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
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
proued pag. 275. Doct. 2. All mankind diuided into two rankes pag. 286. VERSE 6. Doct. 1. A great comfort to the godly that God doth approue of them pag. 294 Doct. 2. The Lord hateth a wicked man and all hee doth pag. 298 A Prayer for the Morning p. 301 A Prayer for the Euening p. 309 A Plaine and Familiar Exposition vpon the first Psalme first Preached and now published for the benefite of Gods Church The first Psalme VERSE 1. Blessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sitteth in the seate of the scornefull CONCERNING the Book of the Psalmes Quid est quod non in Psalmis August Psal it is an Epitome of the whole Bible teaching vs what wee are to beleeue and doe both to GOD and man in which we may as in a glasse cleerely behold the natute of GOD his Wisedome Goodnesse and Mercy towards his Church and Children as also most notable spectacles of his fearefull wrath and vengeance against the wicked and vngodly If men would learne to pray vnto God and craue for any mercy and blessing at his hands Loe heere bee excellent plat-formes of true Idem Nonne omne quod potest dici bonū quod ad vtilitate animae pertinet procedat ex ipsis hearty and earnest prayers If men would giue thankes for blessings receiued or for iudgements escaped or for deliuerance from wicked and vngodly men heere bee most worthy examples and directions Againe if men would finde comfort in temptation trouble and affliction and learne with patience to beare them there is no part of the Bible more sweete and comfortable then this Book of the Psalmes And therefore it should bee our delight and study and wee ought to spend the more time in the reading and in the meditating of so excellent and worthy a Booke This Psalme is set downe before the rest This Psalm is a preface to the whole Booke of Psalmes Iohn 5.39 as a Preface to stirre vp euery faithfull Christian to the dilligent and carefull study of the holy Scriptures and the blessed Booke of GOD as our Sauiour saith Search the Scriptures c. Because that will bring a man to true happinesse in the end namely to know GOD to bee his GOD to know IESVS CHRIST to know himselfe and to direct him in the narrow way that leadeth vnto life This first Psalme is set downe without any inscription As Athanasius and Hilar. affirme and therefore it is vncertaine by whom it was penned whether by Dauid as most like it was or by Esdras who is rather thought to haue gathered them together and ioyned them thus in one Volume or Booke as now wee haue them This Psalme doth teach vs these two worthy points namely how the godly man liues and walkes in this world Summe of the Psalme what manner of life hee leads on earth and also what happinesse and blessednesse is reserued for him in the life to come in heauen v. 1.2.3 The second part shewes the contrary life of the wicked and vngodly as also what fearefull vengeance and eternall iudgements are prepared for them ver 4.5 And the parts of this Psalme are two In the former part is a description of the contrary estate of the godly man and the wicked man namely that the godly man is certainely blessed and the wicked man cursed in the fiue first verses The other part shewes the chiefe cause of the happinesse of the one and the misery of the other verse the sixth Because GOD knoweth that is likes loues and allowes yea doth blesse and prosper the way of the one but he hates abhorres and dislikes the way of the other and GOD doth curse it and make it most vnhappy and miserable vnto them So that we see the summe of this Psalme is this that those are blessed whose way that is whose life and conuersation the LORD loues likes and allowes of so as he doth direct and blesse it But the LORD allowes and takes care of the way of the righteous and godly man therefore the godly man is blessed Now seeing this is the maine Proposition of this Psalme to proue that the godly are blessed Therefore the Prophet doth first shew who bee truely godly as verse 1.2 and then wherein their blessednesse doth consist v. 3. The godly man is described two waies First Negatiuely shewing what hee doth carefully shunne and auoide v. 1. Secondly Affirmatiuely shewing what he doth carefully embrace and follow v. 2. Concerning the things which the godly man doth euer carefully shun and auoide they are heere laid down to bee three in number by a most excellent kind of speech laid downe by way of graduation wherein the Prophet shewes how men proceed by degrees to bee wicked for there is an increase and proceeding in sin Three sorts of wicked men as we may see in euery step of this graduation first in the persons secondly in the manner and thirdly in the sin it selfe And indeed there is a variety and multiplicity of sinnes and as they are diuers and of diuers kinds so the variety of number causeth a diuersity of names The counsell of the wicked the way of sinners the seate of the scornefull For as one saith well there is a fruitfull crop of sinne Peccata frugifera seges c. Cypri ser de morta and there is none of the sonnes of Adam but may say with Manasses in his prayer I haue sinned aboue the number of the sand of the sea First Hee doth not walke in the councell of the wicked where we see the persons are said to be wicked the originall word signifieth a man that is neuer quiet but euer thinking or doing something that is euill like the raging sea whose minde is euer troubled and tempted with euill thoughts and perturbations By Counsell hee vnderstandeth heere the craftes and subtelties of the wicked by which they push themselues forward and labour to draw others to the like according to that of Salomon My sonne if sinners intise thee consent thou not Pr. 1.10.11 Prou. 4 14. if they say come let vs lay waite for bloud c. So that the Prophet meaneth heere that hee is blessed that ioyneth not himselfe to commit sinne with the vngodly nor by himselfe doth commit the same as sinners do The second sort of euill men whose company hee doth auoide are called Sinners the word signifies such as not onely are of a naughty heart and being seduced by bad counsell liue in sinne but such as delight in sin and haue in them a constant and setled purpose to liue in sinne The third sort of euill men whose company he doth auoide are called Scorners And they are such kind of wicked men as being hardened in heart do still confirme themselues in their wicked life and get such a habite and custome in sinne that they shame not to make a mock of GOD and
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
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
come wouldest be assured that thou art the childe of God in his fauour reconciled vnto him in Iesus Christ wouldest thou bee assured of the saluation of thy soule Oh labour then to become a godlie and a religious man repent of thy sinnes past amend thy life walke before God in new obedience labour to keepe faith and a good conscience hate euery euill way cleaue vnto the Lord delight in his word let it be the ioy of thine heart then certainely thou shalt bee Blessed and happpy for euermore Vse 5 To conclude if the godly man be blessed then the wicked man must of necessity be cursed if the estate of the righteous and religious man be so comfortable and blessed then the estate of the wicked and vngodly must needes be miserable and cursed according to that of Moses vnto the Israelites Deu. 28.15 If thou wilt not obey the voyce of the Lord thy God as indeede Obedience is farre from a wicked man howsoeuer he may come with Saules painted Sacrifice Ps 119.21 what followes Thou shalt bee cursed in bodie and cursed in soule c. Againe Thou hast destroyed the proud and cursed are they that erre from thy Commaundements And this miserie of a wicked man doth consist in these things especially First Wherein the wicked are cursed that hee can haue no assurance that hee is the childe of God that he is reconciled to God in Iesus Christ or in his fauour nay he may assure himselfe that hee is out of his fauour and that God hates him as his enemy and that he will manifest his wrath and displeasure vpon him by plaguing him here in this life and by damning him for euer in the life to come Yea the Lord beginnes that condemnatory sentence in the heart of a wicked man in this life For euerie sinne which a wicked man doth commit there ariseth many times within their Consciences accusing thoughts and there is also a Sentence within him giuen out against him presently after he hath committed sinne there is a sentence within him gone out against him by themselues iudgement is gone out against themselues which sentence albeit the wicked man doe not marke yet the voyce of his owne disordered affections crying out so loud that hee cannot heare ths voyce of his owne conscience accusing and condemning him yet many times in this life affection is silent as to Balthazar and Iudas Dan. 5. Mat. 27. then conscience doth pronounce sentence against him with a shrill voyce 1. Ioh. 3.20 Now if a mans conscience doe condemne him God is greater then his conscience and will much more condemne him But assuredly in the day of iudgement it will crye aloud in the eares of the Lord against the sinner for iudgement and vengeance And this is not the least misery vnder which the wicked man remaines being out of Christ Secondly hee can haue no assurance that his sinnes bee pardoned but rather may be assured that his sinnes stand vp in account against him Reu. 20 13 and that hee shall bee condemned for them For it is that prerogatiue which belongs onely to the godly man to haue his sinnes couered Euen the Blessed Man Ps 32.1.2 but as for the wicked and vngodly the Lord is farre from iustifying them but their sinnes remaine yet in Gods booke of account and shall assuredly one day bee layd to their charge when the booke shall be opened and their horrible sinnes made manifest to the whole world euen to Men and Angels euen these their most secret sinnes which now they haue committed neuer so closely in the darke shall then come to light and they shall not haue so much as one figge-leafe to couer their nakednesse or one friend to speake so much as one word to the LORD Chiefe Iustice of Heauen and Earth but their own consciences beeing as a thousand witnesses against them they shall then bee held euen speechlesse and the Lord will manifest vpon them the fiercenesse of his wrath in that day Thirdly hee can haue no peace of conscience Esay 57. For there is no peace to the wicked but alwayes carries about him an euill conscience that will neuer giue him rest but is as the flashings of hell-fire vnto him or else hee hath in him a dead and sleepy conscience scared as it were with an hot Iron that hee feeles not the weight and burthen of his sins Which iudgement is no way inferiour to the former Mal. 3.5 Ioh. 5.45 Iosu 24.27 Iam. 5.3 Oh miserable then is the state and condition of the wicked that haue no true peace in life nor death nor after death for the LORD himselfe at the last shall bee a iudge and a witnesse against them Moses the righteous seruants of God shall be a witnes against them yea the dust of their feet that brought the glad tidings of peace shall witnesse against them the stones of the field the posts of their houses their mote-eaten garment all shall come in against them to hinder their peace with God and their owne consciences will they nill they shall cry aloud and say Righteous art thou oh Lord and true are thy iudgements Fourthly hee can haue no hope nor any assurance that he shall bee saued but is either carried away with a carnall perswasion or presumption which will deceiue him in the end their consciences being seared or else most iustly feare that they shall bee damned their consciences being awake Now then if this bee the fearefull and most woefull estate of all wicked men that liue in sinne without repentance Who then would liue in such an estate of life to gaine a Kingdome in so great danger of eternall death and damnation euery day they arise why doe not such repent and turne vnto GOD that so they may be saued Fifthly and lastly if a man bee out of Christ vnregenerate let him abound neuer so much in wealth liue in honour bath himselfe in pleasures yet remaining still in his sinnes he can take no sound comfort in any of these Tit. 1.13 For to them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Their sweete sauours and pleasant smels are stinch their meats and drinkes are gall and wormewood their delicate fare is poyson their costly apparell as menstruous cloth and their life a death and they shall one day answere for euery bit of bread they haue eaten as theeues and vsurpers of those things that are none of theirs for of proper right they belong vnto the godly man thus haue we briefly seene wherein the wicked man is cursed and miserable That doth not walke in the counsell of the c. THe godly mans vertues bee heere first set downe by a Negatiue contestation in these words Hee walketh not in the counsell of the wicked Out of which wee may obserue that there is a counsell of the wicked And this is either priuate amongst themselues
or else publike with others The counsell of the wicked which is priuate in themselues is a rumination Doctr. There is a counsel of the wicked as of the godly or some other preparation in euery wilfull and intended sinne And hence it is that the Schoole-men affirme that consilium actus exitus must concurre in euery wilfull intended sinne And this is very apparant by the example of Iesabel 1. Reg. 21.8 that when she perceiued the King to bee so heauy for that he could not get the vineyard of righteous Naboth shee counselled with her selfe what she might doe to the end she might obtaine it and at last determined to write to the Gouernours of the Citie in Ahabs name to proclame a fast 2. Sam. 12. and to cause Naboth to bee brought forth before the Assembly and stoned to death This is cleere againe by the example of Dauid when hee walking vpon the roofe of his Palace had cast his eyes vpon the beauty of Bathsheba hee did first take this counsell within himself concerning an enquiry what she was secondly sent messengers vnto her to moue her to lie with him and lastly committed the act it selfe This might bee further cleared by the example of Cain Iudas and all to confirme the truth of this point vnto vs. Besides this priuate there is a councell of the wicked publique with other Mich. 6.16 as in the daies of Omri when cruell and wicked Statutes were made against the Lord and his people 1 Reg. 12.28 So in the daies of Ieroboam how did he take counsell and at last concluded to make two Calues for Diuine worship the one wherof he set at Bethel the other at Dan And in the daies of Nabuchadnezar what a Decree was gone forth by the King the Lords and Nobles Dan. 3.1 touching the worship of the golden image that was set vp in the plaine of Dura in the Prouince of Babylon So in the time of our Sauiour CHRIST Iohn 9.22 vnder the new Testament the Iewes had agreed together that all that confesse CHRIST should bee excommunicate Acts 4.18 and forbad the Disciples from Preaching any more in his Name And also in their Councell was our Sauiour CHRIST condemned to death Mat. 26.66 And the reason is cleere for the further manifestation of the truth of this point Reason for as no man doth gather Grapes of Thornes or Figs of Thistles so what other fruite can bee expected from such an vnsauory roote whose very Mindes and consciences are defiled Tit. 1.13 but that all their whole consultations and actions should be impure vnholy and vncleane Vse Hence then we may obserue that the doctrine of the Church of Rome touching this point is most false That Generall Counsells can not erre But wee haue cleared this before that they may erre and doe erre for what should I speake of the second Nicene Councell which set vp Idolatry and gaue bodies to Angells and the soules of men Councells therefore haue beene mis-led and may erre Now the Prophet proceedes further to shew who is a godlie man and what be his properties and teacheth vs in these words that the first step and entrance to the leading of a godly life is to renounce the counsel and company of lewd wicked and vngodly men whence wee obserue this doctrine Doctr. 2. The occasions ef sin are to bee auoyded That hee that would preserue himselfe from sinne must carefully auoide all the occasions thereof The Wise-man teacheth this Doctrihe That he that walketh with the wise shall be wiser But a companion of fooles shall be worser This doth appeare by the example of Ionathan who by the friendship and familiarity which he had with Dauid changed his life to better Pro. 1.13 whereas Salomon by societie and coniunction with the idolatrous wiues fell into idolatry 1. Reg. 11. and Rehoboam by walking with his yong Councellours and following their aduice became worse and worse If then we would auoyde euill we must beware of all occasions and no occasion more daungerous then euill company euery man therefore must take heede to himselfe and beware how hee ioyneth himselfe with acquaintance with al men indifferently lest by their meanes hee bee corrupted For euery man by nature is like dry wood which is apt to kindle so soone as fire is put to it so giue a man the least occasion and presently hee yeeldeth to sinne Mecum est quicquid mihi nocere potest Bernar med 11 There needes not indeede anie Diuell to tempt vs but let the least occasion that is bee offered vnto vs and straitway man becommeth a tempter vnto himselfe And this is that which the Apostle saith Iam. 1.14 Euerie man is tempted when hee is drawne away and enticed by his owne concupiscence The enemy by which wee are ouercome is in our owne bosome that is mans naturall corruption Genes 36. which is fewell for the kindling of the fire of Sathans temptations This appeares in Euah the Mother of vs all in the first transgression first shee sawe the fruit secondly shee conceiued a liking of it thirdly shee desired it fourthly shee eate of it Dinah the daughter of Iacob wandring abroad laid her selfe open vnto sinne and so fell which might haue been preuented had she auoyded the occasions thereof And Dauid a man after Gods own heart hauing set open the casements of his soule his eyes by the which the Diuell did easily winde himselfe into his heart and beheld Bathsheba washing her selfe 2. Sam. 11. but by by he lusted after her sent for her and lay with her So violent is mans corrupt nature in apprehending euery occasion that may draw him to sinne It is therefore a point of great wisedome to discerne betweene the deceipt of sinne and the fruite of sinne before it bee committed O flattering enemy In the action of committing it is as sweete as poyson after it is committed a biting serpent It comes to a man with a smiling countenance as Ioab to Amasa Art thou in health my friend but with all it strikes to the heart and woundes vnto death This doctrine serueth for the reproofe Vse 1 of those who are so farre from the auoiding of the occasions of sinne as that they do freely and of their owne accord seeke and follow after them they will not tarry with Ioseph till they bee tempted by others but they seeke all occasions and watch all opportunities to tempt others Neuer rauenous beast did more eagerly pursue the prey then some doe hunt after the occasions of sinne which is madnesse with a witnesse as if the flesh were not proue enough of it selfe vnto that which is euill but that paines must bee taken to helpe it forward to sinne Oh then how carefull ought wee to bee to watch ouer our waies and to auoide all the occasions of sinne Countergard thy heart saith Salomon and keepe it with watch and ward Prou.
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
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
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
all that God could do vnto her And this was the case of cursed Pharaoh who seemed to mocke God to his face when he said I know not the Lord neyther will I let the children of Israell goe Exodus chap. 9. So then the doctrine that wee gather hence from the Text is this That euill men Doctr. 1. Wicked men proceed by degrees to be exceeding sinful doe not vsually make a stay in sinne when at first they haue committed it but they proceede by degrees to bee worse and worse Falling from one mischiefe to another First the Diuell will suggest euill thoughts into a man his euill thoughts doe tole on consent consent breedeth action action bringeth custome and custome begetteth a necessity in sinning which is the fore-runner of death This appeareth in Caine in Pharaoh and in Iudas who by steps and degrees in sinning came at the last to bee hardened in sinne Mat. 26.8 Iohn 12.5 Mat. 27.5 As in Iudas who was at the first a cunning Dissembler secondly a secret Thiefe thirdly a bold Lyer fourthly a Traytour and lastly a Reprobate And thus a wicked man as it is in the Psalme They fall from one wickednesse to another And as wee see it cleere heere in the wordes of this Text from walking to standing and from standing stocke still in sinne at length through custome come to lie downe and wallow in sinne Oh happie then is that man that sinneth least next hee that returneth vnto God soonest but most wofull is the estate of him that goeth on in sinne that with Ahab Hath solde himselfe to worke wickednesse in the sight of the Lord Psal 69.17 Iere. 13.23 Heb. 10.26 Heb. 12.17 Roman 2. For marke what followeth Can the Blacke-Moore change his skinne or the Leopard his spottes Then may they doe good who haue accustomed themselues to doe euill Where the Prophet sheweth That custome in sinning is almost an incurable disease This is a lamentable estate and this is a fearfull iudgement of God for a man thus to be left ouer to himselfe to fall thus from one euill to an other and to heape together a great measure against the day of wrath Psalme eighty one verse eleauen And the cause of all this in a man is his disobedience towards his God For this doth the Prophet make cleare when he saith My people would not heare my voyce and Israell would haue none of mee So I gaue them vp vnto hardnesse of heart and they haue walked in their owne counsells Where the Prophet Dauid sheweth That seeing they would not be reclaymed and reformed as in mercie towardes them the Lord vouchsafed them the means of reformation his word therefore the LORD gaue them ouer to the hardnesse of their owne hearts that so they might fill vp the Measure of their iniquities 1. Thessalon 2.16 and that the iust wrath and vengeance of the Lord might then fall vpon them Hence wee are taught how dangerous Vse 1 a thing it is to giue any entertainement vnto sinne at the first it will bring a man to the height of sinne in the end euen openly to professe it and to practise it with delight and greedinesse custome in sinne taketh away all sence of sinne so as by custome men come to iudge of sinne to be no sinne yea it makes it very naturall to a man so as such men who at first would haue beene ashamed to haue beene seene amongest lewd company yet by custome haue gotten such an habite of sinne that they haue growne to bee verie impudent and shamelesse like Thamar who at the first did play the whoore with a vaile as being ashamed to bee seene but afterwards grew more impudent Iere. 6.15 so many a man would haue blushed to haue beene heard sweare to bee seene drunke to bee found in vnchaste companie but through custome haue growne so impudent that afterwards would blush at nothing And when a man takes the chaire of sinne and sits downe in it and hath got a custome and taken delight in sinne how hard a thing is it for a man to leaue that sinne Iere. 13.25 Hee that hath got an habite and custome of swearing as hee growes shamelesse in it so how hardly doth he leaue it euen so of drunkennesse c. A nayle knockt into a post with many blows is hardly pulled out and sinne often committed and growne familiar with a man through custome is hardly left Custome is like a strong streame it carrieth a man into all sinne with violence And as a man by continuall labour so hardeneth his hand that it becommeth sencelesse so custome in sinne so hardneth the heart that a mans conscience becommeth sencelesse This must teach vs to repent betimes not to suffer sinne to come to such an head that it is more likely to master a man then a man it For if thou doost not repent this day thou wilt finde it harder to repent to morrow thy selfe growest weaker Note thy sinne stronger and Custome is a tyrant which will hardly be resisted therefore it shall be thy wisedome to repent with speed to delay no longer but while it is called to day to breake off thy sinnes and to turne to God for mercy Vse 2 Wee are taught hence that seeing wicked men grow worse and worse adding sinne vnto sinne and committing all iniquitie euen with greedinesse so their damnation doth not sleepe 1. Pet. 2.3 but they draw nearer and nearer their destruction yea the iudgements of almightie GOD follow them at the heeles and in the end will ouertake them Thus it was with the old world What an heap of sinnes had they gathered together adding sinne vnto sinne as drunkennesse vnto thirst Genes 6. But when the measure of their iniquity was full the Lord God was at hand with his iudgements and they could not escape This was the case of the sinfull Sodomites Genes 18. whose sins cryed vp to Heauen for vengeance howsoeuer they might glut themselues with sinne and drinke downe iniquitie like water it was but for a season the Lord would bee no longer prouoked by their wicked and sinnefull liues but sent downe fire and brimstone from Heauen vpon them euerie sinne doth helpe somewhat to increase the weight and to fill vp the measure of a wicked mans iniquitie Mat. 12.36 And that God which keepeth a Register of the workes of all men Reu 20.12 will one day giue vnto euerie man according vnto his workes And when they shall goe the way of all flesh they shall then say what hath pride profited vs and what hath the pompe of riches brought vs to 2 Cor. 5.10 When they shall see that all the dayes of their life they haue vvearyed themselues in vaine and then shall be plunged into irreuokable and intollerable torments This may serue to reprooue such Vse 3 as relying vpon their owne wittes knowledge strength and goodnes dare conuerse and keepe companie with notorious Atheistes
applying of the heauenly doctrine of the word of God And indeede this is heere set downe as a true fruit of our loue to the word as the loue of the word is made a true fruit of a godly man for as it is impossible a man should be truely religious and feare God yet haue no sound loue nor delight in the word of God so is it likewise impossible a man or woman should truly loue the word of God in their heart that seldome or neuer bestow any paines in the serious and earnest meditation of the same Dauid calls God to witnes that the loue he bare to the law of God was exceeding great when he said O how do I loue thy Law Psa 119.97 And in the same verse he seemes to proue the same to God it is my meditation continually which indeed is a note of true loue to be euer thinking of the thing beloued And in very deed the carefull and diligent study the often and earnest meditation of the word of God is the very life and strength of all our worship and seruice of God for if men should reade much and neuer meditate it would doe them no good if men should heare much often neuer meditate they should be little the better If men should pray much and often and neuer meditate they should finde small comfort If men come often to the Sacraments and doe not before and after meditate of the Couenant of grace they should not receiue much good thereby so that you see that Meditation is all in all it puts life to our reading hearing praying receiuing and without it al our reading hearing praying and receiuing will stand vs in small stead For without this Meditation this Lawe that is the word of God will eyther in time be forgotten whereby wee shall become vnmindefull of it or else it will prooue as a Talent hid in the ground vtterly vnfruitfull vnto vs for this Meditation indeed is the third steppe of a true conuert The first is to heare the word of God readily the second to remember it diligently and the third to Meditate on it seriously and this is compared to the Chewing of the Cud Deut. 14.6.7 which is neuer found in the vncleane but in the cleane beasts True it is that hearing and reading the Word will beget knowledge but Meditation is the speciall meanes to worke vpon the affection for else all our knowledge shall onely be in generall idle and swimming in the brayne which may well bee called braine-knowledge but no heart-knowledge but by serious Meditation wee doe applie that wee heare to our owne selues in particular laying the Doctrine to our owne hearts applying it to our selues to comfort our sad soules to humble them for our sinnes and to square our liues thereby that wee may in all things keepe a cleare conscience before God and man The Lord giues Ioshuah a straight charge to doe thus Let not the Booke of the Lawe depart out of thy mouth But meditate therein day and night That thou mayest obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and thou shalt then haue good successe Ioshua 1.8 and Deuteron 6. vers 6.7.8 And thus the seruants of God haue been much exercised in meditation and thereby haue growne woonderfull not only in knowledge but in practise as we may see in Dauid Psa 119. who tooke great delight in Gods Lawe and made it his meditation continually And of Isaac it is reported that hee went out into the fieldes in the euening to meditate Genesis cha 24. This reprooues the common fault Vse 1 in the world that most men vtterly neglect this duety seldome or neuer settle themselues to meditate in the Lawe of God and his heauenly Doctrine It is hard to finde a man or woman that makes any conscience of this duetie to set themselues apart and set themselues in Gods presence to call to minde that they haue heard and learned to applie it to themselues in particular to humble them or to comfort them And this is the cause why most men hearing and reading so much as they haue yet profit so little in knowledge faith repentance and obedience They can be content to heare the word preached and taught and it may be now and then to reade a chapter but to thinke vpon it to ruminate vpon the word of God and as it were to chew the Cudde to call the same to minde againe to applie it to themselues to labour to profit by it this they cannot indure this they care not for For if men did carefully meditate of the things they heard and read how could they be so ignorant in Gods word as most be So voyde of knowledge faith repentance humilitie zeale patience and the like gifts and graces which accompany godlie and holie meditation For bookes of Statutes men wil not only haue them in their houses but at their fingers ends but Bible they haue none And if they haue it lieth vpon the deske or table and they reade it not And if sometimes they reade yet they neuer meditate thereon This may admonish all men as Vse 2 they loue their owne soules to make more care and conscience of the performance of this duetie to call to minde that wee doe heare or reade to thinke and muse vpon it to chew the Cudde to lay it to heart yea and to applie it to our owne soules and consciences in particular This is like the rumination or chewing of the Cudde to lay it to bee found onely in the cleane beasts whereas they which chewed not the Cudde Deuter. 14 6.7 were vncleane This is the marke and propertie of a godlie and Blessed man whereas the not doing it is the marke of a wicked vngodly man Let vs then remember that we make the word of God our Meditation continually Many men meditate much some in one thing and some in another as they are led by fond affection some thinke of honours some of pleasures some of riches some of one thing and some of another And of these they doate and dreame talke and speake continually But heere wee are taught another lesson namely that our mindes must especially be set vpon the word of God that must be our delight and the ioy of our heart 3. Point The last point in this Verse is the circumstance of Time namely not by fittes But the godly man keepes a continuall course in the study and meditation of the word of God so as hee setteth apart some time for the worship and seruice of God at least twice a day to meditate and study in Gods Booke Hence wee learne that euery one Doctr. 4. A godly man sets some time apart euery day for Gods seruice that will liue a godly life and so please God that he may find comfort to his owne soule and be blessed in the end must set some time apart euery day for
Christ are truely blessed let vs consider a little what great and incomparable benefites we receiue by this our planting and ingrafting into Christ his Mysticall Body First hereby it comes to passe that euery true Beleeuer hath sweet vnion and communion with God the houre and which shall one day as certainely be executed vpon the wicked as now they liue Now in Iesus Christ by being vnited to him and being members of his Mysticall Body we haue three wonderfull remedies against these three fearefull miseries First for the bond of obligation against vs Hee hath taken it away Col. 2.14 and nayled it to his Crosse and crossed and canceled the same with his owne Heart Bloud Secondly for the stinking filthinesse and corruption of sinne Christ hath both perfectly obeyed the Law for vs Rom. 8.1 and also couered vs in his owne righteousnes as Iacob in Esaus garment Thirdly for the most iust and intollerable punishment Esay 53.5 Gal. 2.20 Reu. 1.6 Hee stood in our steed vpon the Crosse and paid the full price and punishment for our sinnes for when Christ suffered in our steed it was as much as if we had suffered The fourth maine benefite which euery godly man hath by being one with Christ is Sanctification which is a wonderfull and supernaturall worke of Gods holy Spirit whereby euery godly man that is a true and liuely Member of Iesus Christ is freed both in mind will and affection from the bondage and slauery of sin and sathan and is by little and little inabled and strengthened by the Spirit of God to will desire and approue that which is good and holy and to walke in it And this Sanctification hath two parts Mortification and Viuification by the former is sinne euery day more and more mortified weakned and consumed by the later inherent righteousnesse is put into them whereby they walke with God in newnesse of life Now both these parts of Sanctification are wrought after this maner First after the Christian man is vnited to Christ planted into him as into a Stocke and become a liuing member of his mystical body Christ Iesus then by his Spirit workes in him two blessed workes First the godly man ingrafted into Iesus Christ receiueth power and strength from the death of Christ to die to all sinne So as the power of Christs death and passion doth kill sinne and mortifie their corruptions For as many as are baptised into Iesus Christ are baptised into the similitude of his death Rom. 6.4 So as the death of Christ is as a corrasiue to eate vp and to consume all rotten flesh and the corruptions of our hearts it eates out sinne and frets it away by little and little till it bee vtterly abolished by death when our Sanctification shall be perfected Secondly euery godly man receiueth power and strength from Christs resurrection to rise out of the graue of sin to newnesse of life to walke with God in holinesse and righteousnes Euen as we see all the parts of the body being ioyned to the head receiue life motion from it Euen so euery Christian as so many parts and members of Christ Iesus the Head receiue from him spirituall life and motion whereby they walke with God in new obedience Vse 1 This doctrine doth first of all condemne the doctrine of the aduersary That man hath free-will in himselfe wee see here that this mysticall Tree Man must bee planted hee can not plant himselfe Indeed man at his first creation had free-will in himselfe but since his fall that blessing is now fallen away and vtterly lost in man And the proofe of this point may appeare vnto vs if we will rest vpon the testimony of God himselfe who professeth thus of man that The imagination of mans heart is euill Gen. 8.21 from his youth vp Now what good can bee willed of him who is first euill Secondly whose heart is a fountaine of all euill Thirdly whose imaginations as streames of that fountaine are euill and that not for a time but euer from his youth vp So that now since the fall of man the freedome of mans will to goodnesse is so inthralled and eclipsed as that of our selues wee cannot plant our selues into grace or into Christ for wee are as Trees not planting our selues but must bee planted by God For hee shall bee as a Tree planted This magnifieth the free grace of Vse 2 God aboue mans free-wll or merit for whereas we do faile to plant our selues yet Lam. 5.21 as it appeareth by the Text wee are planted It is the Lord that must worke in vs both the will and the deed he must turne himselfe vnto vs before wee can turne vnto him This is acknowledged by the Prophet Daniel in that worthy prayer of his when hee saith Dan. 9.9 Rom. 6.23 Ephes 2.8 Luk. 12.32 Compassion and forgiuenesse is in the Lord our God albeit we haue sinned against him This is taught by the Apostle when hee saith that Eternall life is the free gift of God Yea our Sauiour Christ himselfe doth confirme the truth of this when hee saith Mat. 15.13 Ephes 1.6 1. Pet. 2.10 Euery plant which my heauenly Father hath not planted shall bee rooted vp Yea it is worth our best obseruation That the whole worke of mans saluation is called by the name of the worke of Grace or of Mercy And therefore on what part soeuer we cast our eies we shall see the free grace and mercy of God Beginne wee at the foundation of all Gods eternall election and come from thence to the period of all Mans glorification and still aske the question from what root each part springeth The answere must bee From the free Grace and Mercy of God It was the free grace and mercy of God that he should elect vs It was the free grace and mercy of God that hee should send Christ to redeeme vs It was the free grace and mercy of God that he should call vs that he should iustifie vs that hee should sanctifie vs and what can it be but the free grace and mercy of God that wee shall be admitted to an Inheritance immortall and vndefiled 1. Pet. 1.4 So that wee see here in the whole work of mans redemption by Christ There is no footing left for humane merite For the free grace and mercy of God and mans righteousnesse cannot possible stand together they will neuer admit any composition and therefore we must conclude for the whole worke of mans Redemption and say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Lastly seeing all men out of Vse 3 Christ bee miserable and those onely that bee in Christ be blessed let vs labour while wee liue to bee assured of this that wee are regenerate that wee are the true and liuely members of Iesus Christ All men say they hope to bee saued but those that be planted and ingrafted into him none but they that bee regenerate and
borne anew Iohn 3.6 Rom. 1.16 1. Cor. 1.21 none but such as do repent and beleeue in Christ Iesus and bee the true and liuely members of his Mysticall Body And to the end that wee bee not deceiued in so weighty a matter but that wee may assuredly know whether Christ dwell in our hearts by his Spirit and we dwell in him by faith so as we be true and liuely members of his mysticall Body let vs try it by these two waies First by the power of Christs death Secondly by his resurrection If thou bee a member of Christ thou shalt finde the power of Christs death daily crucifying the old man and eating out the corruption of thy nature for as wee see in a mans body when there is much dead flesh in a wound they lay corzie medicines to it to eate it out so the death of Iesus Christ applyed to our hearts by faith doth fret and eate out as a corzie the corruption of Nature Rom. 6.1.23 Rom. 6. 7.8 our dead flesh So as Christ by his death maketh all his members die vnto sinne so as they can not liue in the bondage and slauery of sinne Now then proue your selues you hope to bee saued by Christ Iesus But bee not deceiued Christ died for none but such as bee vnited to him his true and liuely members And none are his members but such as find and feele the power of his death to mortifie kill and weaken the power of sinne and naturall corruption Doe you then find sinne to die in you Doe you finde the strength of your corruption to bee abated the heate of it to bee alayed Doe you feele Christes death fretting it out so as you can say I hate sinne I abhorre sinne It is as bitter as Wormewood vnto mee Doe you finde this change in your liues that you leaue your old sinnes labouring to get out of ignorance to leaue swearing lying stealing drinking whooring c. then your case is good it is an euident token that you are ingrafted into Iesus Christ But if on the contrary part you finde that sinne is as strong now as euer it was and that you are the same now that you were seuen yeares agoe now dying to sinne and rising to newnesse of life Oh deceiue not youe owne soules any longer your case as yet is fearefull you bee not the liuely members of Iesus Christ but wilde Oliues dead branches good for nothing but fewell for the fire The secoÌ„d property of this tree Which bringeth forth her fruit in due season This Tree whereunto the godly man is compared is most like to bee the palme tree Maler in Psalm 1. THis is the second property of that Tree whereunto a godly man is compared namely as it is wel planted and seated by the Riuers side where it hath continuall iuice and nourishment and is well watered Euen so likewise it is fruitfull and yeeldeth sweete and pleasant fruit to him that planted it And that In due season Euen so the godly man being ingrafted into Iesus Christ Palma gaudâ—â— rignis totoque animo bibere gaudet Pli. lib. 13.4 Psal 92.12 as by a riuers side and being a liuely member of his Mysticall Body hee bringeth forth much good and pleasant fruite and that in Due season When as it may best stand for the glory of God and the good of man Heere wee see then who are the true and liuely members or Iesus Doctr. 5. Members of Christ are euer fruitfull Christ who is a true godly man and who is planted as this good Tree in Iesus Christ the true Vine Namely such as bee carefull and endeuour themselues continually to bring forth the blessed fruite of a godly and Christian life Euery Tree is knowne by his fruite A Tree is not knowne by his rhinde nor barke nor branches nor yet by his leaues But euery Tree is knowne by his fruite Matthew the twelfth chapter and the foure and thirty verse a good Tree cannot but bring forth good fruite and a bad tree cannot but bring forth bad fruit So euery man is knowne by his fruite Hee that is a godly man and a true and liuely member of Iesus Christ can not but bring forth good fruite euen the fruit of good workes and a godly life so a wicked man cannot but bring forth bad fruit the workes of darkenesse of a wicked and vngodly life We see if a grift or sciene bee set into a good Stock and take aright it will appeare by the yeelding of fruit But if it doe not prosper then it withers and dies and is good for nothing but the fire So if any man seeme to bee a Christian and to be a member of Christ Iesus and yet bring not forth good fruite Surely his estate is fearefull while he is vnfruitfull he must be pulled away as a withered branch and to the fire he must go Mat. 21.19 A true Christian must not be like the tree which Christ Iesus cursed which had leaues and no fruit but he must be like to the Tree planted by the riuers side that will bring forth fruit in due season Yea that which is more They bring forth fruit in their age Psal 92.14 whereas euill men as the Apostle S. Paul saith 2. Tim. 3.13 wax worse and worse and fall away from God daily more and more this was the summe of the Doctrine of Iohn Baptist to his hearers that they would Bring forth fruit worthy amendment of life Mat. 3.8 And the like is vsed by the Apostle Let your conuersation be such as becommeth the Gospell thing else but that grace of God in a mans heart whereby he beleeues the promise of saluation and the promises of the Gospell and applies them to his owne soule and therfore Saint Iames saith Iames 2. Shew mee thy faith by thy workes Dost thou delight in the Law of God and loue his Word Dost thou delight in his worship and calling on his Name Dost thou find thy faith to Purifie thy heart Acts 15.9 This is some part of that fruite which God requireth of thee This fruite Peter brought forth Thou art Christ the Son of the liuing God Math. 16.16 This was the fruit that the Disciple Iohn brought forth Ioh. 6.69 Ioh. 11.27 Wee beleeue and know that thou art Christ the Sonne of the liuing God And indeed this is the first stone that is to bee laid in the building vp of a Christian and therefore very fitly called a Foundation and the Collossians are said to bee Rooted and Built and Stablished in the Faith Col. 2.27 And indeed this is that sure foundation that shall beare vp the whole frame of our soules against all windes and weathers It is the first worke of change in the heart and the first difference betwixt man and man when God by faith purifieth the heart Act. 15.9 It will suffer no vncleane thoughts vnlawfull lusts Note or wandring motions to
their names to Christ who afterwards when they were to take vp the Crosse of Christ haue gone out and turned their backes vpon Christ Saul beganne well but afterwards he waxed worse and in the end became an open persecutor Ioash behaued himselfe vprightly all the dayes of Iehoiadah and repaired the house of the Lord but after his death hee fell to idolatry What did it profit Lots wife to goe out of Sodome insomuch as afterward she looked back and was turned into a Pillar of Salt So then we see here that it is not enough to purpose well it is not enough to begin well neither is it enough to proceede well it is required of vs to perseuere well and to continue in a constant and setled course euen vnto the end Doctr. 8. By our vnion with Christ we are made sure of perseuerance Last of all in that it is said heere that the Leaues that is to say the faith of a Christian shall neuer fall Hence I gather that no elect Childe of God that is truly regenerate and borne anew and a liuely member of Christs mysticall body can perish and finally fall away For whom God predestinateth him hee calleth whom hee calleth he iustifieth whom he iustifieth he glorifieth Rom. 8.30 The gift and calling of God is without repentance My sheep heare my voyce and follow me And I giue vnto them eternall life and they shall neuer perish neither shall any man take them out of my hands Ioh. 10.27 28.29 And the reason is Wee beare not the roote but the roote beareth vs. Our saluation doth not depend vpon our selues for then indeed wee were in danger to fall away euery moment of an houre but it dependeth vpon him because we are in him and through him we grow and increase yea the older wee bee in Christ the more doe we fasten our roote and flourish They which are planted in the Courts of the Lord shall flourish in their old age and bring forth much fruit And whereas other Branches are many times pulled from their stocke either by the violence of the wind by the hands of men or at the least consumed by length of time It shal not bee so with them that are in Christ for they are kept by him as the root bearing branches Because I am not altered nor changed therefore are you not consumed Oh yee sonnes of Iacob And therefore right happy is the state of that man who is in Christ Iesus For neither life nor death things present nor things to come shall separate him from the loue of God Rom. 8.38 And this comfort is confirmed to vs by most sure Arguments Argumēts to proue a Christians perseuerance Phil. 1.5.6 The first is taken from the Nature of Almightie God Hee is faithfull which hath promised And I am perswaded saith the Apostle that hee who hath begun this good worke will performe it vntill the day of Christ The second is taken from the nature of that life which Christ communicateth to his members Rom. 6.5 We know that Christ being raised from the dead dieth no more this life of Christ is communicated to vs so that it is not we that liue now but Christ that liueth in vs. The third is taken from the nature of that seed whereof we are begotten 1. Pet. 1.23 Wee are borne anew not of mortall seede but of Immortall Now as the seed is so is the life that comes by that seed our life therefore must needs bee immortall This confuteth a damnable Doctrine Vse 1 of the Papists who hold and teach That a man elected called iustified and sanctified may for euer fall away and bee damned That hee which to day is the deere childe of God to morrow may become the childe of the deuill To day a member of Christ to morrow a limb of the deuill to day an heire of saluation to morrow an heire of damnation Now what doctrine can bee more deuilish and vncomfortable this is nothing else but to set vp a gibbet to torment the poore soules of Gods children to ouerthrow the nature of Faith to make God feeble and weake or foolish and vnwise which is manifest Blasphemy 2. Pet. 1.10 Psa 15. vlt. Rom. 8.1 8.36 but we see heere the Word of God tels vs this cannot bee For what shall separate vs from the loue of God in Christ Nothing Vse 2 This may serue to reproue another sort of men who are ready to abuse this doctrine Tush saith the carnall and loose Christian it skils not then how a man liues whether well or ill hee that is Elected and is a Member of CHRIST shall bee saued and hee that is reiected shall bee damned though hee liue neuer so well therefore they take liberty to sinne and make conscience of no sinne whatsoeuer But they must know that God decrees a man as well to the meanes as to the end And it is impossible a man should be Elected and Called but hee must liue well so he that is not Elected and Called cannot liue well And it is all one as if a man should neuer eate or drinke and yet hope to liue and like well or lying in the fire or water and vsing no meanes to come out should not perish But we must know that the end and the meanes must go together And for a man to neglect or reiect the meanes it is in vaine for him to hope to bee saued For if thou belong to God thou shalt in time bee Called and Sanctified And where this work is not as yet already wrought that man is as yet in the state of damnation Heere is matter of endlesse comfort Vse 3 to euery true child of God that truely repents and beleeues in Iesus Christ that howsoeuer through the malice of Sathan and the temptation of the deuill the allurements of the world and the corruption of our flesh we may grieuously sinne and fall yet There is no condemnation to them that are in Christ Rom. 8.1 The gates that is all the power of hell shall not preuaile against vs Math. 16. If euer thou foundest the sound worke of grace in thee foundest Iesus Christ to dwell in thy heart by faith so that thou hatest all sinne and desirest in all things to please God though sathan rage and storme and all the gates of hell rise vp against thee yet thou maist comfort thy selfe in the Lord and say with Paul There is no condemnation to mee that am in Christ which walke not after the flesh but after the Spirit Thou maist triumph with Paul and say Who shall lay any thing to the charge of Gods chosen And if God bee with vs who can bee against vs And a gaine I am perswaded nothing can seuer mee from the loue of God in Christ Iesus No not sinne nor death it selfe Oh happy then and blessed is the estate of that man who is in Christ Neither life nor death things present nor things to come shall separate
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
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