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
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
ingrafted into Iesus Christ Psal 92.12 Math. 7. doth by vertue of his Resurrection bring forth the fruit of faith and obedience both to God and man In due season that is in time conuenient when it may best seeme for the glory of God and the good of our Neighbour Thirdly by a contrary property that her leaues doe not fall that is in time of Winter and stormes her leaues fall not And this is a signe of our perseuerance that the godly man is not offended nor daunted with crosses persecutions or afflictions or any other calamity whatsoeuer but doth by patience possesse his Soule and by faith wades as it were throughout all these dangers Secondly the happinesse of a godly man is described by that blessed successe that God giues to all his affaires hee takes in hand It shall prosper because hee takes them in hand according to Gods commandement and in his feare with prayer and calling on the name of the Lord Ioshuah 1.8 to the glory of God and the good of his Neighbour Wicked described In the second part of the Psalme the Prophet descibeth the most miserable and cursed estate of the wicked and vngodly verse 4 5. That it is cleane contrary that as their waies and liues bee contrary so their reward and end is contrary The Prophet describing the cursed and miserable estate of the wicked saith first It is not so with them that is the wicked and vngodly men are in a far contrary estate and condition they cannot in any case bee compared to a tree that is planted by the riuers of waters that brings forth her fruit in due season and whose leafe doth not fall neither do they prosper in their actions neither doth GOD giue successe vnto them But hee setteth out the cursed and wretched estate of all wicked and vngodly men by a contrary similitude comparing them to Chaffe which the winde driues away That is euen as chaffe hath no roote in the earth and wanting all iuyce and norishment must needes bee fruitlesse and dry so as the winde doth most easily scatter it away Euen so the wicked are not rooted nor grounded in Christ whereby it comes to passe they being vtterly void of all grace of Gods Spirit that they can bring forth no fruite of good workes neither can they perseuere in time of temptation whereby againe it comes to passe that they be carried away with euery blast of vaine doctrine and with the least storme of temptation and blast of aduersity they are tossed to and fro And when the wind of Gods iudgements shall blow vpon them they are cleane scattered away This is their estate and condition heere in this life And for their estate and condition in the life to come the Prophet layeth it downe likewise verse 5. in these words They shall not bee able to stand in Iudgement That is they shall not bee able to stand with comfort before the face of the Iudge Reu. 6.13 but shall tremble and quake as not being able to endure the angry countenance of the Iudge Neither is this all but they shall likewise bee seuered and secluded from the blessed company of the godly That as heere in this life they could not abide a godly man but did hate him persecute him and shunne his company So at the last day so iust shall their reward bee that they shall bee separated from them And as Goats cast on the left hand Mat 25.34 there to remaine for euermore in torments which are easelesse and remedilesse Neither the sinners in the company of the iust that is in the company of those that bee iustified and reconciled to GOD in IESVS CHRIST which shall then inherit the Kingdome prepared for them Hitherto wee haue opened the first part of the Psalme containing the estate and condition of a godly and a wicked man here in this life and in the life to come The secōd generall part of the Psalme NOw followeth the second part of the Psalme in the last verse containing the confirmation of that doctrine And that our Prophet doth by shewing the efficient cause both of the happinesse of the one and the misery and wretchednesse of the other The first efficient cause of the happinesse of the godly man is in these words Because the Lord knowes the way of the righteous That is he likes loues and approues of it so as hee doth direct and blesse it And therefore it shall prosper And the cause why the estate of the wicked is vnhappy and their way shall perish is because the Lord doth not know their way that is hee taketh no delight in the way or the life of a wicked man hee loues it not so as hee should direct and prosper it And therefore it shall perish And thus much for the meaning of the words now let vs come vnto the Doctrines VERSE 1. Blessed is the Man that hath not c. BLessed is the man or Oh the Blessednesse of that man or as it is in the Originall Oh the blessednesses of that man They seeme to bee the words of a man musing and meditating with himselfe wherein mans blessednesse should consist As if hee shold say some pronounce him blessed that is in honour some count them blessed that haue aboundance of riches some that liue in pleasure some place it in one thing some in anothe But Oh the blessednesse of that man that feares the Lord that is truly religious of the godly and righteous man Hence wee learne rhis Doctrine Doctr. 1. The godly man alone is blessed That of all men vnder Heauen the godly man alone is blessed and the vngodly and wicked man is cursed The righteous man a happy man in the sight of God when the wicked is wretched and miserable This doctrine is very apparant in the word of GOD It is the scope and drift of the whole Scriptures to proue this one point That the godly man is blessed and the wicked man is cursed Psal 112. Blessed is the man that feareth the Lord and delighteth in his Commandement Psal 119.1 Blessed be they that bee vpright in their way and walke in the Law of the Lord. Psalm 32. Blessed are they that keepe his testimonies and seeke him with their whole heart Againe Psalm 37. Blessed is the man whose iniquity is forgiuen and whose sinne is couered Blessed is hee to whom the Lord imputeth no sinne and in whose spirit there is no guile Reade the seuen and thirty Psalme which seemeth to bee penned of purpose to confirme the euerlasting truth of this Doctrine That the godly are blessed and the wicked are cursed and this blessednesse of theirs doth not reach onely to this life but also to the life to come according to that of the Apostle Godlines hath not onely the promise of this life but also the life to come 1. Tim 4.8 Yea if wee obserue the course which the Spirit of God taketh in the course
of the whole Sciptures it shall make this Doctrine so much the more apparant vnto vs that is That wheresoeuer there is a comfort laid downe in the Word the same comfort is still restrained to the godly As that of the holy Apostle Saint Paul in the eight chapter and first verse of his Epistle to the Romans There is no condemnation A maruellous comfort to heare that wee are freed from that heauy and grieuous curse which wee had incurred by reason of sin yet lest the wicked should presume hereby and take it vnto themselues vnto whom in no wise it doth belong The Apostle restraineth the comfort in the same Verse to them that are in Christ Iesus and lest men should deceiue themselues to take this comfort to themselues vnto whom it doth not belong hee marketh them out as it were in their fore-heads saying They are such as walke not after the flesh but after the Spirit The like of Dauid Lord who shall enter into thy holy Tabernacle Psalm 15. c. Hee that hath cleane hands and pure heart c. Besides none are blessed but such as bee in the fauour of God as the Prophet Dauid saith In thy fauour is life such as bee reconciled to God in Iesus Christ As for such as be out of his fauour they be cursed and miserable bee they what they will bee Now onely the godly man that is humbled that is sanctified that is borne anew is hee alone that is in the fauour of God therefore onely the godly man is blessed Obiect Wherein stands the blessednesse of Gods children of a godly and a righteous man Answ I answere in this that a godly man that is humbled for his sins is now reconciled to God so as God the Father becomes his Father Wherein the godly man is blest adopts him to be his Childe loues him and delights in him as his Childe Behold what loue the Father hath giuen vs that wee should bee called the Sonnes of God And hereupon come the amiable and loue-Titles that Christ giueth vnto his Church Cant. 5.2 Psal 105.12.13 Deut 7.6 Psa 91.1.2.3 Open vnto mee my Sister my Loue my Doue my vndefiled Great are the affections of feruent loue that parents beare towardes their Children which none can expresse but they that feele and yet all their loue is nothing in comparison of the loue of God towardes his children this the Prophet teacheth Can a woman forget her childe Esa 49.15 and not haue compassion on the Sonne of her wombe yet will not I forget thee Another part of the happinesse of a godly man doth consist in this that hee hath assurance of the pardon of his sinnes that they are all done away and shall neuer be layd to his charge but are washed away in the bloud of IESVS CHRIST according to that of the Prophet Dauid Psal 32.1 Actes 3.26 Blessed is hee whose wickednesse is forgiuen Hee hath all his sinnes originall and actuall Rom 8.1 1. Pet. 2.24 Rom. 4 5. 2. Cor. 19. with the guilt and punishment belonging vnto them freely and fully forgiuen vnto him And all the righteousnesse of CHRIST freely and fully imputed vnto him and so GOD is reconciled vnto him and approueth him as righteous in his sight And thus the Apostle reasoneth Rom. 8.33 Heerein was that loue of GOD made manifest amongst vs because GOD sent his onely begotten Son into the world that wee might liue through him Heerein is that loue not that wee loued GOD but that hee loued vs and sent his Sonne to be a reconciliation for our sinnes An other part of the happinesse of a godly man doth consist in this that hee hath peace of Conscience whereas the wicked and vngodlie man hath a dead and sleepie conscience or else an accusing conscience There is no peace to the wicked saith my God Esay 57. But the godly man that is reconciled to God in Christ Iesus hath the free pardon of al his sinnes hee hath sweete peace of conscience Rom. 4.17 which doth not accuse but excuse him to God yea hee hath exceeding ioy in the HOLIE GHOST that hee knoweth his sinnes are pardoned Pax est hereditas Christianorum Aug. Serm. de temp according to that of the Apostle The kingdome of God standeth not in meate and drinke but in righteousnesse peace and ioy in the HOLIE GHOST And indeed whom should hee feare Perfecta absolata uiusque exusatio testimonium conscientiae suae Bern. or whereof should hee be afraide God is become his Father the Angels are become his attendants they pitch their Tents round about them and haue a charge of them the Saints of Heauen and Earth are their fellow Brethren the Creatures of Almightie God are their friends yea their seruants to do them good al their daies The diuells nor all the powers of darkenesse shall not hurt them Psal 37.25 Psal 34.7 Psal 91.11 Hosea 2.18 Col. 2.15 For Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse yea that which is more the Lord Iesus Christ to whom all Iudgement is committed is become their Lord and Sauiour So that they shall neuer come into condemnation but shall passe from death vnto life Ioh. 5.24 Lastly the godly man is assured that the kingdome of Heauen and eternall life belongs vnto him And that hee shall be partaker of Eternall glorie life and saluation and shall liue in the presence of God the Father the Sonne and Holy Ghost for euermore Non arrogantia est sed fides c. Aug. Serm. 8. and this assurance in the godlie is no presumption but Faith for euery godly man hath in him the Spirit of Grace and Adoption and he that hath the Spirit of Adoption knowes that hee hath it and is able through the same Spirit to say Gala. 2.20 2. Cor. 13 5 I liue and Christ liueth in me This was in Iob when he said I know that my Redeemer liueth c. This was in Saint Paul Rom 8. I am perswaded that neyther heighth nor depth c. In these and the like Priuiledges stands the happie and blessed estate of Gods children Vse 1 The vse of this Doctrine is most excellent for seeing the priuiledges of Gods ehildren are so great and so excellent that therefore they must needes bee most happie and hlessed For howsoeuer the world accompt them miserable grinning at them with their teeth 1. Pet. 1.18 nodding at them with their heades hissing at them with their tongues and euery way most contumeliously reproaching them with their wordes yet wee see heere how deere and precious they are with God and in the reputation of Iesus Christ who bought them at a price and redeemed them euen with his owne bloud 1. Cor. 3.21 Beholde what loue the Father hath giuen to vs that wee should be called the Sonnes of God And
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
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