vs ouer-weene our selues and to make vs boast and presume of our selues For the Diuell doth know full well that this lifting of a man vp is the very next way to tumble and throw him downe as Salomon saith Pride goeth before destruction and an high minde before the fall Prouerbs 16. ver 18. And therefore acknowledging our owne want of strength and our owne inability to stand without the assistance of Gods Spirit Let vs not be high minded but feare Roman 11.20 And thus we haue seene that the falls and slips of Gods children are many and great which notwithstanding cannot hinder their happinesse because they walke not in them that is they make it not their continuall practise ro liue and delight in sinne Now wee are to come to the second Doctr. 6. A godly man doth euer walke with God which doth note vnto vs that the godly man who shall bee truely happy and blessed indeed is so farre from making his life a life of sinne as that hee doth rather in the whole course of the same walke with GOD in obedience For therefore indeed is our course of new life compared to a way to shew that the godly must alwaies bee walking in it from the beginning of their course vnto the end of the same It was the commendations of Enoch and Noah Gen. 5.22.6.9 that notwithstanding the daies and times wherein they liued were dangerous Yet They walked with God That is they considered more the Commandements of GOD what he had appointed then what was practised and desired rather to bee approued of GOD through their obedience then through their disobedience to purchase the fauour of men Gen. 17.1 It was the charge giuen by GOD to Abraham Walke before mee That is let it euer bee thy care that seeing I am present euery where and priuy to all thy courses that thou walke as in my sight And this was the best testimony that Salomon could giue of his father Dauid 1. King 3.6 That hee walked before GOD in truth and in righteousnesse Yea this did minister comfort to godly Ezechias Esay 38.3 when he thought he should die Remember O Lord that I haue walked before thee in truth And to this agreeth that of the Apostle Paul Who forgat that which was behind Phil. 3.13 and endeuoured himselfe to that which was before and followed hard towards the marke to the prize of the high calling of GOD in IESVS CHRIST Hee was not like vnto a vaine and foolish man who running in a race will bee euer and anon looking backe to see how much ground hee hath ridde but his eye was alwayes vpon the marke or goale to consider how much hee had to runne Math. 24. how farre off hee was from perfection and what hee had more to doe in his Christian course that hee might finish the same with ioy It is the end that makes all Hee that shall endure to the end shall bee saued 1 Cor. 9 24 Reu. 2.7 Rom. 13.11 1. Pet. 1.9 Our Sauiour saith not there that hee that endureth for a season but hee that continueth to the end not euery one that fighteth but hee that ouercommeth shall receiue a Crowne of life These examples doe shew vs how the godly haue walked And these and the like precepts teach vs we should walke so as in the end wee may bee blessed Hence we are taught this lesson Vse 1 that wee must neuer bee weary of wel-doing seeing that perseuerance onely hath the promise of reward wee must not depart out of the Egypt of sinne and then with the Israelites 2. Thes 3.13 Ps 92.13 and with Lots wife looke backe to the Sodome of their sinnes but remember that thou owest vnto GOD all thy dayes The Trees planted in the Lords house Mat. 3.10 bring forth fruit in their age And they which doe not so shall bee hewen downe and cast into the fire It was the commendation of the Church of Thiatira That her workes were more at last then at first Reu. 2.19 A reproofe of their folly who hauing kept the path of righteousnesse for a time doe after walke in no good way but thinke with one iumpe to leape into heauen with a Lord haue mercy on me at the last But know O thou vaine man that thou must walk in the way that is thou must vse all good meanes for the attaining of life and saluation thou must heare the word diligently and carefully pray read c. I doubt not but the serious thinking vpon this that God challengeth euery day at our hands yea all the daies of our life to bee spent in his seruice will reforme many corruptions in vs For alas the care of the most is how they may keep credit with men though they purchase Gods displeasure which will then stand such in little stead when all things shall come to receiue their due triall Euen euery worke done in the body whether it bee good or euill 2. Cor. 5.10 And thus much for the first part of the description of a godly man Negatiuely Hee doth not walke in the counsell of the wicked Nor stand in the way of sinners THat is The secōd part of the description of a godly man negatiuly a godly man doth not settle himselfe to liue as wicked men do nor frames his life after their lewd example where we are to obserue two poynts First that there is a way of sinners in which the vngodly stand Secondly that the godly stand not in it First then that there is a way of sinners in the which they stand and liue it is very apparant called in the Scriptures by diuers names as by the name of the way of the vngodly The Lord knoweth the way of the righteous but the way of the wicked shall perish Doctr. 1. Wicked men described It is tearmed an euill way The way of lying A wicked way c. And by these wayes wee are still to vnderstand the course of life and conuersation of the wicked wherein wee are taught this Doctrine that notwithstanding all the meanes that God and Man doth vse to the contrary the wicked man will still persist and goe on in sinne which is heere vnderstood out of the word Stand. This appeareth in the example of Cain Gen. 4.6 albeit hee were admonished and reproued of God for his wrath and malice conceiued against his brother yet for all that Caine will please himselfe in his owne way and neuer rest till hee haue shedde the innocent bloud of his owne brother This is seene likewise in the example of the old World when the Lord saw that the wickednesse of man was great and all the imaginations of the thoughts of his heart were onely euill continually and how they pleased themselues in this way the Lord stirred vp Noah Gen. 6.5 the preacher of righteousnesse who warned them from God yet they would continue still in their owne waies giuing
Vse 1 to reproue such kinde of sinners as are so farre from leauing their sinnes and walking with God in obedience of life that they are not ashamed to defend their sinnes Tell the swearer of his swearing and blaspheming of the name of God hee will answere that hee hopeth he may sweare so long as he sweares nothing but the truth tell the couetous man of his couetousnesse hee will answere for it hee must make the best of his owne and hee must be a good husband so tell the drunkard of his drunkenesse and fearefulll abusing of the good creatures of God his answere is It is in kindnesse and good-fellowship tell the prowde man of his pride and strange attires his answer is It is the fashion and hee doth but as others doe Is not this To stand in the way of sinners Is not this to commit sinne with delight and to say as Pharaoh Exod 9. Marke 6. Ierem. 44. Herod and the Iewes wee will not repent wee will not leaue our sinnes but continue in them let God and man say what they will yea this is but to pay one debt by another and as the Apostle saith Heape vp wrath against the day of wrath Rom. 4. Vse 2 Wee are all heere admonished as wee loue our owne soules to take heede of this that wee neuer sinne with an high hand against God wittingly and willingly But if wee heare sinne reproued let vs leaue it bee it neuer so pleasant or profitable let vs bee like that good King Iosias 2. Kings 22. who hearing the Booke of the Law read vnto him his heart melted within him and hee wept for his sinnes for so long as we haue in vs a purpose to liue in sinne it is impossible that wee should euer feare God or truely repent let vs pray with Dauid Lord Psal 19.12.13 Prou. 8.9 keepe thy seruant from presumptuous sinnes And let vs know that if wee regard that is to say loue wicked men in our hearts and haue a purpose to liue in sinne God will not regarde our prayers nay all wee doe is abhomination to the Lord. Say now therefore vnto Laughter Thou art mad Pronounce the wayes of the wicked to be but vaine say vnto thy owne Soule I will haue nothing to doe with the wayes of iniquitie And this will giue thee courage when thou shalt come to looke CHRIST IESVS in the face when thou canst say with the Apostles Lord I haue forsaken all to follow thee Mat. 19.27 Mat. 24.46 Oh blessed is the seruant whom his Maister when hee commeth shall finde so doing Vse 5 Last of all wee learne heere a notable difference betweene the child of GOD regenerate and a wicked man Hee that is borne of GOD and truely regenerate hee doth not commit sinne with full purpose and consent of will but against his will so as hee can truely say with Paul Rom. 7.15 the euill that I would not do that do I That is I am drawne through the corruption of Nature and the temptations of Sathan to doe that euill which I hate and condemne But the wicked man sinnes with full consent and purpose I sinne and would not sinne saith the godly man I sinne and will sinne saith the wicked man Yea what seruice soeuer the regenerate man doth giue vnto sinne it is like that seruice which Israel gaue to Pharaoh in Egypt compelled and wrung out from them by oppression which made them sigh and cry vnto GOD to bee eased of the same But the seruice which hee doth giue vnto the Lord is voluntary and chearefull Well to end this point this is the summe know this whosoeuer thou art that if thou Stand in the way of sinners that is takest liberty to thy selfe to liue in any knowne sinne thou canst haue no assurance that thou art yet within the couenant of Grace Blessednesse is no part of thy portion Hee must become a New Creature that shall enter into New Ierusalem And thus much for the second part of the description of a godly man Negatiuely Hee doth not stand in the way of sinners Nor sit in the seate of the scornfull The third part of the description of a godly man negatiuely BY Seate of the scornefull he meaneth heere the fellowship and society of the vngodly So that the meaning of the Prophet Dauid heere in this place is that the godly man who shall be this Blessed Man heere spoken of will not conuerse with those men nor bee familiar with those that make a mocke of all Religion and openly professe all impietie and the word sitting doth impart such an habite and custome in euill that a man meaneth not to change his minde In which words as in the former wee are to consider these two poynts First that there is a seate of the scornefull in the which the wicked sit and secondly that the godly doe not sit in it A three-fold seate For the first the Scriptures discouer vnto vs a three-folde Chaire or Seate first of Iustice and such a one may that Throne seeme to be which Salomon erected 1 Reg. 10.18 The second is of Doctrine as our Sauiour CHRIST saith of the Scribes and Pharises They sit in Moses Chaire Matth. 23.2 Thirdly wee reade of a Seate or Chaire of the scornefull spoken of in this Psalme This sinne of Scorning hath it first being from the roote of Pride which is the roote from whence this sinne of scorning doth spring and indeed it is the fruit of Pride and it is the nature of men who are tainted with this sinne of pride to suppose that they are better then others and therefore in regarde of themselues they doe contemne and despise an other If they haue wealth they despise an other that is poorer then themselues Honour makes them swell in disdaine of their poore brethren their wisedome learning strength beauty friends eloquence all these lift men vp with pride and makes them to scorne those that are vnder them and this comes to passe not in respect of riches themselues or honour or beauty or the like but in respect of our corrupr nature which is so ready to abuse them to our owne condemnation But O man why art thou thus puffed vp with pride thou wast but earth thou art but flesh thou shalt be but Wormes meate what cause hath earth or flesh or wormes meate to be prowd Wee were all borne in sinne we liue in misery and we shall die in corruption What cause hath sinne or misery or corruption to bee prowd but to bee humble Besides the manifold infirmities that wee are subiect vnto heere and the innumerable diseases that are ready to happen vnto vs All teaching vs this lesson To bee humble and lowly of minde And in this feare the wicked and vngodly doe ease themselues and take their delight as sometimes Babylon did who vaunted so much that shee did sit as Queene and should see no mourning as it were in scorne of
precious in their eyes but rather it is irkesome and tedious vnto them it is bitter and vnsauourie It fareth with people in these dayes as it did with those olde people of the Iewes vnto whom should I speake and admonish that they might heare Behold their eares are vncircumcised and they cannot hearken vnto it the word of the Lord is a reproach vnto them and they haue no delight therein Ieremie 6.10 Now that men haue no delight to the word of God which is the very power of God to saluation it may appeare First because men and women take no delight in Hearing Reading and Meditating on the word of GOD you shall finde a great number that will buy other profane bookes that will hardly buie the Booke of all Bookes the holie and sacred Bible And if they buie it yet they spend no time in perusing of it in reading and meditating of it Other Bookes are delightfull and pleasant to flesh and bloud and this is the reason they doe so much desire them but withall this sheweth that they be carnall not borne anew for if they were then would they bestow lesse time in reading and perusing those prophane and vnprofitable Bookes and would bestow more time in reading and meditating on this blessed Booke of God yea and the small account men make of Gods Ministers whom the Lord calles his Messengers and Embassadours yea the Angells of the Church Vse 2 Secondly seeing all the dueties that wee owe to God either of hearing praying c. must be performed of vs not vpon compulsion but willingly and cheerefully we learne that euery action is accounted of by God not according to the worke it selfe but according to the affection of the doer This the Lord himselfe doth teach when he saith This people come neare mee with their mouth and honour mee with their lippes but their hearts are farre from mee Esay 29.13 And therefore were their Sacrifices abhomination to the Lord as hee againe saith in another place I can not away with your new Moones And this was it made the poore Widdowes mite commended aboue the rest that offered of their superfluity Luke 31.3.4 He that shall giue a cuppe of colde water to a Disciple Mat. 10.41 in the name of a Disciple he shall not loose his reward Alas what is the bestowing of a mite a brasen token or what is a cuppe of cold water are they in thēselues anie thing worth to merite any thing at Gods hand No no but God accepteth the manner more then the matter how they are doone more then what is done Which may teach vs to labour to haue our affections tryed that whatsoeuer we doe in the seruice of Almightie God may bee done in truth and sincerity of heart This was Iobs comfort when hee sayd O Lord I haue esteemed thy word more then my ordinarie foode This was the Prophet Dauids comfort when hee could say Oh how doe I loue thy Law it is my meditation continually Psalme 119. verse 97. And this shall be our comfort when wee shall goe the way of all flesh that wee can say with good King Ezechias Remember O Lord that I haue walked before thee in truth and with an vpright heart That we haue not beene painted sepulchres desiring to be accounted righteous before men but within full of all rottennesse and corruption but haue laboured rather to be approoued of God Oh how ought our hearts and soules to be inflamed in a holy and godly zeale towardes the word of God the lawe of the Lord here spoken of yea wee ought more earnestly to long for the waters of this well of life then euer Dauid did for the waters of the well of Bethlem and when we haue tasted how sweet the Lord is neuer oh neuer to deale with the Lord as the people of Israel did Io. 4.15 which loathed the Manna that was sent them from heauen But much better shall it bee for vs to cry out with the woman of Samaria Lord giue me to drinke of these waters for these waters being once tasted of will kepe a man that hee thirst not againe but shall euer bee refreshed by the same to eternal life Lastly let vs heerein labour to Vse 3 manifest our vnfained loue and liking of the Word and Law of God euen by our obedience thereunto that wee desire to frame our liues thereafter to obey the doctrine and word of God in heart and life to be reformed by it and to bee conformed to it CHRIST maketh this to bee the eare-marke of those that are his Sheepe namely this That they heare his voyce and follow him And againe Iohn 10. Heereby shall all men know that yee are my Disciples and loue mee if yee keepe my Commandements So heereby shall men know that wee loue the Lawe of God if wee studie to keepe it to obey it in heart and life But if wee haue in vs no care to liue thereafter but breake the Lawe of God continually and rebell against his Commandements how can wee be sayd to loue the Lawe of God If a man should say hee loueth the Kings Lawes and likes them well and yet should euery day breake them wittingly and willingly and bee euer playing the Traytor would not all men condemne him as an hypocrite and a lyar So though most men doe say they loue the Word of God and delight in his Lawe yet seeing they doe daily breake it and rebell against it wittingly and willingly by swearing lying prophaning of his Sabaoth drunkennesse swilling pride vncleanenesse c. It is manifest they haue no loue vnto it Thus much of the first part shewing that the godly man is well affected to the heauenly Doctrine of the word of God it is the delight and ioy of his heart Now in the second part of the Verse the Prophet Dauid sheweth the exercise of a godly man that as in his heart he loueth and liketh the Word and heauenly Doctrine of the Lawe of God so in his life hee is conuersant in the same his Meditations are much spent therein hee is said to meditate therein day and night That is the godly man doth much muse and meditate often exercising his minde with calling to minde and remembrance the heauenlie Doctrines comforts and instructions of the word of God and this hee doth not slightly and carelesly but seriously and with good aduice and to this end doth euermore set some time apart euery day morning and euening two times a day at least for the performance of this godlie duetie Doth meditate day and night Doctr. 3. The Lawe of god is a godly mās chiefe delight HEere wee see still that a godly man and one that shall bee truely blessed the Lord requireth that he be no stranger and such a one as seldome or neuer searcheth the Scriptures but that hee be much and often exercised in the holy and serious meditation of Gods Law in the diligent searching perusing and particularly
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
if wee giue our consent vnto them we are partakers with them in their wickednesse and shall be sure one day to haue share with them in their punishments Secondly seeing the giuing of euill Vse 2 counsell is so euill a sinne both in him that doth counsell another as also in him that consenteth vnto it both which we must carefully shun and auoyde yet this is not all but wee must also seeke for the societie of the godlie that all our delight may bee in them wee must by all meanes ioyne our selues in friendship with them and make much of their assemblies Pro. 13.20 for with the vpright thou shalt learne to be vpright This Salomon teacheth vs Hee that walketh with the wise shall be wiser It is indeede a rare thing to finde a man that will counsell others to follow godlinesse and therefore such as doe are much to be respected loue him as the dearest friend that will direct thee in the wayes of saluation and bee a guide vnto thee in the path that shall leade vnto life Let it bee farre from thee to be ashamed to follow the counsell of such as are discreete and godly it is not materiall who they be whether our superiours or equalls or our inferiours for the Counsellour is not so much to be regarded as the Counsell If it be holie iust and good receiue it as from God who thus speaketh vnto thee by his seruant If it be euill reiect it as comming from the Diuell who speaketh by his instruments That hath not walked c. THe last thing that we haue now to consider out of the first part of the description of a godly man is this Hee hath not walked c. By walking the Prophet Dauid heere meaneth according to an vsuall metaphore in Scripture a common vsuall course of a mans behauiour or their ordinary trade of life And the word which is heere vsed is rendred in a Tense or Time which in the owne tongue noteth a continuance of walking euen all the dayes of their life for otherwise who can say his heart is free but that at some time or other the Counsell or bad example of the wicked hath preuailed with him but that is not meant heere in this place when a man hath with-drawne himselfe from their lewd conuersations and betaken himselfe to the wayes of Gods Commaundements From whence wee gather a two-fold Doctrine First that the falls slipps and infirmities of Gods children are many great which many times they fall into and yet cannot properly be said to walke in them because they rise daily out of the same And secondly That to walke it is said of the godly in respect of Gods Commandements because as it is in the second Verse Therein is their delight Doctr. 5. The fals of the godly many It is most true that there are the seedes of all sinne whatsoeuer naturally rooted and in-bred with vs which if they be not preuented are ready to breake out vpon any occasion that shall be offered and howsoeuer the godlie do desire to please God and indeuour to serue God in truth and sincerity of heart yet do they often stumble in their race through the burthen that presseth downe and the sinne that hangeth on so fast This trueth is confessed by Salomon in his worthie Prayer at the Dedication of the Temple If any man sinne against thee for there is none that sinneth not if he turne againe with all his heart 1. Reg. 8.46 Iob 15.14 c. Againe what is man that hee should be cleane and hee that is borne of a woman that hee should be iust Psalme 14 Againe All are gone out of the way they are all corrupt there is none that doth good no not one Psal 14. Most wofull and fearefull was the fall of Dauid as the Scripture hath recorded it It may seeme very strange that a man as Dauid was 2. Sam. 11. euen after Gods owne heart could possibly fall so farre as hee did For if wee consider the circumstances and degrees of his sinne it will appeare that finall impenitencie excepted a Reprobate could scarce commit a greater For first be committed adulterie with Vriah his wife when this was done hee glauereth and flattereth with the VVomans husband and bade him goe home to refresh himselfe with his wife thinking thereby to father the Bastard on him when this succeeded not he went further and vnto his adultery hee added murder that hee might beare as the griefe of it in his heart so the shame of it in his fore-head And in this hee wrought worse then Iezabell for hee makes Vriah the messenger to carry the letters for his owne execution What shall I say of Noah of Lot of Peter c. I neede not to stand on this doctrine seeing wofull experience in all the godlie doth proue it too true Vse 1 It may teach vs that wee be not too rash in iudging and condemning our brethren Wee see by this that hath beene deliuered that the deere childe of God may fall most grieuously and fowly and yet be restored agayne to the fauour of God because hee doth not walke on in sinne as the wicked doe But whensoeuer through the temptations of Sathan or the frailetie of his owne flesh hee falles into sinne forthwith with Peter hee goes out of that sinne and weepes bitterly for the same And therefore as Saint Iames saith chap. 4. verse 12. who art thou that iudgest an other man Wee may not set bounds and limits to Gods mercy to say that any shall finally be damned Howsoeuer a man may bee in the state of damnation for a time this were to sit in Gods Chaire Let vs all acknowledge our selues to be but men and let none vsurpe the authority of Gods iudgement Let vs therefore consider what wee our selues are before wee cast our eyes vpon other men for they are the most sharpe and seuere Iudges of their brethren that forget their owne infirmities and I doubt not but all the Children of GOD do know by experience in themselues how hardly sinne is subdued and maistered in them How many sighes and groanes it requireth how many prayers and teares it doeth cost them What a striuing and struggling they haue within themselues to keepe it vnder and yet for all this it is verie hardly subdued So that the knowledge of our owne weakenesse and vnworthinesse must arme vs with meeknesse towards our brethren By the rule of this Doctrine wee Vse 2 are admonished to bee verie warie and circumspect ouer our selues Did Dauid fall did Lot Noah Peter c. fall Oh! whither shall wee fall if God doe but a little leaue vs to our selues who dare presume of his owne strength and worthinesse when such woorthie Pillars as these haue beene shaken yea the lamentable shippewracke of such men as these may make vs to feare a tempest before it doe come It is the Diuells craftie counsell and subtile pollicie to make
themselues to nothing but eating and drinking and all excesse till the floud came and swept them clean away This is cleare likewise by the example of Pharaoh Exod. 9.10 vpō whom all means were assaied for his conuersion for what could the Lord do vnto him that he did not He sent Moses and Aaron vnto him warning him from God to let the people of Israel go and to that end sent iudgement vpon iudgement one vpon the necke of another euen ten in number yet for all this Pharaoh chose rather to continue still in his owne way and would none of the Lords So true is that saying of Salomon Bray a foole in a mortar Pro. 27.22 yet will not his foolishnesse depart from him And no maruell for the spirit of slumber hath so couered their eyes that they cannot see and their hearts are so possest with spirituall fornication which makes them thus to goe a whooring from God euen haled with the fury of their owne affections snared of the Diuell and taken of him at his will Acts 7.51 Esay 63. Eze. 13.3 Oh miserable and vnhappy condition Fearefull is the woe that lies vpon all those that thus walk in their owne waies For most certaine it is that they that are Christs haue crucified the flesh with the affections and lusts so far as that they haue made choice of the Lords way howsoeuer many times they may stumble fall in walking therein But of the wicked it may truly be sayd of them the way of peace haue they not knowne Vse 2 We heard before that wee ought not to proceed so farre with any as to iudge of their finall estate and condition for that were to sit in Gods Chaire and to take his office vpon him Yet to say of some that they are in the state of damnation and vnlesse they repent shall perish for euer doubtlesse this is not vnlawfull for as loue bids mee not to determine too soone so not to be abused too late God bids me looke vpon the tree and iudge of the fruit I may say thou art in the state of damnation for I see thy heart through thy hand But whether thou shalt finally be damned there I leaue thee for God may haue mercy vpon thee vpon thy last repentance I may come to a tree and say Here is little fruit or Here is no fruit or Here is bad fruit but I cannot say Neuer fruit grow on it more But alas alas this is not all this is not al that wicked men are thus discouered to men but that the Lord wil find them out giue them their portion in the lake of fire And indeed this is that that ought to bee a terror to all the wicked and vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them If thou walke stubbornly against mee Leuit 26. and wilt not obey mee I will bring seuen times more plagues vpon thee according to thy sinnes Let vs all then as wee tender the saluation of our owne soules take heed vnto our paths that wee stand not in the way of sinners that wee sinne not with delight and deliberation it is the very brand of a reprobate and such a one as God hath forsaken Take heede therefore that there bee not in any of you an euill heart to depart from the liuing God And thus much for the first poynt of Doctrine that there is a way of sinners in which the wicked walke which leadeth vnto death The second point of doctrine that Doctr. 2. Godly man sins not with deliberation doth now offer it selfe to our consideration is this That a godly man doth not settle himself to liue as the wicked doe nor frames his life after his lewd example which is heere meant when the Prophet saith Hee doth not stand in the way of sinners Yea it is altogether impossible for a godly man and one that is truly regenerate to haue in him a full purpose to sin and to liue in sin with deliberation and to delight in the same For a purpose to liue in any knowne sin is a signe of a wicked man and a gracelesse heart as when a man is tolde of his sin of his ignorance and carelesnesse in Gods seruice praying hearing c. yet still he wil be carelesse and negligent in the same So when a man is reproued for his swearing yet still will sweare when a man is reproued for prophaning the Sabaoth yet will prophane it when a man is reproued for his vncleannesse drunkennes malice c. and yet for all that will continue in those sins Surely this purpose to stand in the way of sinners is a fearefull signe of a wicked man and is farre from a godly man and one that is truly sanctified which shall be blessed for euermore It was a cursed speech of a cursed wretch Exod. 5.12 I know not the Lord neyther will I let the children of Israel goe This was the case of those rebellious Iewes spoken of by Ieremy Ier. 44.16 we will not heare nor do but as we lust and as we haue done And this was that that made the case of Herod so fearefull Mar. 6.20 that notwitstanding hee heard Iohn Baptist willingly and did many things at his request all which were good things in him yet for all that hee would not leaue his adultery but continue in it which purpose to sinne of all things is farre from a godly man 1. Ioh. 3.9 as Saint Iohn saith Hee that is borne of God sinneth not that is with whole consent but in part and man being partly flesh and partly spirit as he is regenerate sinne proceedes not from him but as he is flesh As for the wicked it is not so with them for it is meate and drinke to a wicked man to doe the workes of the Diuell It is worth euen our best consideration what is sayd of the Apostle Paul that hee once Breathed out threatnings and slaughter against the Disciples of the Lord. Acts 9.1 But when was this Euen in the time of his ignorance but afterwards hee preached the same Gospell which before hee persecuted and laboured euer after all the dayes of his life to build vp the Church of God which before hee laboured to pull downe And this appeares in Dauid in Peter Luke 7. in Mary Magdalen c. who after they had once escaped the snares of the Diuel dedicated euer after their whole life to the seruice of GOD. This exhortation doth the Apostle giue to the Ephesians Col. 3 7. Ephes 5.8 Yee were once darknesse but now are light in the Lord walke as children of the light By these and the like examples it doth appeare that the godly stand not in the way of sinners that is take no liberty to themselues to liue in the custome and practise of any knowne sin This may serue in the first place
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
borne anew Iohn 3.6 Rom. 1.16 1. Cor. 1.21 none but such as do repent and beleeue in Christ Iesus and bee the true and liuely members of his Mysticall Body And to the end that wee bee not deceiued in so weighty a matter but that wee may assuredly know whether Christ dwell in our hearts by his Spirit and we dwell in him by faith so as we be true and liuely members of his mysticall Body let vs try it by these two waies First by the power of Christs death Secondly by his resurrection If thou bee a member of Christ thou shalt finde the power of Christs death daily crucifying the old man and eating out the corruption of thy nature for as wee see in a mans body when there is much dead flesh in a wound they lay corzie medicines to it to eate it out so the death of Iesus Christ applyed to our hearts by faith doth fret and eate out as a corzie the corruption of Nature Rom. 6.1.23 Rom. 6. 7.8 our dead flesh So as Christ by his death maketh all his members die vnto sinne so as they can not liue in the bondage and slauery of sinne Now then proue your selues you hope to bee saued by Christ Iesus But bee not deceiued Christ died for none but such as bee vnited to him his true and liuely members And none are his members but such as find and feele the power of his death to mortifie kill and weaken the power of sinne and naturall corruption Doe you then find sinne to die in you Doe you finde the strength of your corruption to bee abated the heate of it to bee alayed Doe you feele Christes death fretting it out so as you can say I hate sinne I abhorre sinne It is as bitter as Wormewood vnto mee Doe you finde this change in your liues that you leaue your old sinnes labouring to get out of ignorance to leaue swearing lying stealing drinking whooring c. then your case is good it is an euident token that you are ingrafted into Iesus Christ But if on the contrary part you finde that sinne is as strong now as euer it was and that you are the same now that you were seuen yeares agoe now dying to sinne and rising to newnesse of life Oh deceiue not youe owne soules any longer your case as yet is fearefull you bee not the liuely members of Iesus Christ but wilde Oliues dead branches good for nothing but fewell for the fire The secoÌ„d property of this tree Which bringeth forth her fruit in due season This Tree whereunto the godly man is compared is most like to bee the palme tree Maler in Psalm 1. THis is the second property of that Tree whereunto a godly man is compared namely as it is wel planted and seated by the Riuers side where it hath continuall iuice and nourishment and is well watered Euen so likewise it is fruitfull and yeeldeth sweete and pleasant fruit to him that planted it And that In due season Euen so the godly man being ingrafted into Iesus Christ Palma gaudâ—â— rignis totoque animo bibere gaudet Pli. lib. 13.4 Psal 92.12 as by a riuers side and being a liuely member of his Mysticall Body hee bringeth forth much good and pleasant fruite and that in Due season When as it may best stand for the glory of God and the good of man Heere wee see then who are the true and liuely members or Iesus Doctr. 5. Members of Christ are euer fruitfull Christ who is a true godly man and who is planted as this good Tree in Iesus Christ the true Vine Namely such as bee carefull and endeuour themselues continually to bring forth the blessed fruite of a godly and Christian life Euery Tree is knowne by his fruite A Tree is not knowne by his rhinde nor barke nor branches nor yet by his leaues But euery Tree is knowne by his fruite Matthew the twelfth chapter and the foure and thirty verse a good Tree cannot but bring forth good fruite and a bad tree cannot but bring forth bad fruit So euery man is knowne by his fruite Hee that is a godly man and a true and liuely member of Iesus Christ can not but bring forth good fruite euen the fruit of good workes and a godly life so a wicked man cannot but bring forth bad fruit the workes of darkenesse of a wicked and vngodly life We see if a grift or sciene bee set into a good Stock and take aright it will appeare by the yeelding of fruit But if it doe not prosper then it withers and dies and is good for nothing but the fire So if any man seeme to bee a Christian and to be a member of Christ Iesus and yet bring not forth good fruite Surely his estate is fearefull while he is vnfruitfull he must be pulled away as a withered branch and to the fire he must go Mat. 21.19 A true Christian must not be like the tree which Christ Iesus cursed which had leaues and no fruit but he must be like to the Tree planted by the riuers side that will bring forth fruit in due season Yea that which is more They bring forth fruit in their age Psal 92.14 whereas euill men as the Apostle S. Paul saith 2. Tim. 3.13 wax worse and worse and fall away from God daily more and more this was the summe of the Doctrine of Iohn Baptist to his hearers that they would Bring forth fruit worthy amendment of life Mat. 3.8 And the like is vsed by the Apostle Let your conuersation be such as becommeth the Gospell thing else but that grace of God in a mans heart whereby he beleeues the promise of saluation and the promises of the Gospell and applies them to his owne soule and therfore Saint Iames saith Iames 2. Shew mee thy faith by thy workes Dost thou delight in the Law of God and loue his Word Dost thou delight in his worship and calling on his Name Dost thou find thy faith to Purifie thy heart Acts 15.9 This is some part of that fruite which God requireth of thee This fruite Peter brought forth Thou art Christ the Son of the liuing God Math. 16.16 This was the fruit that the Disciple Iohn brought forth Ioh. 6.69 Ioh. 11.27 Wee beleeue and know that thou art Christ the Sonne of the liuing God And indeed this is the first stone that is to bee laid in the building vp of a Christian and therefore very fitly called a Foundation and the Collossians are said to bee Rooted and Built and Stablished in the Faith Col. 2.27 And indeed this is that sure foundation that shall beare vp the whole frame of our soules against all windes and weathers It is the first worke of change in the heart and the first difference betwixt man and man when God by faith purifieth the heart Act. 15.9 It will suffer no vncleane thoughts vnlawfull lusts Note or wandring motions to
punished with them as Lot in Sodome was taken prisoner and all his houshold and therefore as men doe shunne a house infected so let vs shunne such company as most dangerous pernitious and hurtfull And heere wee are to wonder at Vse 1 the palpable blindnesse of wicked men at their blockishnesse and senselesse security that though their estate bee as wee haue heard out of the word of God and testimonies of holy Scriptures so cursed miserable wretched and damnable yet they see it not they feare it not they beleeue it not they feare no danger they desire no remedy their mindes are so blinded through selfe-loue and so hardned in all kinde of sinne that nothing can moue them and do them good They bee like the Smiths dogge no strokes nor sparks can awake them Of all diseases they be most dangerous that be least felt as the Apoplexy dead Palsie Lethargie c. So when a man is sicke euen soule sick and sick vnto death and feeleth no paine his case must needes bee dangerous Many men complaine of the stone in the kidny and ride and runne night and day to find ease for it but few complaine of the stone in the hart men haue hard stony and flinty hearts And neither loue of heauen nor feare of hell neither mercy nor iudgement can moue them or make them to repent Well to conclude this point let men take their courses runne on in sinne walke in the counsell of the wicked stand in the way of sinners and sit in the seate of the scornefull Let them refuse the counsell and the company of Gods seruants and when they haue done all that they can they are but cursed caitifes and the time will come that they will curse the day that euer they were borne and say Woe worth the time they kept bad company Wised 5. Reue. 6.13 Oh what fooles and mad men were wee When they shall wish the heauens to fall vpon them and the rockes to crush them in peeces for feare of the anger of God And thus much for the generall description of a wicked man in these words The wicked are not so But as the Chaffe which the wind driueth away THe Prophet Dauid hauing shewed the difference betwixt the godly and the wicked by a generall Introduction It is not so commeth now to set out their estate by a Similitude and Comparison where hee compares the wicked to Chaffe And it is all one as if hee should say The wicked and vngodly man is not like a tree well planted and watered that beares good fruit and alwaies flourisheth but like vnto Chaffe which hath no root at al in the earth no iuice nor sap but wants all kinde of good fruit and greenenesse so as it is easily scattered and dispersed with euery blast of winde Euen so the wicked are not rooted nor grafted into Iesus Christ and are altogether voide and destitute of all fruite of good workes and of all sauing grace haue no iuice nor sap of goodnesse in them and in time of trouble and temptation they fall away yea euery blast of false doctrine euery storme of temptation triall or persecution yea the least blast of Gods anger driueth them hither and thither they know not which way to turne them So that in this Similitude or Comparison there are two things to bee considered of vs. First the matter whereunto the wicked are compared vnto Chaffe Secondly the condition of Chaffe which the winde driueth away In the former of these wee are to consider how the wicked resemble Chaffe naturally and accidentally Wicked compared to Chaffe How Naturally Chaffe is light and vnprofitable First it is light containing in it no solide and weighty matter but a very sleight and frothy substance 1 Light subiect to many alterations euen so the wicked are not solide in their purposes enterprises weighty in their carriage and courses but as Chaffe light easily tossed blowne away It may appeare vnto vs that the wicked are as Chaffe light because they bee light of their words Ecclesiastic 12.26 they haue not their mouth in their heart like a wise man but they haue their heart in their mouth like a foole Do they promise any thing their words are as wind as the Prouerb is Doe they vow any thing they keep their vowes like those that vowed Pauls death Do they sweare any thing they are but as belles and bubbles in the water broken in a moment of time So that the wicked in respect of their words vowes or othes may well be compared to Chaffe light Againe the wicked may well bee cōpared to chaffe light because they are light of their minds entertaining and excluding one while admitting another while reiecting infinite purposes and thoughts of heart Againe they are light of their bodies by cōmitting many fornications Yea let their vertues be compared with their vices it will then appeare That they are lighter then vanity it selfe Secondly as the wicked are like Chaffe light so are they vnprofitable and that two waies First in matters temporall concerning this life wherein though they haue ability as they haue for the most part yet they want wil to do good with the same Secondly in matters spirituall wherin though they haue a will which is a rare thing to bee found in the wicked yet they want ability Vnprofitable First the wicked are as chaffe vnprofitable in regard of matters temporall For who doth regard the afflictions of Ioseph For either their will is wholly bent vpon Couetousnesse or Prodigality This is an euill which the Preacher saw vnder the Sunne Eccl. 6.2 A man to whom God hath giuen riches and treasures and honours and he wanteth nothing for his Soule of all that he desireth but God giueth him no power to eate thereof but a strange man shall eate it vp Yea such is the case of many a man that where hee locks vp his riches from others with one locke hee lockes them vp from all power is of God Hee doth bring downe the mightie from their seate Yea hee hath all creatures at a becke and at a call to humble man yea and the least of all creatures when it is armed and sent of God is sufficient to destroy the wicked as Frogges Lice Flies and the like creatures did Pharaoh and the Egyptians Exod. 10. and as the Palmer-worm and the like kind of Caterpillers did the men of Iuda and Israell Ioel. 1.3.4 And therefore this must needes bee a terrour vnto the wicked who are no stronger then the chaffe to resist the wind of Gods iudgements This may teach them humllity and pull downe the haughtinesse of their hearts when they shal heare the irreuokeablenesse of their destruction Secondly seeing the destruction Vse 2 of the wicked are irreuokeable and that the iudgements of God come suddenly we are taught heere that it is our dutie to awake out of sinne and to bee watchfull ouer our owne soules
reproue the cursed practise of vngodly men Vse it is wonderfull to see how bold they bee to abuse Gods Seruants to mocke them and to disgrace them to slander and reuile them they thinke them the worst men that liue in the world they traduce them and bring them on the Stage they loade them with vile and odious names Now what doe they else then set themselues against God himselfe seeing they hate them whom God loues And as this may serue for the terrour of the wicked so it serues to comfort euery poore child of God What though the world hate thee so God loue thee Oh remember that the Lord loues and allowes of thee Now then if God approue of thee what though all men in the world did refuse or condemne thee If the King should grace a man and honour him what would this man care for the contempt of a Scullion boy Well let this be a comfort and encouragement vnto vs that God knowes and allowes of vs For what were the fauour and approbation of men if this were wanting Obiect How a mā may know whether Christ approue of him But how shall a man know whether God knoweth him thus with his speciall knowledge or not I answere First if God know any man for his by his speciall and effectuall knowledge Answere then hee begets in him the knowledge of himselfe As the light of the Sunne falling on our eye by whose light wee behold the Sunne againe Ioh. 10. I know my Sheep saith Christ and they know mee Secondly if God thus know any man with his especiall and effectuall knowledge of his so as hee loues and likes of him it begets the loue of God in a mans heart So as God loues him hee is inflamed to loue God againe 1. Ioh. 4.9 and in loue vnto him is loath to offend him and most carefull to please him And therefore if wee would know whether wee be thus knowne of God let vs labour to finde our hearts thus enflamed with the loue of him Thirdly whom GOD knoweth thus he chuseth to bee his Childe in CHRIST IESVS delights to blesse him Now then this workes in the heart of a godly man another work namely to choose God to bee his God to set his heart on him to delight in him to adore him as his God to loue him feare him obey and cal vpon him and to trust in him as his God Thus you see how a man may know whether God know him with this special and effectual knowledge which is proper to the Elect alone namely by these fruites and effects in our hearts For as we see though euery man cannot come to see the Kings Broad Seale yet can discerne the picture of it in wax and say This is the Kings Broad Seale So though men cannot ascend to Heauen to know the secret counsell of God yet by these fruites and effectes of his knowledge men may know his will whether they be his or not Well to conclude seeing the Lord thus knowes and acknowledgeth yea loues and likes of the life of a godly and righteous man let vs bee encouraged to goe through-stitch and to resolue of this neuer to be daunted or discouraged with the hard measure of vngodly men All our care should bee to please God and to bee approued of him and therefore so long as hee doth approue of vs let vs not care what man can doe against vs. But the way of the wicked shall perish Doct. 2 The Lord hates a wicked man and al he doth Esay 1.11 HEere we learne that the whole life of a wicked man and whatsoeuer he doth is abhominable the Lord hates him and all he doth What haue I to doe with the multitude of your Sacrifices saith the Lord. And againe Esay 66.3 The Sacrifices of the wicked are abhominable vnto the Lord. Now if the best actions of a wicked man his Hearing Reading praying Ier. 7.8 Prou. 15.8 and Receiuing be abhominable to the Lord how much more their swearing cursing banning prophaning the Sabboth drunkennesse vncleannesse lying stealing c. Againe without faith it is impossible to please God Heb. 11.6 Now no wicked man can haue true faith because Faith purifies the heart Acts 15.9 and is neuer seuered from true repentance and amendment of life And therfore the way of the wicked seeme it neuer so goodly and glorious in the world all their studies and endeuours shall perish and come to destruction in the end Pro. 20.17 Iob. 20.29 This is the portion of the wicked man and the heritage that he shall haue from God for his workes This shewes the state of most men to bee miserable and vnhappy Vse For onely those bee blessed whose liues do please God Now alas what delight can God haue in the filthy liues of most men whose whole delight and study is in sin and wickednesse in all kinde of lewdnesse and prophannesse haue no care to please God but euen obstinately rebell against him surely the Lord hates them and all they do O wofull condition of such sinful men that betake themselues thus vnto the way of sinne Not as though they walk therein but for a time but as such as purpose to tread therein for euer From this wofull estate the Lord deliuer vs for his Christs sake Amen A Prayer for the Morning O LORD and our good GOD wee thy poore vnworthy seruants according to our bounden duetie are heere assembled together in thy Name O LORD it is thy owne Commandement that wee should call vpon thee in all our necessities and it is likewise thy promise that thou wilt heare vs in assurance whereof wee are bold now to come vnto thee acknowledging first of all that wee are altogether vnworthy of our selues as of our selues to request for any fauour or mercie at thy hands for from our cradles vnto this present there hath beene in vs nothing else but Apostasie and rebellion yea Lord we haue so added sinne vnto sinne as if there were no other end why wee were sent into the world but to prouoke thee to wrath and to heap vp a great measure of iniquitie against our own soules against the day of wrath Our sinnes of omission our sinnes of commission ô Lord they are many and great and if thou shouldest call vs to a reckoning euen for the least of them we are not able to answere thy Maiesty for one of a thousand yea Lord wee confesse that it is thy mercie that endureth for euer and that hath beene the cause that wee haue not long agoe tasted of thy iudgements O Lord be thou mercifull vnto vs still for thy Names sake separate our sinnes as farre from thy presence as the East is from the West Bury them in the graue of thy Sonne Christ that they may neuer rise vp againe in this world to accuse vs or in the world to come to condemne vs. Teach vs to consider good much lesse to