tremble as not being able to endure the angry countenance of the Iudge Reu. 20.14 For now they shal see the books brought forth and their sinnes laid open O good Lord what shall vngodly men do then which way shall they turne them when they shall see the Iudge stand aboue them with a naked sword to cut them off and the deuils ready to execute Gods eternall iudgements on them poore soules what shall become of them How can they stand how can they endure it And yet they must vndergo it and endure it But more then this they must receiue that fearefull sentence of eternall vengeance Depart yee cursed c. So as now they must remaine in perpetuall prison in the darke dungeon of hell for euer where the paines are endlesse easlesse and remedilesse They shall haue no ease no not one drop of water to coole their tongue And this word euerlasting Torment doth euen kill the heart of the damned for if a man in hell torments might lie in torments so many thousand yeares as bee Starres in the firmament or sand on the Sea shoare Esa 30.30 it were some comfort to a damned soule that once there might bee an end thereof But alas when he hath suffered torments so many yeares the number to suffer still will euer remaine infinite God giue vs grace that we may become righteous that so wee may stand in iudgement The second part of the misery of a wicked man in the life to come is Hee shall not stand in the assembly of the Iust IN these words is noted out vnto vs a second branch of the iudgement of the wicked in the life to come That they shall be seuered and secluded from the company of the Iust Heauen is called the New Ierusalem wherein enters no vncleane thing onely this is the place where the iust do abide Heere are all the holy Patriarkes Abraham Isaac and Iacob heere are the Apostles heere are the holy Martyrs and constant witnesses of CHRISTS truth here are all the Saints that sleepe in Christ heere they rest and sing continually Praise honour and glory vnto him that sitteth vpon the Throne heere they enioy the presence of God and see his face continually Now to bee depriued of this place and to be seuered from this company it is a misery with a witnesse And this is that misery heere pointed out in this second place They shall not stand in the Assembly of the Iust The Church is to bee vnderstood two wayes Militant and Triumphant and from both of these the wicked are excluded for howsoeuer the wicked liue amongst the godly as Tares amongst the good Wheate as Cain and Esau and Iudas did amongst the godly yet they were not of the godly They went out from vs because they were not of vs But this is not directly intended in this place But of the Church Triumphant in the kingdome of heauen where the godly enioy Iesus Christ Psal 16.12 In whose presence is the fulnesse of ioy and at whose right hand is pleasure for euermore heere the wicked shall not stand in this Assembly Exod. 3. For if Moses might not stand vpon the holy ground before he had put off his shooes Oh how much lesse shall sinfull wretches stand in the presence of the euerliuing God hauing on the shooes of their sinfull affection Yea it is now most iust with God that such should be shut from Heauen the Church Triumphant seeing they neuer warred in the Church Militant Neither the sinners in the assembly of the iust Doctr. 2. All Mankinde diuided into two ranks HEere then we learne that there are two sorts of men in the world Good and Bad Sheep Goates Elect and Reprobate and heere in this world they liue together but after death in the last iudgement there shall bee two places appointed for them Mat. 25.34 one on the right hand another on the left one in honour the other in shame one in ioy and comfort the other in feare and horror And as wicked men in this life could neuer abide the company and society of the godly but did mock and scoffe at them and shun their company as much as they could so in the great day of account in that great and generall separation The sinners shall not appeare in the assembly of the righteous but shall bee seuered and sundred by the great Shepheard of the sheepe the Iudge of the whole world Now that wicked men shun and auoid the company of the godly and do desire and seeke the company of the wicked it is plaine by experience and therefore it is iust with God that at the last day they should bee seuered and secluded their company and as they loued and delighted in the company of wicked men and such as haue no feare of God before their eyes so now they shall haue their belly full of their company How did Cain hate Abel Pharaoh Moses and Aaron Saul Dauid the
performe it open therefore the eyes of our minds that we may see what is good put thy good Spirit within vs giue vs fleshly hearts and pliable affections draw our minds from the loue of this present world teach vs to vse it as if we vsed it not that we haue heere no continuing Citie but to seeke one to come that so wee may seeke for that kingdome that cannot bee shaken but eternall in the heauens Lord teach vs to do thy wil knit our hearts vnto thee that we may feare thy name ô Lord heare ô Lord forgiue ô Lord consider the complaint that we make vnto thee and giue a gracious answere vnto our prayers for the Lords sake And now ô Lord we thanke thee euen from the bottome of our hearts for thy inestimable blessings wherwith in Christ Iesus thou hast blessed vs for our Election before the foundation of the world for our Vocation Iustification Sanctification and Preseruation and for that thou hast put in vs a hope of Glorification in the life to come We thank thee more especially for that thou hast defended vs this night past from all perils dangers and hast safely brought vs to the beginning of this day Now Lord wee humbly pray thee keepe vs and all that belong vnto vs this day from al euill that may hurt vs set thy feare before our eyes and let thy spirit so rule our hearts that we may not sin against thee As for outward things we submit our selues to thy wise and fatherly prouidence only we beseech thee to giue vs this day whatsoeuer thou knowest needfull behouefull vnto vs let vs not want those things without which we cannot serue thee blesse vs in our going out and our comming in and grant that whatsoeuer we shall thinke speake or doe may tend to thy glory the good of our brethren and the comfort of our owne consciences when wee shall come to make before thee our last accounts Blesse thy whole Church O Lord and build it vp more and more in perfect beautie disappoynt the hope of the Papists let them perish as many as haue euil wil at Syon comfort them that mourne especially such as mourn for sin fulfil the desires of all that truly long sigh after thee Blesse this good land in which we liue make thy glorious Gospell to shine more more vntil it be perfect day Lord send it where it is not and blesse it where it is that Babylon may fall and neuer rise vp again and to this end strenthen the hand of thine annoynted seruant and our dread Soueraigne Iames Lord make him to see and know euery day more and more what belongs vnto thy glory what belongs vnto his owne peace and safety and Lord giue him a heart that he may duly practise the same Blesse likewise our gracious Queene Anne Prince Charles and rhe Count Palatine of Rhine with the Lady Elizabeth his wife Assist with thy spirit and grace all that are in authority sanctifie all those whom thou employest in the Ministery Be mercifull vnto all that wee are bound in duty to pray for as if we had named them in particular vnto thee Hasten the comming of Iesus Christ make vs euer mindfull of our last end and of the reckoning that one day we are to make vnto thee And in the meane time Lord make vs carefull to follow Christ in the Regeneration during this life as that with Christ one day we may haue our portion in the resurrection of the Iust when this mortall life is ended These graces and all other blessings which thou knowest to bee needfull for vs O Lord we humbly begge and craue at thy hand in the name and for the sake alone of Iesus Christ thy deere Sonne and in that forme of prayer which hee himselfe hath taught vs saying Our Father which art in Heauen c. A Prayer for the Euening O Lord God by whose gracious prouidence the night succeedeth the day and the day the night wee acknowledge thy wonderfull power therin forasmuch as day vnto day vttereth thy goodnes and night vnto night teacheth knowledge O Lord amongst other thy mercies with which thou doest euen follow vs most rebellious wretches wee must needs acknowledge that this is not the least that we haue this libertie to come into thy presence O Lord wee come not now to excuse our selues but to accuse our selues yea and to acknowledge that we are worthy of all those iudgements which thy iustice might most iustly inflict vpon vs our sinnes they make vs seeme vile in our eyes how much more loathsome in thy sight O Lord we must needs confesse that we are so farre vnworthy to bee called thy sonnes as that we are not worthy to bee reckoned amongst thy seruants yea were it not that thou wert a God of mercy and that thy mercy were ouer all thy workes and doth extend it selfe euen to poore sinners we should vtterly be discouraged in comming vnto thee considering that our whole life hath been but a life of sinne and that we haue drunke downe iniquity as it were water euer powring in but neuer powring out our filthinesse O Lord teach vs to value this mercy of thine aright that thou hast spared vs so long and giuen vs so large a time of repentance that thou hast not preuented vs with death in the time of our ignorance hardnesse of heart as many haue beene before vs O Lord it is thy mercy not our worthinesse Thus hast thou shewed thy selfe to be a God of mercy one that delighteth in the prosperity of thy seruants Now Lord we humbly entreat thee that thou wouldst pardon and forgiue vs all our sins and offences bathe them in the bloud of thy Sonne naile them to his Crosse bind them in a bundle and throw them downe into the bottome of the sea that they may neuer rise vp against vs either in this world to accuse vs or in the world to come to condemne vs. O Lord wee are heartily sorry that wee haue abused thy blessings prophaned thy Saboths despised thy word and quenched thy Spirit For these and the like blessed father we condemne our selues do not thou therefore marke them nor deale not with vs as we haue deserued but teach vs to rise vp against our sinnes that our warre with them may assure vs that wee haue peace with thee O Lord we abhorre our selues for to vs belongs nothing but shame and confusion of face for euer and we do humbly entreat thee to looke vpon vs in thy Son Christ Iesus O let the chastisement of our peace bee vpon him and heale vs through his stripes Lord let vs euer remember our latter end and the straight reckoning that we must render vnto thee one day and in health and prosperity to thinke of a time of sicknesse and aduersity and especially good Lord deliuer vs in the houre of temptation that when Sathan his assaults shall be greatest as his policy is when wee are weakest and least able to resist him that thy power may then appeare in our weaknesse that these things may not ouertake vs as a snare but that with the wise virgins wee may in some sort bee prepared for the comming of Christ Iesus the sweete Bridegroome of our soules And to that end we may haue comfort both now and at that time goe forward wee humbly pray thee with the worke of our new birth that thou hast begun in vs and neuer take away thy hand vntill such time as thou hast made an end of it And now O Lord hauing in the first place sought thy kingdome and the righteousnesse thereof giue vs leaue in the next place to seek thy fauour in outward things First according to our duty we giue thee hearty thankes praise for that thou hast this day preserued vs from all euill and danger wee humbly pray thee take care ouer vs this night and defend vs from that roaring Lyon who night and day goeth about seeking whom hee may deuoure Take thou vs this night into thy blessed tuition we know that thou dost neither slumber nor sleepe keepe vs euen in our sleepe from being vnmindfull of thee that whensoeuer thou shalt call for vs by the generall Alarum of thy iudgement whether at mid-night at Cocke-crowing or at the dawning of the day we may bee found ready to accompany the Bridegroome into the Marriage-chamber And to this end Lord sanctifie our sleep vnto vs that by it wee may bee the better enabled to performe the duties of the next day and night and day being guided by thee they may fit vs and prepare vs for that day of thine that shall neuer giue place to night And we beseech thee O Lord to be mercifull likewise to thy whole Church heare the cries of thine elect heare the mourning of all such as mourne in Syon let the cries of thy children cry downe the cries of the sinnes of this land and bee reconciled vnto vs O Lord our God in the multitude of thy mercies that so thou maist continue still a mercifull God vnto this Land the Vineyard which thy own right hand hath planted Preserue our gracious King blesse and prosper the Queene the hopefull Prince Charles Princely Palsgraue of Rhene with the Princesse Elizabeth his wife And as thou hast crowned them with worldly honour vpon earth so direct them vnto that more glorious Crowne in heauen Blesse the Nobility and Magistracy of this Land Prosper the worke of thy Gospell in the hands of thy Ministers And good Lord giue vs all grace to bee one of those wise virgines that our hearts may bee prepared like a lamp furnished with Faith and good workes like Oyle to meete the Lord Iesus Christ the Bridegroome of our soules there to see the felicity of thy chosen and to reioyce with the ioy of thy people To whom with thee O Father and thy blessed Spirit bee all Honour Glory Might Maiesty and Dominion henceforth for euer Amen FINIS