Davids Blessed Man, Part 4
The firſt Pſalme.
VERSE. 3.
Hee ſhall be like a Tree planted by the Riuers of waters, that will bring forth her fruit in due ſeaſon, whoſe leafe ſhall not fade, ſo whatſoeuer he ſhall doe, ſhall proſper.
HItherto the Prophet Dauid hath deſcribed vntounto vsus a godly and righteous man, ſuch a man as is truly bleſſed: both negatiuely ſhewing what be the euills hee muſt carefully ſhunne and auoyde, as alſo affirmatiuely, by thoſe vertues and holy dueties which he doth carefully embrace and follow.
Now in this Verſe the Prophet proceeds to ſet out the happineſſe of a godly man,Wherein the godly man is bleſſed. Parts of the verſe. or wherein his happineſſe doth conſiſt. And this doth he, firſt, by a ſimilitude, comparing him vntounto a pleaſant, fruitfull, and flouriſhing tree: ſecondly, by that bleſſed ſucceſſe God giues vntounto a godly man in the end of this verſe.
The precedent part of the verſe, the ſimilitude it ſelfe, it hath in it theſe parts.
Firſt, whereunto the godly man is compared, to a Tree.
Secondly, the nature of this Tree is deſcribed, not eueryevery common or triuiall Tree, but ſuch a Tree, which for the originall of it, planted: ſecondly, for the ſituation of it, By the riuers of waters: thirdly, for the propertie of it, that will bring forth her fruit in due ſeaſon: fourthly, by a contrary propertie, whoſe leafe ſhall not fade.
Firſt then, obſerue by this Similitude, that man is compared to a Tree, and in three things eſpecially, the Shape, the Growth, and the State of a Tree.Man like to a Tree.
1 In Shape.Man may well be compared to a tree in reſpect of his Shape. For as a Tree conſiſts of the root, the ſtock, and the boughes, or branches, euen ſo doth man this miſticall tree. Hee hath his head which is the root, and haire as ſmall rootes, his body as the ſtock, and his armes and legges as ſo many boughes, and fingers and toes as leſſer twigges: OnelyOnly the difference betweene the naturall tree, and man this Myſticall Tree is this: The naturall tree is rooted in the earth,Gen. 27.28. receiuing as Eſaus bleſſing the Fatneſſe of the ſame; but man, this Heauenly Plant, deriues not his iuice and nouriſhment from the fatneſſe of the earth but from heauen aboue, according to Gods wiſe diſpoſing of his roote, which is aboue not below: and therefore are we exhorted by the Apoſtle to ſet our affections on heauenly things, and not on things heere below, for wee through Chriſt,2. Pet. 1.4. are made partakers of the Diuine Natute, in heauen therefore muſt our conuerſation be.
Secondly,2 In growth. man may bee ſaid to be like a Tree in reſpect of his growth; for a tree at firſt is flexible by nature, and ſo by degrees, a little and little, growes to be ſtronger and ſtronger, till it come to perfection, and then againe begins to wither & to dry vp; ſo fareth it with man this Myſticall Tree, while hee is in the ſtate of infancy, he is as a tender twig, and his mind is as flexible as a twig: eaſily inclined to vertue if hee bee accordingly educated, or elſe to vice if the ſame be neglected: an excellent caueat to all parents and gouernours of youth, that they take a due time of correcting & educating of theſe tender plants; namely, to bend the tree while it is a twig, for if it be ſuffered it will grow to bee cureleſſe: And as man is like to a tree in reſpect of his infancy and tender age, ſo in reſpect of his decrepit old age: for when the Tree is once come to his perfection in growth, it then decaies and declines: ſo fareth it with man, let him ſeeme to bee as tall and as ſtraight as a Cedar Tree, hee muſt become a ſhrub againe, and ſtoup to age. For mans life is well compared to a day, whoſe euening will moſt certainely follow his morning, vntill the night of death cauſe him to ſleepe in the graue: For as there is a time to bee borne, Eccle. 3.1.ſo there is a time to die. Be it, that now thou ſeemeſt to bee as ſtrong as the Oake, and as tall as the Cedar, as flouriſhing as the Bay Tree; yet at laſt rottenneſſe will creepe into the ſtrongeſt Oke, and ſtrength and tallneſſe will bee abated in thee, when the keepers of the houſe ſhall tremble, Eccl. 12.3.&c.
3 In State.Thirdly, man may bee compared to a Tree in reſpect of the State of a Tree, and that diuers waies.
Firſt, as the taleſt Cedar is in greateſt danger of winde and weather: Euen ſo the man that is tall, either in place of authority, riches, honour, or the like,Loca quae alijs celſa, ipſis prerumpa videntur. Seneca. is moſt ſubiect to the aſſault of Sathan, and the rage of wicked men: And men of ſuch excellent places in Church, or Common-wealth, are more ſubiect to changes, diſfauours, to enuy, inſurrections, poyſonings, murtherings, as to ſo many raging winds, whereas thoſe that with little Dauid, Tend the Ewes great with yong, are free from theſe aſſaults.
Secondly, it is commonly ſeene the more tall the Tree is, the leſſe fruitfull. So fareth it with man naturally, vnleſſe men bee ſeaſoned by grace, riches, honout, dignity, or the like, are great occaſions of an high minde, and a high minde is like vntounto a Mountaine, which the higher it is, the more barren it is. Whereas if hee bee meane, and humble of Spirit, hee may fitly bee compared to the valleyes, which are euer fruitfull and as the Pſalmiſt ſaith, Stand thicke of Corne: For humility is the ground worke of Chriſtian vertues, and pride the roote of all euill, and the queene of all vice.
Thirdly, and laſtly, the end of eueryevery tree is to become either timber for building, or fewell for burning: So fareth it with man this Myſticall tree; when death commeth, which is Gods Axe by the which hee doth cut vsus downe, hee becommeth either timber for the Lords houſe, when this earthly tabernacle ſhall bee deſtroyed, 1. Pet. 2.5.to bee a building, not made with hands, but eternall in the heauens: or elſe alas but fewell for the fire of Gods wrath,Eſa. 30.33. euen in Tophet, where there is fire and much wood, and where the Lords wrath, as the bellowes, ſhall neuer ceaſe blowing and kindling the ſame.
Doctr. 1. Miniſters duety to inſtrct the ſimpleſt.It is heere firſt of all to be noted that the Spirit of God ſets out the happineſſe of a godly man, by comparing him to a goodly greene Tree. Hence we learne, firſt of all that it is not onelyonly lawfull but a commendable & profitable kind of teaching for Gods Miniſters to illuſtrate points of doctrine by ſimilitudes and compariſons, ſo that they bee familiar and fit to make the people conceiue what they teach; and to raiſe compariſons from the Plow and Plowſhare, to that end, that euen the ſimpleſt in a Congregation may vnderſtand what is ſaid, and what is taught. This was the courſe of the Prophets from time to time in their Sermons to the people. This was the courſe of our Sauiour himſelfe,Iohn 15. Math. 13. Iohn 10.1. who in all his Sermons vſeth both Parables and Similitudes, comparing good men to good Trees, bad men to bad Trees,Mat. 3.10. Luke 8.4. comparing Himſelfe to a Vine, the Father to a Huſbandman, vsus to Branches; Himſelfe to a Sheepheard, wee to Sheepe, and the word to twenty things: as Seed, Muſtard-ſeed, &c. to teach all thoſe that are Gods Miniſters, that when they preach vntounto their people, that they lap not vp their ſpeech in a miſt of words, but ſo to deliuer it as that the meaneſt and ſhalloweſt amongeſt the hearers may vnderſtand it. Thence came the profeſsion of Paul, we preach not our ſelues, but Chriſt Ieſus our Lord, 2. Corinthians 4.5. And hence came that worthy reſolution of his, I had rather in the Church to ſpeake fiue words, &c. that I might inſtruct others, then ten thouſand wordes in a ſtrange tongue, 1. Corinth. 14.19. In which words, by ſtrange tongue, we are not ſimply to vnderſtand Hebrew, Greeke, Latine, &c. but by ſpeaking of the mother-tong in a ſtrange maner. Preachers are fitly compared to a Nurſe; a Nurſe doth halfe chew the meate to the little one, and doth babble vntounto them in their owne ſtammering tongue: ſo muſt Preachers proportion their Doctrine to their hearers capacity, and fitte his tongue to their vnderſtanding.
This may ſerue to reprooue ſuch kinde of Preachers, who ſeeke not to preach CHRIST crucified, but preach themſelues, euen ſuch as in handling the word of God, & preaching the Goſpel, ſeek to ſhew their owne learning, wit, art, and memory, and ſo indeed preach not Chriſt, but themſelues, like the old Phariſees, Louing the praiſe of men more then the praiſe of God: But what, ſhall Dauid the Prophet of the Lord, or rather, the Spirit of God in him, ſtoupe ſo low as to ſpeake to the vnderſtanding of all men, by ſimilitudes, compariſons, and the like: And ſhall ſinfull man, a worme of the earth, exalt himſelfe aboue God, to ſeeke only to tickle itching eares with the words of mans wiſedome?
Seeing Gods Miniſters muſt bee Vſe 2 faithfull Teachers of the trueth of God, and muſt deliuer the ſame in the plaine euidence of the Spirit, not with the enticing wordes of mans wiſedome; This ſerues to direct the hearers in the Art of Hearing: They muſt ſubmit themſelues to Gods ordinance, and be ready to know the will of God, we muſt not hauehave itching eares, that are not able to ſuffer wholeſome Doctrine, like the Gentiles who deſpiſed the Preaching of the Apoſtles, becauſe it was not ſtiled with mans painted eloquence, eſteeming it fooliſhnes. What is this but to ſtint the Spirit,1. Cor. 1.21 and to teach the Lord to ſpeake? preſcribing the Miniſter what hee ſhall ſay, and reſtraining our hearing what we will heare? What then will follow but that we ſhal heare without fruit, and the word to bee vntounto vsus onelyonly a ſauour of death vntounto death.
Doctr. 2. Double vſe of all the creatures of God.Hence wre obſerue heere a ſecond point of Doctrine, that ſeeing the Prophet compareth a godly man to a Tree; That of all the creatures of God there is a double vſe, one Naturall, the other Spirituall. As a Tree in nature ſignifies ſuch plants of the earth as bring forth fruit according to their kind. Now beſides this naturall ſignification, it ſerues to put vsus in minde what wee ought to bee;Math. 3.10 namely, friutfull trees in the Lords orchard, leſt if we be barren, or bad, we proue fewell for the fire. A man hauing a tree in his Orchard, if it bring forth nothing but leaues, he will cut it, and prune it, and dung it; but if after all this coſt and labor it remaine ſtill barren, hee will then hew it downe as good for nothing but fewell for the fire. Hereby wee may ſee how God will deale with vsus: Wee bee all Trees here planted in the Lords orchard, he doth water vsus with the preaching of the Word, hee cuts vsus and prunes vsus.Eſay 5. Luk. 8.4.5. Now if after much coſt and labour wee ſhall remaine barren ſtill, if the Lord come three or foure yeares, and ſtill no fruite will be found, Hee will then bethinke him to ſtub vsus vp that wee couer not the ground. So by Sowing of corne into the ground to mainetaine mans life, our Sauiour leades vsus to conſider of another thing: for as the Sower caſts his Seede abroad into ſundry ſortes of ground, and they according to their nature, bring forth fruit accordingly: Euen ſo the Miniſter of the Word, ſcatters and ſowes the ſeede of Gods word into the ground of mens hearts, and as they be prepared, ſo they bring forth fruit: So by a Weauers ſhuttle wee ſee the ſhortneſſe of mans life, gone in a moment. Doſt thou ſee how the winde driues the chaffe and duſt of the earth about, giuing it no reſt vntill it be cleane diſperſed away? Oh! conſider then how the curſe of God ſhal follow and torment the wicked,Verſe 4. of this pſalm and neuer let their ſoules be at reſt, till it conſume them. Doſt thou lie downe into thy bed eueryevery night? oh! remember that thou muſt ſhortly lie downe in thy graue, be couered with duſt, and therefore prepare to die in the Lord. Doſt thou ſee the beautifull graſſe and hearbs of the earth cut downe and wither away?Eſay 60. ſo thy beauty and riches ſhall fade and periſh. When thou ſeeſt a ſtinking carion, there behold a picture of thine owne ſelfe, for no carion is ſo loathſome to man, as a rebellious ſinner to God. Doſt thou put on thy cloths to couer thy nakedneſſe? Oh labour for the precious robes of Chriſts righteouſneſſe, That thy filthy nakedneſſe do not appeare. Reue. 3.18Doſt thou but waſh thy hands in water, oh labour for the bloud of Ieſus Chriſt to waſh away the ſpots of thy ſins?Pſal. 51.15 Doſt thou but ſit downe to eate and to drinke to nouriſh thy body, without which it could not liue: Oh conſider that thy ſoule doth much more ſtand in need of the bread of Life, the food of thy ſoule? Doſt thou ſee ſometimes brimſtone burning: oh conſider and quake for feare of the dreadfull iudgement of God vponupon Sodome and Gomer, that were burned with fire and brimſtone; and how all ſinners ſhall hauehave their portion in the Lake of fire and brimſtone? Gen. 19.Doſt thou but take a booke into thy hand, and open it leafe by leafe: Oh conſider, that the time will come when the Bookes of thy conſcience ſhall be opened, Reu. 20.wherein all thy ſinnes are written one by one, and thou ſhalt then receiue according to thy workes. And thus wee ſee that of all the creatures of God, there is a double vſe to be made of them: The one Naturall, the other Spirituall, one Temporall, the other Eternall.
Hee ſhall bee like a Tree planted by the Riuers of water.
THIS part of the ſimilitude, doth ſignifie vntounto vsus our implanting and ingrafting into IESVS CHRIST his Myſticall Body, by the worke of GODS Spirit, and by the meanes of a true and liuely Faith.
This word Planted, it is a Metaphoricall ſpeech and borrowed from the practiſe of Husbandmen, who firſt take vp their plants out of the nurcery or place where they firſt ſpring vp, and then Plant them in the Orchard or Vineyard: So fareth it with man this Heauenly Plant. And the compariſon holds good in diuers things.
Firſt, for the circumſtance of time when the plants of the earth are thus remoued, and that not vſually in Sommer, when the heate of the yeare is vp, and the ſap is gone vp into the plant, but in the winter time this is vſually to bee ſeene for the moſt part. Euen ſo, the time in the which the godly man is planted, it is in the winter time, that is, the time of ſorrow and ſore affliction; not in the Sommer of peace, when all things outwardly may ſeeme to go well with a man, & he ſaith peace, peace; but when God doth giuegive vntounto a man the ſight of his ſinne, and lets him ſee the reward of ſin, euen eternall death: Oh,Rom. 6. when a mans ſins doe thus muſter themſelues before vsus, and againſt vsus; Oh this winter time, this time of affliction and ſorrow: now is the ſeaſon of the remouing of this heauenly Plant Man.
Secondly, as a Plant is remoued, not when it is fruitfull, but remoued to that end it may be fruiefull: So fareth it with man this Myſticall Tree: Wee are not fruitfull by nature before ſuch time as we are planted and ingrafted into Ieſus Chriſt, for till then wee bring forth nothing but bitter and vnſauory fruite; but wee are planted to that end we may bee fruitfull, and being once in Chriſt, we ſhall then as liuing Plants of that liuely Stock, bring forth fruit incontinently.
In particularly, this Planting hath in it two things
1 Plucking vp.
2 Setting downe.
The plucking vp ſhadowes out vntounto vsus three things in the conuerſion of a ſinner.
Firſt, our ſeparation from the world, hee cannot be in Chriſt that hath his rooting ſtill in the earth, amongſt the men of the world: and therefore, as wee hauehave heard before, wee muſt be carefull, that wee walke not in the counſell of the wicked, nor ſtand in the way of ſinners, nor ſit in the ſeate of the ſconnefull: They are as ſo many noyſome ſhrubs that will be ready to fret the tender Plants of the Lord, and to annoy them, and therefore wee muſt bee remoued from amongſt them, that is, muſt hauehave no ſecret ſociety with them.
Secondly, it ſignifies our deliuerance from the power of originall ſinne thus: For as a Plant once remoued receiues no more iuice nor nouriſhment from the old earth, from which it is remoued, but from that ſoyle into the which it is planted: So fareth it with this heauenly Plant, being regenerate and ingrafted into Ieſus Chriſt, there will follow ſuch a change of will, affection, vnderſtanding, and the like faculties of ſoule and body, that whereas before they were altogether earthly, carnall, and vaine, ſo now they minde heauenly things, being ſanctified by the Spirit of Grace; and the power of Nature,Rom. 6. that is, that old ſap of ſinne, being done away.
Thirdly, it ſignifies a Chriſtian mans ſorow for ſinne: for as no Plant can bee remoued from one place to another, but the axe, and other inſtrument, of the Husbandman, muſt bee laid vntounto it, and many a roote muſt bee cut off before it can bee remoued: So fareth it with man this Heauenly Plant; the Lords Huſbandmen, which are his Miniſters, they muſt bring the Axe of Gods Word, and lay the ſame to the root of our conſciences, and wee muſt hauehave many an vnprofitable ſprout of nature cut off, before wee can be taken out of nature, and ingrafted into Ieſus Chriſt; the rootes, that is thy affections, that hauehave taken ſuch deepe rooting into thy profits, into thy pleaſures, and the like; All theſe muſt bee cut off before thou canſt be planted into Chriſt.
Doctr. 3. All men that are not ingrafted into IESVS CHRIST are miſerable.Hence marke, in that the Prophet Dauid, compares a godly man thus to a Tree, not wilde but Planted, and that by the Riuers of water, and that this is a ſigne of our inſition or ingrafting into CHRIST his Myſticall Body whereby we are made Members of the ſame. Hence I ſay, we are taught that all men out of CHRIST are miſerable, onelyonly they be bleſſed that be vnited vntounto IESVS CHRIST, and ingrafted into his myſticall body. Our Sauiour ſpeaketh of this when hee compares his Father to a Husbandman, himſelfe to a Vine, and all of vsus to Branches: Now hee ſhewes, that thoſe that bee not ingrafted into him, that they bee but dead and withered boughes, and therefore they muſt bee burned in the fire. We are all by nature wilde Oliues,Ioh. 15.1.2 Rom. 11. that bring forth nothing but ſowre and vnſauoury fruit till wee bee tranſplanted by the Spirit of God, and ingrafted into the ſweet Oliue Ieſus Chriſt. Wee ſee this plaine by common experience, take a ſciene from a Tree, and vnleſſe it bee ingrafted into another Stocke, it will die and neuer beare fruite: So, vnleſſe wee bee grafted into Ieſus Chriſt by faith,Ephe. 2.1.2.3. Iohn 5.6. Iohn 8.35. Rom. 3.13. Eph. 4.18. and the Spirit of God, wee muſt needs wither and come to nothing, but proue fewell for the fire of Gods vengeance. And Paul ſhewing the eſtate of all men by Nature, out of Chriſt, ſaith, that wee are all dead in treſpaſſes and ſinnes; The children of wrath; Ioh. 3.3.5. 1. Cor. 4.4. 2. Tim. 2.26. Ioh. 8.33.yea the very vaſſals of the deuill, and limbes of Sathan, heires GODS vengeance and eternall damnation, wee are without GOD in the world, ſtrangers from the commonweale of Iſrael, in a curſed and damnable eſtate. Vnleſſe a man bee borne anew hee can neuer enter into the Kingdome of Heauen. Yea, the Deuill is called the God of this world, becauſe all men, by Nature, are his vaſſals and ſlaues, hee reignes and rules in them.Rom. 7.23. Exod. 1.11 Coloſ. 2.3. Wee are in the deuils clawes, and taken in his ſnares to do his will. This is the common ſlauery of all, high, low, rich, poore, noble, and ſimple. Let men boaſt neuer ſo much in outward reſpects, as ſometimes the Iewes did, wee were neuer bound to any; yet vntill the Sonne of Righteouſnes Chriſt Ieſus doe make them free, this is their captiuitie. We reade in what an intollerable bondage the people of Iſrael were in, in Egypt vnderunder Pharoah: But it can no way figure out vntounto vsus the miſerable ſlauery and bondage that eueryevery man is in vnderunder the ſpirituall Pharaoh Sathan: for heere the ſoule, the will, the affection, and all are captiued and held in his ſnares To doe his will.
The vſe hereof may ſerue to humble Vſe 1 vsus, and to cauſe the lofty to ſtrike ſaile, which ioy ſo much in outward things, riches, honour, beauty, ſtrength, authority, &c. Alas! what of all theſe when in the meane time thou thy ſelfe art but a ſlaue vntounto ſinne and ſathan, a dead and withered Tree, reſerued for the fire of GODS wrath, eternal death is thy ſureſt inheritance: If thou haſt thy right what canſt thou expect but the fire of hell? It is Natures deſert, and that which Nature doth aime at: Why art thou then (O man) ſo ſecure when thy ſinnes hauehave caſt thee into ſuch a diſmall eſtate: Oh let vsus labour to come out of it, let vsus not ſuffer our eyes to ſleepe, nor our eye-lids to ſlumber till wee hauehave got the aſſurance that wee are taken out of the ſtate of Nature into the ſtate of Grace, and to be by faith ingrafted into this true Stock Chriſt Ieſus.
Vſe 2 Secondly, this ſhewes that all thoſe that liue and die in the eſtate of Nature vnregenerate, not borne anew, not ingrafted into Ieſus Chriſt, muſt needs periſh and bee damned for euer. The Apoſtle ſhewes that all men by Nature bee ſtarke dead in treſpaſſes and ſinnes,Ioh. 3.3 5. Eph. 2.1.2.2. and that all by Nature are the children of wrath, as well as others, high, low; rich, and poore; old, yong; learned, and vnlearned: This is that our Sauiour ſaith, Vnleſſe yee repent yee ſhall all periſh. Luke 13.5.And againe, If any man abide not in Mee, hee is caſt off as a withered branch, Iohn 15.6.and men gather them and caſt them into the fire, and they burne: Oh! how ſhould this admoniſh all men to look about them: It is wonderfull to ſee how men go on from day to day, ſecurely in their ſinnes, and neither thinke of heauen nor hell, but perſeuer and continue in their ignorance, vnbeliefe, and hardneſſe of heart, in ſwearing, contempt of the Word, prophaning the Sabboth, in lying, ſtealing, adultery, &c.Pſalm. 50. O conſider this yee that forget GOD! Oh conſider the woefull and fearefull eſtate of all ſuch as liue and die out of Chriſt in the eſtate of nature, they muſt needs periſh and for euer bee damned: Oh thinke of this, and the LORD giuegive thee vnderſtanding in all things, that eueryevery day thou riſeſt thou art in danger to looſe thy owne ſoule, and therefore lay this doctrine to heart, and know that it is not good to dally in ſuch points, God will not bee mocked: And therefore now beginne to repent and turne vntounto God while it is called to day: Deferre no longer, but repent and ſeeke to bee reconciled to God while it is called to day.
The ſecond part of this doctrine is, that as all thoſe that bee out of Chriſt, are miſerable and curſed, and if they liue and die in the ſtate of Doctr. 4. OnelyOnly the regenerate man is happy & bleſſed.Nature, cannot bee ſaued: So on the other ſide, all thoſe that are Regenerate, and borne anew, that bee ingrafted into Ieſus Chriſt by Faith and the Spirit of God; ſo as they be the true and liuely Members of Chriſt his Myſticall Body, they are bleſſed and happy. Now that theſe are bleſſed it may appeare in that bleſſed prayer Chriſt made a little before his paſſion; Hee begs this at his Fathers hand,Iohn 17. That all the Elect might bee one in Him, and Hee in them: And this Hee begs often and earneſt vntounto his Father for; which ſhewes, that it is a matter of endleſſe moment and great importance. Now that ſuch as be one with Chriſt, are truely bleſſed, let vsus 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 eueryevery true Beleeuer hath ſweet vnion and communion with God the page missing houre, and which ſhall one day as certainely be executed vponupon the wicked, as now they liue.
Now in Ieſus Chriſt, by being vnited to him, and being members of his Myſticall Body, we hauehave three wonderfull remedies, againſt theſe three fearefull miſeries.
Firſt, for the bond of obligation againſt vsus, 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 vsus,Rom. 8.1. and alſo couered vsus 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 vponupon 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 duplicate page duplicate page duplicate page duplicate page eueryevery godly man hath, by being one with Chriſt is, Sanctification: which is a wonderfull and ſupernaturall worke of Gods holy Spirit, whereby eueryevery 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 eueryevery 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, eueryevery 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 eueryevery 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 vntounto vsus, if we will reſt vponupon 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 vsus both the will and the deed; he muſt turne himſelfe vntounto vsus, before wee can turne vntounto 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 hauehave 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 EueryEvery 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 vsus: It was the free grace and mercy of God, that hee ſhould ſend Chriſt to redeeme vsus: It was the free grace and mercy of God that he ſhould call vsus, that he ſhould iuſtifie vsus, that hee ſhould ſanctifie vsus; 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 vntounto vsus Lord, not vntounto vsus, but vntounto thy Name giuegive the glory.
Laſtly, ſeeing all men out of Vſe 3 Chriſt bee miſerable, and thoſe onelyonly that bee in Chriſt be bleſſed, let vsus 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 vsus 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 vntounto 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 vntounto 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 ſecōd property of this treeWhich 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 gaud… 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 IeſusDoctr. 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; EueryEvery Tree is knowne by his fruite: A Tree is not knowne by his rhinde, nor barke, nor branches, nor yet by his leaues, But eueryevery 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 eueryevery 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 page missing 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 louelove 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 duplicate page duplicate page duplicate page duplicate page ſoules againſt all windes, and weathers. It is the firſt worke of change in the heart, and the firſt difference betwixt man and man, when God by faith purifieth the heart: Act. 15.9.It will ſuffer no vncleane thoughts, vnlawfull luſts,Note. or wandring motions to harbour there, it guideth the affections, louelove, 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 onelyonly godly ſorrow muſt worke this true repentance in a man: Godly ſorrow cauſeth repentance in a man to ſaluation: 2. Cor. 7.10And 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 vntounto 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 vntounto the Lord that hee would giuegive 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 vntounto 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 eueryevery 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 vsus. This was godly Dauids reſolution: I will runne the way of thy Commandements; Pſa. 119 32and 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 louelove vntounto 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, eueryevery 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 vponupon 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 no body harme, a very kinde and euill honeſt man, &c. Well, is this all? This will not ſerue to proue him a good Chriſtian:Iohn. 15.6. Eſay 5. For now is the Axe put to the roote of the tree, eueryevery Tree that brings not forth good fruite, is hewen downe and caſt into the fire. Wee know what became of the fig-tree that had goodly leaues and faire ſhewes, was it not accurſed? And the tree that the Husbandman digged, and pruned, and watered; was it not in the end hewen downe and reſerued for no other vſe but fewell for the fire; and this will be the end of many of our ciuill honeſt men (ſo called) whatſoeuer they thinke of themſelues, or others conceiue of them.
Oh then how fearefull a thing is it to bee trees bringing forth leaues and no fruite, as is the condition of all hypocrites: For they ſhall finde at laſt what it is to bee as a barren Tree in the Lords Vineyard; For that ſhall bee taken away from them which they ſeeme to hauehave, as proud Ieſabell and her painted face ſhall both of them periſh together: On the other ſide, the elect of God that bring forth fruite as well as leaues, they ſhall both bee preſerued together, and grow in grace and knowledge heere in this life, and at the laſt, when theſe daies of ſinne ſhall hauehave an end, they themſelues ſhall bee gathered into the place of reſt, the Syon of the Lord, and their works ſhall follow them: Reu. 14.13. And howſoeuer workes iuſtifie not a man, being the beſt of them weak and imperfect heere, yet by our workes, as the euidence of our vertues, wee ſhall bee iudged at the laſt.
This ſhewes that their eſtate is Vſe 2 ten times worſe and more fearefull, that brings forth nothing but curſed and bittter fruite of ſinne and diſobedience: A Huſbandman will not ſuffer a Tree to grow in his Orchard, if it either bring no fruit, or elſe bitter, ſowre, or vnſauory fruite, ſo bad as none can eate them, nor there is no vſe of them, but will hew it downe, and caſt it into the fire Oh! then Conſider this yee that forget God; yee that liue in continuall practiſe of ſinne; you that bring forth no other fruite but horrible Oathes, Blaſphemy, Drunkeneſſe, Whooredome, &c. That by the Axe of Gods vengeance, yee ſhall bee hewen downe and to the fire yee muſt go. If Trees as bee barren and bring forth no fruit ſhall be deſtroyed and caſt into the fire, how much more, ſuch miſerable wretches,Math 3.10 & 25.41. Heb. 6.7. whoſe whole life is nothing elſe but a heaping of ſinne vntounto ſinne, and all prophaneſſe againſt God, and man? If the rich man were damned that did not giuegive of his bread to poore Lazarus, good Lord what ſhall become of thoſe that take away and (as it were) grind the faces of the poore? In a word, if the not being fruitefull in good workes ſhall bee puniſhed ſo ſharpely and ſeuerely, what ſhall then become of thoſe that euen abound in all manner of moſt abhominable ſinne and iniquity? Oh! conſider this yee that forget God, leaſt I teare you in peeces, and there be none to deliuer you.
Vſe 3 Let this admoniſh eueryevery man to try himſelfe to looke vntounto his owne ſoule. Thou art a Tree in Gods Orchard, the Lord hee husbands thee, doſt beſtow coſt on thee, to water and dreſſe thee by his Word and Sacraments, Mercies and Iudgements. Well, Hee comes to ſeeke fruit of thee, it may bee hee hath come three, foure, ſeuen, or ten yeares together, and ſtill thou haſt no fruite, but remaineſt ſtill a barren Tree: Well, the Lord will not alwaies ſtay and waite for fruite at thy hands: Luke the thirteenth chapter and ninth verſe: But wil ſay to the Vinedreſſer, Cut mee this fruitleſſe and barren Tree downe, why doth it couer the ground and keep it barren? as it is in the fifth chapter of Eſay. The ground that receiueth the raine that comes often vponupon it, and brings forth fruite meete for him that dreſſes it, receiues a bleſſing: But that that brings forth Thornes and Bryars is ſentenced with a curſe, whoſe end is to be burned. Hebrewes the ſixt chapter, and the ſeuenth and eigth verſes. If yee hauehave not yet begun, beginne now to bring forth fruite, I meane the fruites of Faith, the fruites of Repentance, and the fruites of Obedience, of a godly life and conuerſation: If yee hauehave begun already, oh labour then to do it more, bring forth more, and more better fruit to abound in good works: ſuch trees as theſe are, ſhall be ſpared, and not deſtroyed: Deuteronomy the twentieth chapter and the ninteenth verſe: But ſuch trees as bring forth no fruite, Hew them downe, why cumber they the ground?
In due ſeaſon.
The time deſcribed when a godly man doth bring forth fruitTHat is, in time conuenient when it may moſt ſerue for GODS glory, and the good of our Neighbour. So that here wee hauehave a further condition of this Tree ſet out by the circumſtance of the time: That it bringeth forth fruite in due ſeaſon; And wee know it is a commendable thing in our grounds, and ſo in our trees, that they bring vsus out their fruite in their ſeaſon. If our Corne ſhould not bee ripe till the Summer were ouer, or our Trees beginne to bud in the Spring before Summer come, men would looke to reape but ſmall fruite: Well, as this is commended in our ground, and in our Trees; ſo is it no leſſe commendable in our ſelues, and a true note of a godly man, and a bleſſing proceeding from his ingrafting into Ieſus Chriſt, that hee likewiſe bring forth fruit in due ſeaſon.
In this obſerue the godly care,Doctr. 6. True note of a godly man to waite all opportunities to do good. and the heauenly wiſedome of a godly man, and one that is the child of God: that hee waites and watches his time, and then readily takes the occaſion to doe good. EueryEvery thing hath his time and ſeaſon: Seek the Lord while hee may bee found, and call vponupon him while hee is neere. Eſay. 55.6.7. Out of which words wee gather that as there is a time when the Lord will bee found of them that ſeeke him (which time is a godly mans Seaſon, for now doth hee ſeeke the LORD) ſo there is a time when the Lord will not bee found, and that a bleſſing cannot be obtained at his hands; though a man ſeek it with teares, as Eſau did, for ſo ſaith the Lord: Becauſe I hauehave cryed and called vntounto you and yee would not heare: Therefore the time ſhall come, that yee ſhall cry and call vntounto mee and I will not anſwere, Prou. 1.24.28. Againe, Exhort you one another daily, while it is called to day. Heb. 3.13. For our Hearing, for our Reading, Praying, Singing, and meditating, &c. There are times for each of theſe, which the godly man doth in no wiſe omit. And of this there is great reaſon: for ſhall we not be as carefull of the performance of our dueties herein, as wee are in our owne affaires? In our plowing and ſowing, our reaping and gathering in, our putting off of our cattell, and tilling our ground: men know their times, and take their opportunities, euen then when it ſhall ſtand with their beſt aduantage: Oh that wee could bee as wiſe for our ſoules, to purchaſe the true treaſure which wil make vsus rich vntounto ſaluation, as wee are for theſe temporall things which doe laſt but for a time? ſurely it is the care of the godly man:Eſay 1. Gen. 43. as the mariner watches for the winde, and when it comes, hoyſes vp ſaile: as the Captaine and Souldier in the field waite their time: yea, and as the Birds, Swan, and Crane, the beaſts, Swallow, and Piſmire, waite their times, and then take the occaſion and ſeaſon offered; ſo the childe of God doth in his heauenly wiſedome waite the time, and take the occaſion to doe good. As Ioſeph in the ſeuen yeares of plenty, prouided for the ſeuen yeares of dearth; ſo the godly man bringeth forth fruite in due ſeaſon, that is, in time conuenient. As when the Lord cals man to repent, hee repents; when occaſion is to pray, hee will pray; when the ſeaſon is to heare, hee will heare; when to reproue, hee will reproue; when to giuegive to the poore, hee hath his hand ready: ſo as when occaſion is offered hee takes it. Yea hee waits and watches for it, as Lot did to entertaine ſtrangers at his Tent doore, Gen. 17. and as that poore man in the Goſpell, who lay at the poole of Betheſda, waiting for the mouing of the water. Ioh. 5.
This reproues the folly and careleſneſſe Vſe 1 of moſt men, who neither wait the time, nor yet take the occaſion offered; The Lord cals men to prayer, to calling on his Name, they make light of it; the Lord cals men to heare his Word, men contemne it; the Lord offers occaſion to reproue ſinne, they will not open their mouth to reproue the ſwearer, blaſphemer, curſed ſpeaker, &c. The Lord offers occaſion to releeue the poore, they ſhut vp the bowels of mercy againſt them. In the matters of the world, Oh men are wiſe to take their time, the merchant, the mariner, the Husbandman, &c. But in the matters of God, which concerne the ſaluation of our ſoules, we are like that ſicke man that let eueryevery man ſtep in before him. Well, if we belong vntounto God, it will grieue vsus at the heart, that wee hauehave not done our duety, that wee hauehave omitted our occaſions of doing of good; whether to heare, reade, pray, reproue, or to giuegive vntounto the poore: Well, let vsus now ſeeke the Lord while hee may bee found: let vsus not with the ſlouthfull ſeruant, deferre till our Maiſters comming. How many bee there that ſay, that they will now liue in eaſe, in ioy, and will take their pleaſure, and follow their ſports, and when they be old, then they will repent and ſerue God, and giuegive themſelues to prayer; but let none thinke, if they do ſpend the flowre of their youth in luſts and pleaſures,Eccl 12.1. in the ſeruice of ſinne and ſathan, that God will accept of their rotten old age: no, the deuill ſhall hauehave the dregs as well as the wine.
Hence wee obſerue in the ſecond Vſe 3 place that Gods children are neuer voide of the fruites of faith, but hauehave them in them continually to their endleſſe comfort. Other Trees oftentime fall to degenerate and to grow out of kinde, and if they doe hold out a long time, yet age at the laſt makes them to decay and to die, albeit you dig and dung and water them neuer neuer ſo much, it cannot keep them from waſting and withering: but it is not ſo with the godly men, which are planted by the riuers of water in Gods Church; for euen in their old age, they bring forth aboundance and ſtore of friute, albeit they be neuer ſo old, yet whenſoeuer the Seaſon requires ſome fruit of a godly man hee is euer ready to performe the ſame, being that hee is continually watered by the working of his Spirit: and this is confirmed by that of our Sauiour Chriſt,Ioh. 15.1.2 I am the true Vine, and my Father is the Huſbandman, eueryevery branch that beareth no fruite in mee hee taketh away, and eueryevery branch that beareth fruite hee purgeth it, that it may bring forth more fruite: So that being once Planted by theſe Riuers of waters, wee ſhall then incontinently bring forth fruite.
The third propertie of this tree wherunto the godly man is cō pared.His leafe ſhall not fade.
THis is the third point of the deſcription of this Tree, to the which a godly man is compared; namely, by the flouriſhing eſtate of it, That her leaues do not fall: They wither not, nor dry not, but alwaies flouriſh and are greene: of this ſort is the Oliue tree, the Bay tree, the Lawrell tree, and the Box tree, they are alwaies greene and flouriſhing, the heate of the Sommer, nor the cold of the Winter, doth not parch or wither them, but they keepe their vigor and colour at all ſeaſons. Now this doth ſignifie vntounto vsus the conſtancy and the perſeuerance of the godly:Pſal. 92.12. For as the Tree planted thus by the freſh ſpringing waters doth alwaies flouriſh, and is euer greene, neither is it nipped either with the heate of Sommer, or cold of Winter: So the godly man that is truely regenerate, hee is conſtant and doth perſeuer euen vntounto the end.
Hence wee learne that it is not enoughDoctr. 7. Perſeuerance required in each child of God. for a man or woman to begin well, or to take ſome liking of Religion, to hauehave ſome good motions, as to reuerence Gods Miniſters, to deſire to heare them, to ioyne with the people of God in prayer, to bring forth ſome good fruit in outward reformation of life, &c. vnleſſe he perſeuere, perſiſt and go on vntounto the end.Mar. 24 13 He that indures to the end ſhall be ſaued: Reu. 2.10And, Bee thou faithfull vntounto death, and I will giuegive thee a Crowne of life. Eze. 18.24If a righteous man leaue his righteouſneſſe, &c. Hee that puts his hand to the Lords Plough, Luk. 9.62.and looketh backe, is not worthy of the Kingdom of Heauen. Againe,2. Pet. 2.21 it had beene better for them that they had neuer knowne the waies of godlineſſe, then afterwards to fall away. And therefore in the Scriptures ſuch as hauehave had ſome beginning, and after fallen away, are noted to hauehave beene exceeding wicked men: As wee ſee in Iudas, firſt a Preacher and an Apoſtle,Math. 27. a man well eſteemed, that had excellent giftes to Preach, Pray, and caſt out deuils, afterward an hypocrite, a thiefe, a traytor, a reprobate:Mar. 6.20. Herod had many things in him at firſt, reuerenced Iohn Baptiſt, heard him gladly, did many things at his requeſt,2. Tim. 4.10. yet afterwards a bloudy perſecutor. Demas once a ſound profeſſor as it ſeemed, and one that was deere vntounto Paul: but afterwards left his profeſſion, and fell in louelove with the world,Reu. 2.4. Col. 2.6. like the Church of Epheſus, loſt their firſt louelove, and grew worſe and worſe. So that let all men know, that though they hauehave many excellent gifts and graces of Gods Spirit, Knowledge, Faith, Repentance, Zeale, Patience; yet all is nothing worth, vnleſſe they hold out in faith, repentance, and obedience, and maintaine faith and a good conſcience, euen vntounto the end. If a ſouldier ſhould be cunning and skilfull, knowing how to fight and handle his weapon well, and yet ſhould turne his back and play the coward, hee is but a cowardly ſouldier, and not worthy of the Crowne. And therefore it, is a ſpeciall duety required of eueryevery Chriſtian to continue ſtedfaſt; Be thou faithfull vntounto the end, Reu. 2.26.and I will giuegive thee a crowne of life.
Hence wee ſee that it is a dangerous Vſe 1 thing to reuolt and goe backeward in matters of religion to looſe our firſt louelove; it is a fearefull ſigne of a Reprobate & Caſt-away, when men ſlacke hand, and ſlip necke out of collar, grow careleſſe in the ſeruice and worſhip of God: for a man to grow there is ſome hope, though hee doe but creep on in Religion: But for a man to goe backeward, or to ſtand at a ſtay, is dangerous: For it is certaine, not to goe forward in Gods matters, is to go backeward; not to increaſe, is to decreaſe; not to grow better, is to wax worſe. It is a hard matter to make a good beginning, wee are not eaſily brought to ſet foote forward in the waies of godlineſſe, but then to trippe while we are in our iourney, and to waxe weary of well-doing; this is a fearefull ſinne. Well then, lay this Doctrine to heart, examine your ſelues, ſee how yee grow, whether as good trees in Gods orchard,Ezech. 47. being ſo watred with the riuers of water of the Sanctuary, and fed in the greene paſtures. If a child goe to Schoole and do not increaſe in knowledge, learning and education: all money and paines is ill beſtowed. If a Tree be planted, and doe grow worſe and worſe, it is time to cut it downe: Well, we be trees in Gods orchard, The Lord hath planted vsus by the. Riuers of waters; when a great number about vsus bee in a barren ſoyle, and hauehave no meanes: And for vsus not to grow, but rather to decay, it were the next way to prouoke God to bring his Axe and to hew vsus downe: And therefore proue how you hold your owne, how you grow in knowledge, faith, repentance and obedience. And aboue all things, take heede that you decay not in grace, goe not backward, looſe not your firſt louelove. I feare me it may bee ſaid of vsus, as Chriſt ſaid ſometime to the Church of Sardy, Thou haſt a name that thou liueſt, take heede thou bee not dead, Reuelation chap. 3. verſ. 1. Repent therfore and amend, that the things in thee ready to dye may bee recouered.
Heere is a notable meanes to try Vſe 2 hypocrites from good Chriſtians, hee that is ſound-harted, and truly humbled, and regenerate, will perſeuere, and grow in grace, hold out to the end, ſo as their workes ſhall be more at laſt then at the firſt; yea the godly man is like the tall Cedar, the more it is ſhaken with ſtormes and tempeſts, it takes the deeper roote, and growes the faſter, like the Camomile, the more it is troden on, the more it growes; or like ſome precious ſtones, neuer ſhine brighter then in the darkeſt night; or like perfume, neuer ſo ſweete as when it is rubbed and chafed; or gold, neuer brighter then when it is fined in the fire. The word of God is plaine, for this Abraham in all his iourneyes and trauels, though he met with many and dangerous enemies, yet hee was moſt conſtant in his faith. Dauid in all his troubles, yet ſtill was religious. The children in the fire, moſt glorious conquerours. Daniel in the Denne, a bleſſed man: Iob in his greateſt extremity, a patient man. Paul, Peter, and the reſt of the Apoſtles neuer ſhewed themſelues more worthy men then in great trials, and ſtormes of perſecutions: ſo that you ſee a godly man is wel compared to a ſtrong Oke, or Cedar, or rather a Palme Tree, that neuer looſeth his leaues, fruite, and greeneneſſe, no not in the bitter ſtormes and blaſts of Winter. So the godly man doth not ſhrinke in the wetting like vntounto a peece of ſale-cloth, but doth perſeuere, and is conſtant euen vntounto the end, His workes are more at laſt then at firſt.
But come to an Hypocrite, a counterfeite Chriſtian, a falſe profeſſour of the Goſpell, you ſhall ſee they be like painted Sepulchres, faire without, but foule within, like to emptie veſſels, which make great noiſe, and hauehave no liquor in them, like a peece of ſale-cloth, which being drawne out, and ſet on the Teinters, will quickly ſhrinke in the wetting: they bee like to falſe friends, that will hang on like burres, while there is ſome gaine to be gotten, but they will faile a man when hee hath moſt neede of them: ſo long as it is faire weather, and there is no danger in profeſſing of the Goſpell, they wil ſeeme forward, and very zealous, as though they were the onelyonly men in the world: but if there come any matter of danger, if the Sunne grow hote, or if ſtormes or tempeſts do ariſe, that is, troubles and perſecutions for Religion ſake, and the Goſpell ſake, they will then hide their heads, and profeſſe no longer. All the goodly leaues and ſhewes they made will wither and come to nothing, then they will appeare in their kind. Such our Sauiour Chriſt likeneth vntounto Corne in the ſtonie ground, which makes a faire ſhew for a time: But when the Sunne ariſeth it withers away:Luke 8. Euen ſo theſe kinde of Profeſſours, if any tryall or trouble do come for the Goſpel ſake, or that for their profeſſion they ſhould looſe the fauour of ſome great men, Oh! then they thinke it the ſafeſt way to ſleepe in a whole skinne; then they wither away, and then they ſhewe they did profeſſe the Goſpell, not in truth and ſyncerity for louelove to the Goſpell, but for ſome other reſpect, namely, for ſome hope of gaine, or honour, and fauour of men, or for praiſe of the world.
Let this admoniſh vsus all, as wee Vſe 3 doe louelove our owne ſoules,Mat. 24.13 Reu. 2.10. Luk. 24.26 Math. 7.26 2. Chron. 24.17. to labour for Conſtancie and Perſeuerance, that wee may hold out vntounto the end, that our workes may bee more at laſt then at firſt; that we caſt our account afore-hand what it will coſt vsus to be religious indeede, that wee bee ſure to digge ſo deepe, that we lay the foundation of our Faith vponupon the Rock Chriſt, and for want of this godly care and circumſpection afore-hand, many hauehave at the firſt giuen their names to Chriſt, who afterwards when they were to take vp the Croſſe of Chriſt, hauehave gone out and turned their backes vponupon 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 vsus to perſeuere well, and to continue in a conſtant and ſetled courſe euen vntounto the end.
Doctr. 8. By our vnion with Chriſt we are made ſure of perſeueranceLaſt 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 giuegive vntounto 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 vsus. Our ſaluation doth not depend vponupon our ſelues; for then indeed wee were in danger to fall away eueryevery moment of an houre; but it dependeth vponupon 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 louelove of God. Rom. 8.38.
And this comfort is confirmed to vsus 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 vsus, ſo that it is not we that liue now, but Chriſt that liueth in vsus.
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 vsus this cannot bee: For what ſhall ſeparate vsus from the louelove 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 eueryevery 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 vsus: 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 vsus, who can bee againſt vsus? And a gaine, I am perſwaded nothing can ſeuer mee from the louelove 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 him from the louelove of God.
And whatſoeuer hee doth ſhall proſper.
Doctr. 9. God doth euer bleſſe the godly endeuours of his children.HEere is deſcribed another part of the bleſſedneſſe of a godly man, containing the mercy and goodneſſe of God to him, in the lawfull things wherein hee hath to deale, that God doth of his infinite mercy and louelove direct and proſper page missing ſoule to the day of ſlaughter.
This ſhould admoniſh all godly Vſe 3 men to take heed how they fret and grieue at the vaine and vncertaine proſperity of the wicked and vngodly, it is that which troubles the godly much, as it did Iob, Ieremie, Dauid, and Aſaph, who wondred and were much grieued at this to ſee the vngodly flouriſh, and to abound in honour, dignity, wealth, authoritie, the onelyonly men of the world; and on the contrary part, the godly inmiſerie, trouble, &c. But when they went into the houſe of the Lord, Pſal. 37.35 Iob. 21.13. Pſa. 37.1.7then vnderſtood they they the end theſe men; namely, that God did ſet them in ſlippery places, and that their end was fearefull. And as Iob ſaith; They ſpend their dayes in pleaſure, and ſuddenly goe downe to hell. Let vsus then conſider well of theſe things, & not to grieue at the wicked becauſe they proſper, or to be drawne hereby to think the better of them, or their vile courſes, becauſe they flouriſh a while; or the worſe of the godly, becauſe they duplicate page duplicate page duplicate page duplicate page endure ſome trouble, but conſider their latter end; and in the meane time to poſſeſſe our ſoules with patience, notwithſtanding the iollity of the wicked, for it is but for a time, like a great thiſtle, which ſtarts vp in the Summer, and at the comming of Winter is gone, or the poore eſtate of the godly, for in the end they ſhal be exalted.
Vſe 4 Laſt of all, if wee deſire to thriue in the world, to proſper, and to hauehave the bleſſing of GOD vponupon our labours; the beſt, yea and the ſureſt way is to become religious, to walke with GOD, to leade a godly life; The examples of Abraham, Ioſeph, 1. Tim. 4.8 Deut. 28.1.2. &c. Ioſh. 1.7.8 Pſal 127.Ioſua, Dauid, Iob, &c. may perſwade vsus hereunto. Wee ſee many take great paines night and day, toyle and moyle all the yeare long, euen wearing out their bodies early and late, and yet doe not thriue, doe not proſper and come forward, but rather goe downe the winde. The reaſon is, God doth not bleſſe them and their labours, becauſe they bee wicked, and liue in the practiſe of ſome knowne ſinne: And therefore if thou wouldeſt finde Gods bleſſing vponupon thee and thine, vponupon thy ſoule, body, goods, good name, wife, childe, corne, cattell, &c. The beſt way is to ſerue God, to call on his name, to lead a godly life, and then certainly thou ſhalt finde that God will bleſſe thee, and make thee to proſper.