all godlinesse and euen to bleare out the tongue at Religion and Christian piety so that as they are wicked in heart and lewd in life so be they also hardened and confirmed in both of them for by Seate he noteth the fellowship and society with the vngodly Psal 26.4 Their actions described Secondly concerning the action the first is to walke in the counsell of the wicked To walke is to liue and frame his life to affect and approue of the waies and counsels of wicked men neither will hee once listen or lend his eare to the peruerse and naughty counsell of vngodly men much lesse will hee bee brought to frame his life after their wicked waies The second action or proceeding of a sinner is Standing as the former is in heart to like loue and approue of the waies of the wicked this is to obey them and follow them into the same excesse of riot So that the meaning of the Prophet is that a godly man doth not like loue nor follow that kind of life or conuersation which wicked men do vse and such as be giuen to sinne according to that of the Apostle Rom. 12.2 Fashion not your selues like vnto the world but doth by all meanes possibly shunne and auoide it The third euill which the godly man doth most carefully auoide is in these words and hath not sit in the assembly of the scorners that is will not bee familliar and haue acquaintance with such as bee mockers of God and all good duties hee will not bee their companion nor keepe them company who do openly professe impiety who make a scoffe at all Religion scorne the word of God and contemne the Seruants of God These be the three euils which the godly man doth most carefully shun and auoide In the whole wee may obserue the wonderfull growth that sinne hath in the heart of a sinner it stands not at a stay but is euer growing and neuer suffers any wintertide of blasting but euer prospers It first beginneth in the heart of the sinner with a doubtfull walking wandring as it were vp and downe as being vncertaine what to do the next step that it maketh is from Walking to Standing which signifies a determination after the former vncertainety and where sinne is not stayed neither in the conception nor in the birth Iam. 1.15 When it is finished it brings forth death euer ending in hardnesse of heart obstinacy of minde and obduracy of both Oh that all wicked and vngodly men would lay this to heart that making once shipwrack of faith and a good conscience and wounding their soules by sinne this spirituall disease of sinne growes daily to bee more incurable and the more sin groweth to bee a head the more the Spirit of God is quenched in a man and the worke of grace is diminished It behoues vs all therefore to keepe a dilligent watch ouer our owne waies to cut off the occasisions of sinne and to stay the beginnings of iniquity for a fire new kindled may easily bee quenched when the Ship beginnes to leake it may easily bee stopped and at the first sinne and sathan may easily bee resisted and wee may with the lesse difficulty withstand the force of it whereas the more it is practised the more the heart is hardned and sinne growes stronger and the sinner himselfe weaker according to that of the Prophet Ier. 13.23 Can the Blackmore change his skinne or the Leopard his spots then may yee also do good which are accustomed to do euill And therefore to this end the Lord laboured with Cain to stoppe his sinne in the conception or at least in the birth when that hee saw that his countenance was cast downe and that he had conceiued some euill against his brother the Lord tels Cain If thou dost well shalt thou not bee rewarded if thou dost euill sinne lyeth at thy dore q. d. Cain Cain bee warned betimes ere it be too late there is a reward that will follow thy righteous dealing but if thou go on to kill thy righteous brother thou shalt find that thy condition will bee farre worse then now it is This is the wofull and miserable condition of those that runne from euill to worse as it were adding drunkennesse to thirst and may bee a warning to vs to take heed least at any time wee giue any entertainement to sin And so our last end bee worse then the first Mat. 8. In the second Verse the Prophet describes a godly man affirmatiuely shewing what he doth most carefully embrace and follow The godly mans description affirmatiuely As if hee should say Hee is a blessed man that abstaines from euill if so be withall hee delight to doe good so hee doe willingly yeeld himselfe to performe obedience to the will of God and conforme all his thoughts wordes and deeds to the will of God Now the good things which hee must do are contained in two words First His delight must bee in the Law of the Lord Secondly Hee must meditate therein day and night But his delight that is the godly man who is truely happy and blessed indeed doth wonderfully loue the Law that is the word of God and that heauenly doctrine wherein is reuealed the will of God whereunto all our thoughts words and workes must bee conformed and which maketh knowne vnto vs the way to eternall life and saluation Secondly In this Law hee meditates day and night That is the godly man doth set his heart and mind vpon the word and doctrine of God so as hee doth thinke often and much muse vpon it it is his daily meditation so as hee sets some time apart euery day to study it Both to learne out of it how God must bee purely worshipped his owne life ordered as also to learne thereby how to mainetaine and keepe faith and a good conscience before God and man And thus the godly man is described by both parts of his life his eschewing of euill and his carefull and religious performing of good duties Secondly as wee haue seene a godly man described so now followeth wherein the happinesse of this man consists This happy man is described two waies First by a similitude The happinesse of a godly mā wherin it consists Secondly by the prosperous and good successe of all hee doth The happinesse of the godly man is described by a similitude whereby a godly man is compared to a tree which tree is described First by the place namely that it is a tree planted not of it own growing By the waters side Euen by the fresh and springing riuers which is a resemblance of our ingrafting into Iesus Christ by faith and the Spirit of God so as wee receiue and draw iuice and nourishment from him continually Secondly it is described by an effect namely That it brings forth fruit in due season And this is a resemblance of our regeneration or of our obedience because the godly man being
It behooueth vs therefore to be as wise as Serpents Mat. 10.16 and as innocent as Doues to the end wee may stoppe the mouthes of gaine-sayers and cut off occasions from them that seeke occasions And to this end wee must euermore bee mindfull in our prayers to pray vnto God to be deliuered from them for vnlesse we be armed from aboue we shall easily be ouertaken by their assaults and through the corruptions of our owne hearts which are prone vnto all sinne they deale warily and circumspectly they worke by all meanes to peruert our waies and to make vs two-fold worse then themselues the child of Satan How much more carefull ought we to bee to preuent them which we shall do the better by shunning the occasions of sinne Secondly wee are taught heere Vse 2 that if we labour to bee the Disciples of Christ and to bee blessed what entertainement we shall finde in the world namely to haue wicked and vngodly men to stand in our way and hinder vs as they did stand in Zacheus way when hee went forth to see Christ Luk. 19.3 If thou bee once in Gods presence and dost beginne to call vpon him for mercy Luk. 18.39 they will rebuke thee as they did the poore blind man in the Gospel If thou bee sicke yea dead in trespasses and sinnes and Christ doth beginne to come home to the house of thy Soule to heale thee and to raise thee vp from the death of thy sinnes they will stoppe his passage and entrance in if possibly they can As they did when Christ came to the Rulers Daughter that was dead Matt. 9.23 But as Christ turned them out of doores saying Get yee hence So must thou shake them off and not communicate with flesh and bloud in matters that concerne eternal life and the saluation of thy soule For if thou doe thou canst neuer be saued Neyther must we look after the loue and liking of the world nor hang vpon men for their applause and fauour for where there is not the feare of God surely such men are most vnconstant in their wayes turning vpon euery small occasion yea and the loue and fauor of such men must needes be bent towards the worst seeing themselues are bad and set themselues in no good way Remember what Christ said vnto his Disciples Ioh. 15.19 If yee were of the world the world would loue his owne But because yee are not of the world But I haue chosen you out of the world therefore the world hateth you Wherefore as they that run at tilt looke not to the vulgar people what they say but to the Iudges so care not thou for the world But looke euer what the Iudge of heauen and earth doth allow and approue of That hath not walked in the counsell of the wicked By Counsell hee heere meaneth the subtilties and crafts of the wicked by which they push themselues forward and labour to draw others to be like vnto themselues according to that of Salomon My sonne if sinners intice thee Prouer. 11 consent not vnto them From whence wee gather a fourth poynt of Doctrine Namely that it is a most horrible Doctr. 4. To giue euill counsell is an horrible sinne and grieuous sin to giue euill counsell To commit sinne is that which highly offends the Maiestie of God and draweth downe vpon vs all punishments both temporall and eternall but to counsell others to commit sinne is the very height of sin This is noted in the Scripture to be the sinne of Iezabell who was a furtherer of Ahabs winkednesse 1. Reg. 21.7 for when hee could not by any lawfull meanes attaine the Vine-yard of Naboth shee said vnto him Dost thou sway the Scepter rule the Kingdome and manage the State Arise and eate bread I will giue thee the vineyard This was the counsell of Achitophel vnto Absolom 2. Sam. 16.21 fearing his reconciliation to his father Dauid and therein his owne iust confusion hee giues such counsell whereby hee might take away all hope of agreement Go into thy fathers Concubines which hee hath left to keepe the house and when all Israel shall heare thou art abhorred of thy father the hands of all that are with thee shall bee strong This is likewise set downe by Salomon in the Prouerbes where he expresseth the sin of seducers Prou. 1.11 saying Come with vs let vs lie in waite for the bloud of the innocents wee will swallow them vp aliue like a graue euen whole as those that go downe into the pit Cast in thy Lot amongst vs we will all haue one purse their feet runne to euill and they make hast to shed bloud And this doth appeare in the brethren of Ioseph when they purposed the ouerthrow of their brother Gen. 37.10 Come say they let vs slay him and cast him into some pit and we will say a wicked beast hath deuoured him And this appeared to bee the malice of the High Priests and Elders of the people who moued the people to desire that Barrabas might bee deliuered rather then CHRIST Mar. 15.11 and perswaded Iudas for a summe of mony to betray him Mat. 28.12 Inticed the Souldiers with a great summe of money to noise it abroad that his Disciples came by night and stole him away while they slept All these testimonies and many more may serue for the confirmation of this doctrine that it is a most horrible and grieuous sinne to giue euill counsell Seeing that it is a most great and Vse 1 grieuous sinne to giue euill counsell this teacheth vs our duety that whensoeuer they shall set vpon vs to draw vs away from GOD that wee bee carefull that wee consent not vnto them It is not enough for a man to say Alas I deuised it not neither am I the first that haue committed the like for this shall excuse no man that hee was not the author of an euill For surely if it bee so great a sinne to seduce it is no lesse sinne to bee seduced and GOD will one day finde them no lesse guilty but shall partake with them of the same punishment if a man should haue about him a great summe of money or other treasure and should willingly and wittingly put himselfe into the companie of thieues and will be drawne by them out of the way were this man to be pittied if hee should loose all that he had Euen so is it with a Christian that doth carry daily about with him a rich Treasure his Soule and conscience which hee must keepe vnspotted of the world If he listen to the charmes of the wicked and will be drawne out of the way of Gods commaundements to commit sinne and so make shipwracke of faith and a good conscience is it not iust with God that this man should perish for the same So then wee see it standeth vs in hand to beware of consenting to sinne and counselling others to commit sinne For
come wouldest be assured that thou art the childe of God in his fauour reconciled vnto him in Iesus Christ wouldest thou bee assured of the saluation of thy soule Oh labour then to become a godlie and a religious man repent of thy sinnes past amend thy life walke before God in new obedience labour to keepe faith and a good conscience hate euery euill way cleaue vnto the Lord delight in his word let it be the ioy of thine heart then certainely thou shalt bee Blessed and happpy for euermore Vse 5 To conclude if the godly man be blessed then the wicked man must of necessity be cursed if the estate of the righteous and religious man be so comfortable and blessed then the estate of the wicked and vngodly must needes be miserable and cursed according to that of Moses vnto the Israelites Deu. 28.15 If thou wilt not obey the voyce of the Lord thy God as indeede Obedience is farre from a wicked man howsoeuer he may come with Saules painted Sacrifice Ps 119.21 what followes Thou shalt bee cursed in bodie and cursed in soule c. Againe Thou hast destroyed the proud and cursed are they that erre from thy Commaundements And this miserie of a wicked man doth consist in these things especially First Wherein the wicked are cursed that hee can haue no assurance that hee is the childe of God that he is reconciled to God in Iesus Christ or in his fauour nay he may assure himselfe that hee is out of his fauour and that God hates him as his enemy and that he will manifest his wrath and displeasure vpon him by plaguing him here in this life and by damning him for euer in the life to come Yea the Lord beginnes that condemnatory sentence in the heart of a wicked man in this life For euerie sinne which a wicked man doth commit there ariseth many times within their Consciences accusing thoughts and there is also a Sentence within him giuen out against him presently after he hath committed sinne there is a sentence within him gone out against him by themselues iudgement is gone out against themselues which sentence albeit the wicked man doe not marke yet the voyce of his owne disordered affections crying out so loud that hee cannot heare ths voyce of his owne conscience accusing and condemning him yet many times in this life affection is silent as to Balthazar and Iudas Dan. 5. Mat. 27. then conscience doth pronounce sentence against him with a shrill voyce 1. Ioh. 3.20 Now if a mans conscience doe condemne him God is greater then his conscience and will much more condemne him But assuredly in the day of iudgement it will crye aloud in the eares of the Lord against the sinner for iudgement and vengeance And this is not the least misery vnder which the wicked man remaines being out of Christ Secondly hee can haue no assurance that his sinnes bee pardoned but rather may be assured that his sinnes stand vp in account against him Reu. 20 13 and that hee shall bee condemned for them For it is that prerogatiue which belongs onely to the godly man to haue his sinnes couered Euen the Blessed Man Ps 32.1.2 but as for the wicked and vngodly the Lord is farre from iustifying them but their sinnes remaine yet in Gods booke of account and shall assuredly one day bee layd to their charge when the booke shall be opened and their horrible sinnes made manifest to the whole world euen to Men and Angels euen these their most secret sinnes which now they haue committed neuer so closely in the darke shall then come to light and they shall not haue so much as one figge-leafe to couer their nakednesse or one friend to speake so much as one word to the LORD Chiefe Iustice of Heauen and Earth but their own consciences beeing as a thousand witnesses against them they shall then bee held euen speechlesse and the Lord will manifest vpon them the fiercenesse of his wrath in that day Thirdly hee can haue no peace of conscience Esay 57. For there is no peace to the wicked but alwayes carries about him an euill conscience that will neuer giue him rest but is as the flashings of hell-fire vnto him or else hee hath in him a dead and sleepy conscience scared as it were with an hot Iron that hee feeles not the weight and burthen of his sins Which iudgement is no way inferiour to the former Mal. 3.5 Ioh. 5.45 Iosu 24.27 Iam. 5.3 Oh miserable then is the state and condition of the wicked that haue no true peace in life nor death nor after death for the LORD himselfe at the last shall bee a iudge and a witnesse against them Moses the righteous seruants of God shall be a witnes against them yea the dust of their feet that brought the glad tidings of peace shall witnesse against them the stones of the field the posts of their houses their mote-eaten garment all shall come in against them to hinder their peace with God and their owne consciences will they nill they shall cry aloud and say Righteous art thou oh Lord and true are thy iudgements Fourthly hee can haue no hope nor any assurance that he shall bee saued but is either carried away with a carnall perswasion or presumption which will deceiue him in the end their consciences being seared or else most iustly feare that they shall bee damned their consciences being awake Now then if this bee the fearefull and most woefull estate of all wicked men that liue in sinne without repentance Who then would liue in such an estate of life to gaine a Kingdome in so great danger of eternall death and damnation euery day they arise why doe not such repent and turne vnto GOD that so they may be saued Fifthly and lastly if a man bee out of Christ vnregenerate let him abound neuer so much in wealth liue in honour bath himselfe in pleasures yet remaining still in his sinnes he can take no sound comfort in any of these Tit. 1.13 For to them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Their sweete sauours and pleasant smels are stinch their meats and drinkes are gall and wormewood their delicate fare is poyson their costly apparell as menstruous cloth and their life a death and they shall one day answere for euery bit of bread they haue eaten as theeues and vsurpers of those things that are none of theirs for of proper right they belong vnto the godly man thus haue we briefly seene wherein the wicked man is cursed and miserable That doth not walke in the counsell of the c. THe godly mans vertues bee heere first set downe by a Negatiue contestation in these words Hee walketh not in the counsell of the wicked Out of which wee may obserue that there is a counsell of the wicked And this is either priuate amongst themselues
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
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
cut off before it can bee remoued So fareth it with man this Heauenly Plant the Lords Husbandmen which are his Ministers they must bring the Axe of Gods Word and lay the same to the root of our consciences and wee must haue many an vnprofitable sprout of nature cut off before wee can be taken out of nature and ingrafted into Iesus Christ the rootes that is thy affections that haue taken such deepe rooting into thy profits into thy pleasures and the like All these must bee cut off before thou canst be planted into Christ Doctr. 3. All men that are not ingrafted into IESVS CHRIST are miserable Hence marke in that the Prophet Dauid compares a godly man thus to a Tree not wilde but Planted and that by the Riuers of water and that this is a signe of our insition or ingrafting into CHRIST his Mysticall Body whereby we are made Members of the same Hence I say we are taught that all men out of CHRIST are miserable onely they be blessed that be vnited vnto IESVS CHRIST and ingrafted into his mysticall body Our Sauiour speaketh of this when hee compares his Father to a Husbandman himselfe to a Vine and all of vs to Branches Now hee shewes that those that bee not ingrafted into him that they bee but dead and withered boughes and therefore they must bee burned in the fire We are all by nature wilde Oliues Ioh. 15.1.2 Rom. 11. that bring forth nothing but sowre and vnsauoury fruit till wee bee transplanted by the Spirit of God and ingrafted into the sweet Oliue Iesus Christ Wee see this plaine by common experience take a sciene from a Tree and vnlesse it bee ingrafted into another Stocke it will die and neuer beare fruite So vnlesse wee bee grafted into Iesus Christ by faith Ephe. 2.1.2.3 Iohn 5.6 Iohn 8.35 Rom. 3.13 Eph. 4.18 and the Spirit of God wee must needs wither and come to nothing but proue fewell for the fire of Gods vengeance And Paul shewing the estate of all men by Nature out of Christ saith that wee are all dead in trespasses and sinnes The children of wrath Ioh. 3.3.5 1. Cor. 4.4 2. Tim. 2.26 Ioh. 8.33 yea the very vassals of the deuill and limbes of Sathan heires GODS vengeance and eternall damnation wee are without GOD in the world strangers from the common-weale of Israel in a cursed and damnable estate Vnlesse a man bee borne anew hee can neuer enter into the Kingdome of Heauen Yea the Deuill is called the God of this world because all men by Nature are his vassals and slaues hee reignes and rules in them Rom. 7.23 Exod. 1.11 Colos 2.3 Wee are in the deuils clawes and taken in his snares to do his will This is the common slauery of all high low rich poore noble and simple Let men boast neuer so much in outward respects as sometimes the Iewes did wee were neuer bound to any yet vntill the Sonne of Righteousnes Christ Iesus doe make them free this is their captiuitie We reade in what an intollerable bondage the people of Israel were in in Egypt vnder Pharoah But it can no way figure out vnto vs the miserable slauery and bondage that euery man is in vnder the spirituall Pharaoh Sathan for heere the soule the will the affection and all are captiued and held in his snares To doe his will The vse hereof may serue to humble Vse 1 vs and to cause the lofty to strike saile which ioy so much in outward things riches honour beauty strength authority c. Alas what of all these when in the meane time thou thy selfe art but a slaue vnto sinne and sathan a dead and withered Tree reserued for the fire of GODS wrath eternal death is thy surest inheritance If thou hast thy right what canst thou expect but the fire of hell It is Natures desert and that which Nature doth aime at Why art thou then O man so secure when thy sinnes haue cast thee into such a dismall estate Oh let vs labour to come out of it let vs not suffer our eyes to sleepe nor our eye-lids to slumber till wee haue got the assurance that wee are taken out of the state of Nature into the state of Grace and to be by faith ingrafted into this true Stock Christ Iesus Vse 2 Secondly this shewes that all those that liue and die in the estate of Nature vnregenerate not borne anew not ingrafted into Iesus Christ must needs perish and bee damned for euer The Apostle shewes that all men by Nature bee starke dead in trespasses and sinnes Ioh. 3.3 5. Eph. 2.1.2.2 and that all by Nature are the children of wrath as well as others high low rich and poore old yong learned and vnlearned This is that our Sauiour saith Vnlesse yee repent yee shall all perish Luke 13.5 And againe If any man abide not in Mee hee is cast off as a withered branch Iohn 15.6 and men gather them and cast them into the fire and they burne Oh! how should this admonish all men to look about them It is wonderfull to see how men go on from day to day securely in their sinnes and neither thinke of heauen nor hell but perseuer and continue in their ignorance vnbeliefe and hardnesse of heart in swearing contempt of the Word prophaning the Sabboth in lying stealing adultery c. Psalm 50. O consider this yee that forget GOD Oh consider the woefull and fearefull estate of all such as liue and die out of Christ in the estate of nature they must needs perish and for euer bee damned Oh thinke of this and the LORD giue thee vnderstanding in all things that euery day thou risest thou art in danger to loose thy owne soule and therefore lay this doctrine to heart and know that it is not good to dally in such points God will not bee mocked And therefore now beginne to repent and turne vnto God while it is called to day Deferre no longer but repent and seeke to bee reconciled to God while it is called to day The second part of this doctrine is that as all those that bee out of Christ are miserable and cursed and if they liue and die in the state of Doctr. 4. Onely the regenerate man is happy blessed Nature cannot bee saued So on the other side all those that are Regenerate and borne anew that bee ingrafted into Iesus Christ by Faith and the Spirit of God so as they be the true and liuely Members of Christ his Mysticall Body they are blessed and happy Now that these are blessed it may appeare in that blessed prayer Christ made a little before his passion Hee begs this at his Fathers hand Iohn 17. That all the Elect might bee one in Him and Hee in them And this Hee begs often and earnest vnto his Father for which shewes that it is a matter of endlesse moment and great importance Now that such as be one with
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
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
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
Salomon saith The hope of the wicked shall perish Wherein the wicked are accursed But it wil be asked Wherein stands their misery and cursed estate I answere First in this that they be out of Gods fauour God hates them and all they doe And is not this a misery of all miseries to be cursed and miserable indeed to haue God our enemy to haue Iesus Christ the Iudge our enemy to haue all the creatures in heauen and earth against vs For as those be truly blessed that God loues and be in his fauour So they be most cursed and miserable that be out of his fauour whom his soule abhorreth and such are the wicked according to that of the Prophet Psal 5.5 The foolish shal not stand in thy sight for thou hatest all them that worke iniquitie Secondly they haue no pardon of their sinnes Luke 13.5 and so lie vnder the curse of God in danger of eternall death euery day they rise without repentance there is no pardon But the wicked cannot repent being hardened in sinne and delight in sin yea all their sinnes stand in account against them the Lord keepes them in remembrance and one day hee will bring out his Booke of reckonning I will reproue thee Psal 50.17 18. and set before thee the things thou hast done Oh full little doe wicked men thinke of this that their secret sins in hugger-mugger in darke corners committed shall one day come to reckoning and they called to a reckoning for the same and then their owne consciences will they nill they shall cry out and say Righteous is the Lord and true are his iudgements Thirdly they haue no peace of conscience Esay 57. There is no peace to the wicked saith my God but a Hell in their conscience hauing in them either an Accusing Conscience like Cain Achitophel Saul Iudas and the like or else a dead and sleepy conscience like Nabal which iudgement is no way inferiour to the former This fearfull iudgment of God vpon the wicked is nothing else but a fore-runner of those paines which are prepared for the wicked and are as it were the smoake of that fire which hereafter shall torment them Fourthly a wicked man is the heire of vengeance and the firebrand of hell and shall as sure bee damned as if hee were in hell alreadie and therefore CHRIST saith that The wicked are damned already Ioh. 3.18 and that fiue wayes First in Gods counsell before all worlds Secondly in the Word wherein their sentence of condemnation is read already Thirdly in their owne consciences which is a fore-runner of the finall iudgement Fourthly by the iudgements begun already vpon them as hardnesse of heart blindnesse of minde hatred of the light and the like means of saluation Fiftly by the horrible torment of the soule which it doth assuredly expect when the full viall of Gods wrath shall be powred vpon it O miserable and vnhappy condition woe worth the time may such say that euer they were borne Who is a wicked man Answer A wicked man described in generall Hee that liues and lies in sinne without repentance But such a man is a wicked man as Doth walke in the counsell of the wicked that doth stand in the way of sinners that doth sit in the seate of the scorners For as hee is a godly man that is carefull to shunne and auoide the bad counsell and lewd company of wicked vngodly men so he is a wicked man that loues and likes their bad counsel lewd company And as a noble mans seruant is knowne by his liuery so we may certainly iudge of men by their companie A good man loues good companie a godly man makes much of them that feare the Lord. Psal 16.3 Psal 101.6 7. Gen. 37.2.4 My eyes saith Dauid shall bee vpon the faithfull in the Land This we may see in Iacob who loued Ioseph aboue all his brethren because he had grace in him All my delight is vpon thy Saints But wicked men are like Birds of a Feather which flie together and like will to like So that if you wold aske a certaine rule how to iudge of men whether they bee good or bad godly or wicked I know not any rule more sure for a mans outward life to iudge of him then by his company And therefore as S. Iohn makes it a marke of Gods childe and a certaine signe of the loue of God to vs If we loue the brethren 1. Ioh. 3.14 so on the other side it is a fearfull note of a wicked man when hee hath no delight in the companie of Gods children and faithful seruants Psal 50.17 18. but delight onely in the company of the wicked and vngodly Vse 1 Let all wicked men lay this Doctrine to heart and be affected with it and let me say to them as Dauid said to the vngodly Psa 50.16 vnto the vngodly said God what hast thou to do to take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my word behind thee When thou sawest a thiefe thou consentedst vnto him and hast beene partaker with the adulterer c. These things hast thou done and I held my peace and thou thoughtest that I was like thee But I will reproue thee and set before thee the things thou hast done Oh consider this yee that forget God lest I teare you in peeces and there be none to deliuer you Oh that the wicked vngodly of the world would consider in what a cursed state they stand in what extreame danger to loose their owne soules cleane out of Gods fauour so as hee hates and abhorres them and all they do Now as Salomon saith if the wrath of the King bee as the roaring of a Lyon how much more the wrath of the eternall God who is able not onely to kill the body but to cast both soule and body for euer into hel fire Oh then be admonished say you had a farre warning repent in time liue no longer in sin turne to God with all speed while it is called to day Say with Dauid Away from me yee wicked I will keepe the commandements of my God And this remember that as bad company and the society of wicked men is a fearefull signe of a wicked man so it is most dangerous for sin is as a spirituall plague or leprosie it is of a spreading and contagious nature Prou. 6. Can a man touch pitch and not bee defiled Then may a man keepe company with the wicked and not bee corrupted Gen. 41.15.16 Ioseph liuing in the Court of Pharaoh how soone had he learnd to sweare by the life of Pharaoh Besides we shal be compelled to winke at the sins of those whom wee loue and so consenting to them are guilty of them 2. Pet. 2.8 Psal 12.5 Againe wee cannot but bee vexed with them and greeued at the heart as Lot was yea and in danger to bee
Iewes our Sauiour Christ Elymas the company of Paul And on the contrary part how one wicked man doth loue the company of another like himselfe Psalm 50. common experience doth proue it And heere wicked men bee noysome and troublesome to the godly as Goats to sheep they tread downe their pasture they trample in their water Ezek. 34. and they push them with their hornes Christs sheep now sustaine sundry wrongs and iniuries and are much annoyed and vexed by those stinking and vnruly Goates But there will come a day of separation Mal. 3.18 to the horror of the wicked and comfort of the godly Further in these words wee may consider the estate of the righteous at the last iudgement that is of the elect of God such as haue truely repented of their sinnes by faith beleeue and embrace Iesus Christ and are iustified through his obedience in the sight of God surely their estate shall bee blessed and happy and so great that the very wicked shall be ashamed and astonied to behold it First they shall be set on Christs right hand which is no small honour and ioy for poore silly soules to bee aduanced to sit on the right hand of Iesus Christ the Son of God and the great Iudge of the world Secondly they shall heare the blessed sentence Come yee blessed c. Mat. 25.34 Thirdly they shall be put in reall possession of eternall saluation of the kingdome of Heauen and liue in the blessed presence of God the Father Sonne and Holy Ghost Reuel 21. 13.14 the elect Angels and blessed Saints where there shall be no sorow paine sicknesse c. Blessed are the dead that die in the Lord for they rest from their labours So then after death they haue a sweet quietus est and a generall discharge and freedome from all enemies of soule and body from all trouble paine and griefe Whereas the wicked and vngodly shall bee in a cleane contrary estate and condition for they shall not come into the company of the righteous nor shall haue no part in that place of their Comfort Honour Ioy and Dignity but shall be set on Christs left hand a place of exceeding sorrow and griefe shame and confusion horrour and trembling This might admonish all wicked Vse 1 and vngodly sinners to repent in time to turne to God by true repentance and amendment of their liues to esteeme better of the company of Gods faithfull seruants and righteous Children in this world and to make much of them But if they will still proceed to hate them to set themselues against the godly to shunne their company and to hate them aboue all the things in the world Well yet remember the time will come that yee shall thinke it the greatest misery in the world that they shall be seuered and sundred from their company and in so being they shall be seuered and sundred from the company and society of Iesus Christ himselfe of God the Father and all the blessed Saints and Angels of God in heauen Wis 5.1.2.3.4 Then in that day shall the righteous stand in great boldnesse before him that persecuted him c. Thus yee see the madnesse and extreme folly of wicked men they hate them whom they ought most to loue and loue them whom they ought most to dislike Vse 2 Let men take heed with whom they ioyne themselues in society Seeing with whom they keepe company in this life in death they shall pertake with them and after at the last iudgement shall be ioyned with them Hee that now is familiar and a companion of vngodly men Athiests Papists Swearers Drunkards Scorners c. certainely in death he shall bee punished with them and after death haue his abode with them for euer Reu. 18.4 So he that is now a companion with all those that feare God surely hee shall haue a part with them in death and at the last iudgement shall bee placed with them in ioy and happinesse for euermore Heb. 11.25.26 It is thought to be a matter of little or no moment what company a man keepes to liue amongst Swaggerers Swearers Drunkards Athiests Papists c. But the truth is it is a fearefull signe of a reprobate and he that is now a companion with them in their sins shall after death take part with them in their plagues The first Psalme VERSE 6. For the Lord knoweth the way of the righteous But the way of the vngodly shall perish HItherto the Prophet hath described the wonderfull blessed estate of a godly man The secōd generall part of the Psalme As also the fearefull and cursed estate of the wicked Now in this sixt verse which containes in it the second generall part of the Psalme is laid downe a reason both of the happinesse of the one and also of the misery of the other The godly man is a blessed man why Because the Lord Knoweth that is approueth of the way of a righteous and godly man hee likes it and directs it yea takes care of it and doth blesse the way that is the life and conuersation the actions studies and endeuours of the righteous Secondly the wicked are cursed and miserable why Because the Lord doth not thus Know that is the Lord doth not like nor allow of the wicked man hee doth not loue nor approue of his life nor dealings but rather dislikes him and all hee doth yea hee hates and abhorres his vile and abhominable and wicked life And therefore both hee and his waies that is his studies labours and enterprises shall perish and come to destruction In that the Lord is said to know the way of the righteous that is to like it to loue and to be well pleased with it so as hee will direct and blesse Doctr. 1. A great comfort to the godly that God doth approue of them it Here is matter of exceeding comfort to euery poore childe of God to euery godly and righteous seruant of God that being iustified by faith in Christ Iesus and sanctified by the Holy Ghost liue well and leade a godly and righteous life that howsoeuer the world contemnes them scoffes and scornes them mockes and mowes at them reuile and raile vpon them esteeme them as base and vile yet here we see that the Lord loues them and esteemes highly of them approues them as his delights in them to blesse them and prosper them Touch not mine Annointed 2 Cor. 4.13 Mat. 23.37 Psalm 105 Psalm 17. Ps 142.3.4 Nah. 2.7 1. Tim. 4.8 and do my Prophets no harme yea he that toucheth them toucheth the apple of Gods eye no assaults whatsoeuer shall bee able to hurt them For godlinesse hath the promise of this life and that which is to come And therefore let vs labour to plant godlinesse in our hearts and store them with the true feare of God and in so doing the Lord will both blesse vs and our poore endeuours This may serue to