Dauids blessed man: or, A short exposition vpon the first Psalme, directing a man to true happinesse. Wherein the estate and condition of all man-kinde is laid downe, both for this life, and that which is to come. Smith, Samuel, 1588-1665. 1616 Approx. 321 KB of XML-encoded text transcribed from 164 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). B00721 STC 22839.3 ESTC S95240 44920442 ocm 44920442 173885

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Early English books online. (EEBO-TCP ; phase 2, no. B00721) Transcribed from: (Early English Books Online ; image set 173885) Images scanned from microfilm: (Early English books, 1475-1640 ; 2106:1) Dauids blessed man: or, A short exposition vpon the first Psalme, directing a man to true happinesse. Wherein the estate and condition of all man-kinde is laid downe, both for this life, and that which is to come. Smith, Samuel, 1588-1665. The second edition / [20+], 315 p. Printed by Nicholas Okes, and are to be sold by Simon Waterson at his Shop in Pauls Church-yard, at the Signe of the Crowne., London, : 1616. Signatures: A-X⁸, Y⁶. Headpiece, initials. Imperfect: signatures A₈-B₂, O₁(p. 177-178), O₈(p. 191-192), R₃₋₆(p. 229-236), T₁₋₇(p.257-270), X₈(p. 303-304) lacking; faded, creased, torn and worn. Reproduction of original in: Dulwich College Library.

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eng Bible. -- O.T. -- Psalms I -- Commentaries. Christian life. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2011-07 Assigned for keying and markup 2011-07 Keyed and coded from ProQuest page images 2012-11 Sampled and proofread 2012-11 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

DAVIDS BLESSED MAN: OR, A SHORT EXPOSITION VPON THE FIRST Pſalme, directing a Man to true Happineſſe. Wherein the Eſtate and Condition of all Mankinde is laid downe, both for this life, and that which is to come. The ſecond Edition profitably amplified by the Author SAMVEL SMITH, Preacher of the Word of God at Pritwell in Eſſex.

1. TIM. 4.8.

Godlineſſe hath the promiſe of the life preſent, and the life that is to come.

LONDON, Printed by NICHOLAS OKES, and are to bee ſold by SIMON WATERSON, at his Shop in Pauls Church-yard, at the Signe of the Crowne. 1616.

TO THE HONORABLE SIR ROBERT RICH, KNIGHT OF THE BATH, AND SON and Heire to the Right Honorable ROBERT Lord RICH: and to the Honorable and vertuous Lady, the Lady FRANCIS RICH his wife, S.S. wiſheth all true comfort in this life, and Eternall happineſſe in the Life to come. HONORABLE,

IT is reported, that when one preſented vnto Antipater, King of Macedon, a treatiſe of Happineſſe, that hee reiected it with this anſwer, I am not at leaſure: your Honor ſhal finde this a treatiſe tending to Happineſſe, and ſhewing the way to euerlaſting bleſſedneſſe, yet I aſſure my ſelfe it ſhall finde better intertainement at your hands, and that you will finde leaſure at your leaſure to peruſe it. J muſt ingeniouſly confeſſe, that many haue, many times, handled many points of doctrine deliuered in this treatiſe: yet I haue done it after another method. Jf the water I haue drawne from this Well ſhall delight you, J hope it will not taſt the worſe being brought vnto you in this veſſell. I offer here vnto your view the Anatomy of Dauids bleſſed Man: or, a ſhort Expoſition of the firſt Pſalme, directing a man how he may be truly bleſſed. Jt is not without deſert that Ierome doth call this book of the Pſalmes, The Treaſury of learning: for out of it moſt frequent teſtimonies are brought by our bleſſed Sauiour himſelfe. And this firſt Pſalme is a Compend, or an abſtract of the whole booke of Pſalmes, directing the way to true happineſſe. The text J am ſure is excellent for the purpoſe, but for my manner of handling it, I leaue it to the cenſure of Gods Church. In Preaching I haue euer counted plainneſſe the beſt eloquence, and the carriage of matters ſo, that thoſe of the loweſt forme may learne ſomewhat, the ſoundeſt and the ſureſt learning. For ſurely we are ſo fallen into the dregges of time, which being the laſt, muſt needs be worſt that Security hath ſo poſſeſſed all Men, that they will not be awaked: but if at any time the word of God, or any good motion of Gods Spirit hath met with them, preſently Security whiſpers them in the one eare, that though it be fit to thinke of ſuch things, yet it is not yet time. Youth pleades a priuiledge, though many millions of yong men are in hell for want of timely repentance. And Preſumption warrants thē in the other eare, that they may haue time hereafter. And thus men ſpend their daies, vntill at laſt their houre-glaſſe be run, and time then is paſt. Now if your Honor ſhal lay this to heart in the ſtrength of your yeares, it ſhall bee your chiefeſt wiſedome. And if to bee religious in all ages hath been held to be true honor: how much more honorable is it in ſo impious an age? It is religion & godlineſſe that ſhal embalme your name and make it ſhine before men, and glorifie your ſoule amongſt Angels. Mary her box of Oyntment ſhall neuer be forgotten: for Godlineſſe hath the promiſe of this life, & that which is to come: and without it there is no internall comfort to bee found in conſcience, nor externall peace to bee looked for in this world, nor eternall happineſſe to bee hoped for in the next. Now, how can Religion but promiſe to herſelf a zealous patrō of your honor, being the ſon & heire of ſo gratious and religious a father, who hath ſhewed himſelfe a faithfull Dore-keeper in the houſe of his God? Let his godly example teach you not to drinke of thoſe ſtolen waters, or rather indeed the bloud of ſoules, wherwith too many in theſe gold-thirſty daies doe purchaſe Acheldama vnto them & theirs. The Lord keepe this euer frō the purpoſe of heart in his ſeruants, who haue ſo honourable and weighty a truſt committed vnto them. Let that exhortation of Dauid to his ſon Salomon be euer in your honorable minde: And thou Salomon my ſonne, know thou the God of thy Father, and ſerue him with a perfect heart, and with a willing minde: for the Lord ſearcheth all hearts, and vnderſtandeth all the imaginations of the thoughts: If thou ſeeke him hee will bee found of thee, but if thou forſake him hee wil caſt thee off for euer. The God of heauen ſo vouchſafe to water you and yours, with the dew of heauen, that with the godly man in this pſalm you may proſper as trees of his planting: and ſo bring forth fruit in due ſeaſon in this

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A Table of the Principall Doctrines contained in this Booke. VERSE. 1. DOctrine 1. The godly man alone is bleſſed. pag. 21. Doct. 2. The occaſions of ſinne are to be auoided. pag. 46 Doct. 3. We muſt ſhun the company of wicked men. pag. 53 Doct. 4. Wicked men are euer deuiſing of miſchiefe. pag. 61 Doct. 5. To giue euill counſell is a horrible ſinne. pag. 67 Doct. 6. The falles of godly manie. pag. 74 Doct. 7. A godly man doth euer walke with God. pag. 79 Doct. 8. Wicked men deſcribed. pag. 84 Doct. 9. A godly man ſinnes not with deliberation. pag. 88 Doct. 10. Wicked men proceed by degrees to be exceeding ſinful. 99 Doct. 11. The marke of a lewd and wicked man. pag. 107 VERSE. 2. Doct. 1. Not to do euill is not ſufficient, it is damnable not to do good. pag. 115 Doct. 2. A godly man performes godly duties cheerfully. pag. 122 Doct. 3. The law of God is a godly mans chiefe delight. pag. 134 Doct. 4. A godly man ſets ſome time a part euery day for Gods ſeruice. pag. 140 VERSE 3. Doct. 1. Miniſters duty to inſtruct the ſimpleſt. p. 158. Doct. 2. A double vſe of all the creatures of God. pag. 162 Doct. 3. All men that are not ingrafted into Ieſus Chriſt, are miſerable. pag. 170 Doct. 4. Onely the regenerate man is happy and bleſſed. p. 176 Doct. 5. Members of Ieſus Chriſt are euer fruitfull. p. 189 Doct. 6. A true note of a godly man to waite all opportunities to do good. p. 207 Doct. 7. Perſeuerance required in each child of God. p. 213 Doct. 8. By our vnion with Chriſt we are made ſure of perſeuerance. p. 222 Doct. 9. God doth euer bleſſe the godly endeuours of his children p. 228 VERSE. 4. Doct. 1. The eſtate of the wicked moſt miſerable. pag. 243 Doct. 2. The eſtate of the wicked exceeding changeable. pag. 258 Doct. 3. The deſtruction of the wicked is vnreuokable. pag. 269 VERSE 5. Doct. 1. The certainty of the day of iudgement 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 of the whole Sciptures, it ſhall make this Doctrine ſo much the more apparant vnto vs; that is, That whereſoeuer there is a comfort laid downe in the Word, the ſame comfort is ſtill reſtrained to the godly. As that of the holy Apoſtle Saint Paul in the eight chapter and firſt verſe of his Epiſtle to the Romans; There is no condemnation: A maruellous comfort to heare, that wee are freed from that heauy and grieuous curſe which wee had incurred by reaſon of ſin: yet leſt the wicked ſhould preſume hereby, and take it vnto themſelues, vnto whom in no wiſe it doth belong: The Apoſtle reſtraineth the comfort in the ſame Verſe, to them that are in Chriſt Ieſus: and leſt men ſhould deceiue themſelues, to take this comfort to themſelues, vnto whom it doth not belong, hee marketh them out, as it were, in their fore-heads, ſaying; They are ſuch as walke not after the fleſh; but after the Spirit. The like of Dauid, Lord who ſhall enter into thy holy Tabernacle? Pſalm. 15. &c. Hee that hath cleane hands and pure heart, &c.

Beſides, none are bleſſed but ſuch as bee in the fauour of God, as the Prophet Dauid ſaith, In thy fauour is life, ſuch as bee reconciled to God in Ieſus Chriſt. As for ſuch as be out of his fauour, they be curſed and miſerable, bee they what they will bee: Now onely the godly man that is humbled, that is ſanctified, that is borne anew, is hee alone that is in the fauour of God; therefore onely the godly man is bleſſed.

Obiect. Wherein ſtands the bleſſedneſſe of Gods children, of a godly and a righteous man?

Anſw. I anſwere in this, that a godly man that is humbled for his ſins, is now reconciled to God, ſo as God the Father becomes his Father,Wherein the godly man is bleſt. adopts him to be his Childe, loues him, and delights in him as his Childe; Behold what loue the Father hath giuen vs, that wee ſhould bee called the Sonnes of God: And hereupon come the amiable and loue-Titles that Chriſt giueth vnto his Church;Cant. 5.2. Pſal. 105.12.13. Deut 7.6 Pſa. 91.1.2.3. Open vnto mee my Siſter, my Loue, my Doue, my vndefiled; Great are the affections of feruent loue that parents beare towardes their Children, which none can expreſſe but they that feele; and yet all their loue is nothing in compariſon of the loue of God towardes his children; this the Prophet teacheth, Can a woman forget her childe, Eſa. 49.15 and not haue compaſſion on the Sonne of her wombe, yet will not I forget thee.

Another part of the happineſſe of a godly man doth conſiſt in this, that hee hath aſſurance of the pardon of his ſinnes, that they are all done away, and ſhall neuer be layd to his charge, but are waſhed away in the bloud of IESVS CHRIST, according to that of the Prophet Dauid, Pſal. 32.1. Actes 3.26 Bleſſed is hee whoſe wickedneſſe is forgiuen.

Hee hath all his ſinnes originall and actuall,Rom 8.1. 1. Pet. 2.24 Rom. 4 5. 2. Cor. 19. with the guilt and puniſhment belonging vnto them, freely and fully forgiuen vnto him: And all the righteouſneſſe of CHRIST freely and fully imputed vnto him, and ſo GOD is reconciled vnto him, and approueth him as righteous in his ſight: And thus the Apoſtle reaſoneth;Rom. 8.33. Heerein was that loue of GOD made manifeſt amongſt vs, becauſe GOD ſent his onely begotten Son into the world, that wee might liue through him: Heerein is that loue not that wee loued GOD, but that hee loued vs and ſent his Sonne to be a reconciliation for our ſinnes.

An other part of the happineſſe of a godly man doth conſiſt in this, that hee hath peace of Conſcience, whereas the wicked and vngodlie man hath a dead and ſleepie conſcience, or elſe an accuſing conſcience, There is no peace to the wicked ſaith my God:Eſay 57. But the godly man that is reconciled to God in Chriſt Ieſus, hath the free pardon of al his ſinnes, hee hath ſweete peace of conſcience,Rom. 4.17 which doth not accuſe, but excuſe him to God, yea hee hath exceeding ioy in the HOLIE GHOST that hee knoweth his ſinnes are pardoned,Pax eſt hereditas Christianorum. Aug. Serm. de temp. according to that of the Apoſtle; The kingdome of God ſtandeth not in meate and drinke, but in righteouſneſſe, peace, and ioy in the HOLIE GHOST. And indeed whom ſhould hee feare,Perfecta & abſolata uiuſ que exuſatio teſtimonium conſcientiae ſuae. Bern. or whereof ſhould hee be afraide, God is become his Father, the Angels are become his attendants, they pitch their Tents round about them, and haue a charge of them, the Saints of Heauen and Earth are their fellow Brethren, the Creatures of Almightie God are their friends, yea their ſeruants to do them good al their daies.

The diuells, nor all the powers of darkeneſſe ſhall not hurt them:Pſal 37.25 Pſal. 34.7. Pſal. 91.11 Hoſea 2.18 Col. 2.15. For Chriſt hath ſpoiled Principalities and Powers, and hath made a ſhew of them openly, and hath triumphed ouer them vpon the Croſſe; yea, that which is more, the Lord Ieſus Chriſt (to whom all Iudgement is committed) is become their Lord and Sauiour: So that they ſhall neuer come into condemnation but ſhall paſſe from death vnto life. Ioh. 5.24.

Laſtly, the godly man is aſſured that the kingdome of Heauen, and eternall life belongs vnto him; And that hee ſhall be partaker of Eternall glorie, life and ſaluation, and ſhall liue in the preſence of God the Father, the Sonne, and Holy Ghoſt for euermore;Non arrogantia eſt, ſed fides, &c. Aug. Serm. 8. and this aſſurance in the godlie, is no preſumption, but Faith, for euery godly man hath in him the Spirit of Grace and Adoption; and he that hath the Spirit of Adoption, knowes that hee hath it, and is able, through the ſame Spirit, to ſay;Gala. 2.20 2. Cor. 13 5 I liue, and Chriſt liueth in me: This was in Iob when he ſaid, I know that my Redeemer liueth, &c. This was in Saint Paul, Rom 8. I am perſwaded that neyther heighth nor depth, &c. In theſe and the like Priuiledges ſtands the happie and bleſſed eſtate of Gods children.

The vſe of this Doctrine is moſt excellent, for ſeeing the priuiledges of Gods ehildren are ſo great and ſo excellent, that therefore they muſt needes bee moſt happie and hleſſed: For howſoeuer the world accompt them miſerable, grinning at them with their teeth,1. Pet. 1.18 nodding at them with their heades, hiſsing at them with their tongues, and euery way moſt contumeliouſly reproaching them with their wordes; yet wee ſee heere how deere and precious they are with God, and in the reputation of Ieſus Chriſt, who bought them at a price, and redeemed them euen with his owne bloud:1. Cor. 3.21 Beholde what loue the Father hath giuen to vs that wee ſhould be called the Sonnes of God: And for this cauſe the world knoweth you not, becauſe it knoweth not him. God is become their Father, the Sonne their Redeemer, and the Holy Ghoſt their Sanctifier, the Angells their attendants, the Scriptures their Euidences, and the Sacraments, Seales vnto the ſame: This the Apoſtle teacheth whē he ſaith. All things are yours, and yee Chriſts, and Chriſt Gods, they are bleſſed then that are thus reconciled to God in Ieſus Chriſt: they are bleſſed that haue their ſinnes pardoned and not imputed vnto them, they are bleſſed that inioy this ſweet peace of conſcience, and ioy in the Holie Ghoſt: they are bleſſed that haue attained to this aſſurance, that the kingdome of Heauen, eternall life and ſaluation ſhall be their reward: But the godly man is partaker of all theſe, what then ſhall hinder his happineſſe?

Three ſorts of men confuted. This ſerueth then to confute three ſorts of men: Firſt the Voluptuous man, who placeth his felicity and happineſſe in delights, pleaſures,1 Voluptuous. ſports, and paſtimes, hee loues and likes them aboue all other things, and moſt eagerly doth hunt after them:Luke 12. This appeared in that rich man in the Goſpell, who bad his ſoule eate, drink, and be merry, as if there were nothing elſe to be looked after, or as if mans chiefe felicity did conſiſt in theſe things.Rom 14 17 Eccles 2. And this was the caſe of Salomon in the dayes of his vanity, vntill he ſaw that all was but vain. Let vs then be careful that we be not deceiued with theſe ſinfull pleaſures of this life, as to thinke therein wee are happy, but let vs take heed vnto this hooke of Sathan leaſt we bee taken within his ſnare. It is written, to the euerlaſting commendation of Moſes, that he refuſed to bee called the ſon of Pharaohs daughter,Heb. 11.24 and choſe rather to ſuffer aduerſity with the people of God, then to enioy the pleaſures of ſinne for a ſeaſon, eſteeming the rebuke of Chriſt greater riches then the treaſures of Egypt: for he had reſpect vnto the recompence of reward.

The ſecond ſort of men heere reproued, are the ambitious,2 Ambitious that makes honor & preferment his God, as if mans chiefe felicity did conſiſt in that: this is their care and ſtudy, how to climb vp to preferment, like Abſolom that ſought to ſteale the hearts of his fathers ſubiects. And Achitophel, that was ſo proud that he could not indure a man in fauour but himſelfe, and therefore when he ſaw Huſhaies counſell receiued and his reiected, went and hanged himſelfe.Heſt. 2.3. So proud Haman was ſo vexed with Mordecay, that hee could not bee quiet till hee had wrought his owne diſtruction, and the reaſon of all is this, proſperity puffeth vp and ſtealeth away the heart of man,1 Tim. 6 9. making a man both to forget God and himſelfe, and therefore proſperitie is a very dangerous & ſlippery eſtate, and howſoeuer it bee much deſired and admired, yet it is full of dangers, and hedged in with many perils, and howſoeuer many are drawne away from God through perſecution and affliction, yet proſperity is more dangerous, for by it many more are drowned in ſenſualitie, and euen lulled aſleepe in carnall ſecurity.

3 Couetous. The third ſort of men here reproued, are the couetous Cormorants of the world, ſuch as make gold their God, loue it, and delight in it more then God, as if their chiefeſt happineſſe did conſiſt in the multitude of their riches,Coloſſ. 3. whereas indeed godlineſſe alone hath the promiſe of this life and that which is to come. And of all other ſinnes our Sauiour giues this caueat againſt this ſinne,Luk. 12.15 ſaying; Take heede and beware of couetouſneſſe, and this is that which the Prophet Dauid doth pray againſt when hee ſaith;Pſ. 119.36. Incline my heart vnto thy teſtimonies, and not vnto couetouſneſſe. 1. Ioh. 2.15 Hereunto agreeth that exhortation of the Apoſtle,Mat. 6.24. If anie man loue this world, the loue of my Father is not in him. So then, whether wee conſider that couetouſneſſe is the roote of all euill, or that there is a flat oppoſition betweene God and the world, wee muſt hold this as an euident truth, that there is no bleſſedneſſe to be found in them.

This may ſeeme to reprooue that curſed, yet common opinion of the world; namely, that of all men the godly man is moſt miſerable. We ſee heere, that the LORD himſelfe doth proclaime from Heauen, that hee accompteth the godlie man a bleſſed and happy man; but yet the world, that is, wicked men in the world, iudge and deeme the godlie man, wretched and miſerable; ſuch a man as truely feareth God, hates all iniquitie, diſliketh lewd companie, makes conſcience of good dueties, as to pray in his Familie, to inſtruct his ſeruants, and children, is diligent and carefull to frequent Sermons; this man is as an Owle amongſt Birds, whooted at, and poynted at, men reproach him, and of all men hee is moſt contemned: But as Paul ſaith, thus it muſt bee, wee are brought vpon the ſtage, we are made a gazing-ſtock to wicked men, and accounted as dung for Chriſtes ſake.

This may ſerue to ſtoppe their mouthes that ſay and thinke it is in vain to ſerue the Lord, that it is loſt labour to be religious, that there is no good got by hearing of Sermons and leading of a godly life: It is, and euer hath beene the curſed thought of mans heart to thinke ſo, as in the time of the Prophet Malachie, It is loſt labour to ſerue the Lord, Mal. 3.14. and what good comes there by ſeruing of GOD? So in theſe dayes it is cleare, men thinke it is in vaine to be religious, to liue godly, and in all things to labour to keepe faith and a good conſcience before God and men, But it is manifeſt heere that it is not in vaine to ſerue GOD:Note. nay it is that alone that brings a man to happineſſe and true comfort here, and an eternall meaſure of glory in the world to come: and withall this may ſerue to comfort euery poore childe of God againſt al the diſcomforts & diſcouragements of the world by ſatan & his curſed inſtruments: namely, that whatſoeuer thy eſtate be, neuer ſo poore in this world, and ſubiect to neuer ſo many afflictions, yet if thou be a godly man, certainely then thou art Bleſſed: Heb. 11.24 12.23. Thou that art in Gods fauour, thou that art reconciled to God in Ieſus Chriſt, and haſt thy ſinnes pardoned, eternall life belongs vnto thee, and therfore feare not, bee not any whit diſcouraged, hold out vnto the end, certaine it is thou art a Bleſſed Man, and in ſo doing thou ſhalt haue a crown of life.

Hence wee learne, that as many as deſire to bee truely happy and bleſſed, may heere behold the way to bee happy and bleſſed. Wouldſt thou bee truely happy and bleſſed heere in this life, and heereafter in the life to 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.

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.

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 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. 4.23. looke vnto the caſements of thy ſoule, thy eyes and thy eares:Pſ. 119.37. Eccl. 9.4.5. Pray with Dauid, Lord turne away my eyes from beholding vanity, make a couenant with them with Iob. Iob 31. What folly, nay what madneſſe is it then in them that dare come into any company, that dare looke and pry into the beauty of a woman, as though they were ſo ſtrong that they were out of all danger to ſin? But art thou more holy or ſtrong then Dauid, Peter, &c. if not, thou maiſt fall?

Let all godly men and women take heed, let them feare themſelues and doubt the worſt, Bleſſed is the man that feareth alwaies but hee that hardeneth his heart ſhall not proſper: Wee muſt at all times haue eſpeciall regard to the heart or elſe wee cannot ſtand; Such and ſo many are the aſſaults that ſathan doth lay againſt our ſoules, this is that wholeſome counſell that the Apoſtle Peter doth lay downe vnto vs, who was both acquainted with the frailty of mans nature, and the malice of ſathan, when hee ſaith,1. Pet. 5.8. Bee ſober and watch, for your aduerſary the deuill, &c. Where hee ioyneth vnto Sobriety, Watchfulneſſe, for though a man be neuer ſo ſober, yet if hee do not watch withall, and that againſt the occaſions of ſin, hee is eaſily made a prey to Sathan; And for want of this care and watchfulneſſe, many of Gods children haue beene ouertaken, and haue fell into many horrible and grieuous ſinnes, which they could not ſo eaſily haue done, had they beene watchfull ouer their owne affections. And thus much for the firſt Doctrine in the deſcription of a godly man, hee muſt carefully auoide all occaſions of ſinne.

That doth not walke in the Counſell of the wicked, &c.

HEre the Prophet Dauid ſhewes who is a godly man, and what be his properties. Firſt (as we haue heard) hee auoides all occaſions of ſinne: ſo now in the ſecond place, the counſell and company of lewd, wicked, and vngodly men: A godly man, and ſuch a one as ſhall bee truely happy and bleſſed indeed, doth diſtaſte and diſlike, yea vtterly renounce and abhorre their ſocietie and company, their counſels and conſultations, ſo as hee doth ſhunne and auoid them as dangerous and infectious; from whence wee gather a ſecond point of Doctrine.

That men muſt carefully ſhunneDoctr. 2. Wee muſt ſhunne the company of wicked men. and auoid the company of the wicked, it is very apparant; Num. 31.16 2. Sā. 10.3. Mat. 16.22 Acts 13.8. Pſalme 15 Tit. 2.12 2. Cor. 6.14 if they themſelues will not be defiled with their abhomination: for that rule of Salomon will ſtand, Hee that toucheth pitch ſhall bee defiled: Bad company is exceeding pernicious and hurtfull, either to diſſwade from that which is truely good, or to perſwade to that which is naught and wicked. Dauid maketh it a marke of a true member of the Church, That in his eyes a vile perſon is contemned. And the Apoſtle willeth all Chriſtians, who looke for glory through Chriſt; that they would haue nothing to do with the vnfruitfull workes of darkneſſe. And againe, This indeed is pure Religion and vndefiled, to keepe our ſelues vnſpotted of the world. This the Apoſtle S. Paul vrgeth, Be not vnequally yoaked with infidels, for what fellowſhip hath righteouſneſſe with vnrighteouſneſſe? It is the exhortation of Salomon: Forſake the wicked and yee ſhall liue. Ioſeph liuing in the Court of Pharaoh, had quickly learned to ſweare by the life of Pharaoh: and we know that it was in the common Hall, amongſt the ſeruants of the high Prieſts, that Peter had learned to curſe and to ſweare. It were no leſſe then treaſon in a ſubiect to liue in friendſhip with one that is a profeſſed enemie to the King; much more is it treaſon in the ſubiects of the King of heauen to haue ſociety with the wicked: and this is obſerued to bee the fault of Iehoſaphat, That hee would helpe the wicked, and loue them that hate the Lord. Such are euen odious vnto God,Pſalm. 5.5. as Dauid ſaith, Thou hateſt all them that worke iniquitie. Beſides, their company is exceeding dangerous, for the wrath of God hangeth ouer the head of the vngodly. This we may ſee in Lot, who for the fruitfulneſſe of the place was drawne to liue in Sodome where the men were wicked:Gen. 19. So when they were taken priſoners, Lot was taken priſoner with them; And, had not thē Lord beene exceeding mercifull vnto him, hee had periſhed with them in the generall ouerthrow of that Citie. And this was the voyce of God from heauen concerning Babylon,Reu. 18.4 Goe out of her my people, that yee bee not partakers of her ſins, and that yee receiue not of her plagues. And this was the cauſe why the Lord gaue ſo ſtreight a charge to the people of Iſrael, that they ſhould haue no dealing at all with the Inhabitants of the land of Caanan; Thou ſhalt make no couenant with them, nor with their gods: Ex. 23.32. Neither ſhall they dwell in thy land, leſt they make thee ſinne againſt me. Deut. 7.2. Neither ſhalt thou make any marriages with them, neither giue thy daughter to his ſonne, nor take his ſonne to thy daughter, for they will cauſe thy ſonne to fall away from me, and to ſerue other gods. And how true this threatning from the Lord was, the euent maketh it manifeſt; for they neglecting this Commandement from God, Wee are mingled amongſt the heathen, and learned their workes, Pſ. 106.35. as Dauid ſaith; and wofull experience doth proue this to be true of many who haue ſometime beene indifferently conformable to good duties, afterwards falling into wicked and lewd company haue beene corrupted and growne diſſolute: Oh what ſtumbling blockes are ſuch vnto a man from the performance of any good duety. This did Dauid know full well when hee ſaid, Away from mee yee wicked, Pſ. 119.115. I will keepe the Commandements of my God: Inſinuating therby, as it may eaſily be gathered, that he could not ſet himſelfe to the performance of any holy duty, as hee ought, ſo long as ſuch wicked company were about him. Yea it hath been a griefe vnto the godly to haue beene in the company of vngodly perſons. As Lot liuing in Sodome where hee ſaw their filthy abhominations,2. Pet. 2.7. It vexed his righteous ſoule: And this was it that made Dauid bemone his eſtate in the time of his baniſhment, when he was conſtrained to abide amongſt the vncircumciſed people, Woe is me that I remaine in Meſech: and to dwell in the tents of Kedar, My ſoule hath long dwelt among thoſe that bee enemies vnto peace. By all this that hath beene ſpoken, it doth appeare, That the godly man who ſhall bee happy and bleſſed indeed doth carefully ſhunne and auoid the lewd company of the wicked.

This Doctrine, in the firſt place, doth ſerue to reproue all ſuch as are careleſſe of their company, that can vſe as much familiaritie, and ſhew as good a countenance to the worſt, and make them as welcome as the beſt, be they what they will be, Papiſts or Atheiſts; yea let them bee as prophane as Eſau, hee is notwithſtanding for their company, but by this meanes they do little thinke, that they do hazard both faith and a good conſcience, and cauſe the godly themſelues to ſuſpect them, that they are but prophane. And indeed it cannot otherwiſe bee, but if they themſelues did make any conſcience of ſinne, they would likewiſe make conſcience of the occaſions of ſinne, whereof what can bee worſe then lewd company who are ready to make a mocke at euery good dutie, and whoſe nature is to haue other men to runne into the ſame exceſſe of ryot with themſelues?1 Pet. 4 4. yea when a man or a woman hath ſome good things in them, as to loue the word of God, to like of Gods faithfull Miniſters, to delight in prayer, &c. In comes a wicked man and breathes out his poiſon, ſeeking by bad counſell, and lewd perſwaſions, to diſſwade them and draw them backe, Oh you loue the Miniſter too much, he wil make you preciſe, you need not to take ſuch paines, but take your libertie! what need you bee afraid of them? Oh when ſuch wretches ſtep in, and thus poure out their lewd counſels and perſwaſions, what doe they elſe but draw men to perdition, eſpecially when they do deale with ſuch as be young Chriſtians, but comming on in the wayes of godlineſſe. And when they ſpeake that to great Perſonages, who by nature are moſt inclined to libertie, O what lets are theſe to a young Chriſtian in the wayes of godlineſſe!

And when the Lord leaues a man or a woman to liſten to ſuch curſed counſell,Note. it is a great ſigne that the Lord loues them not. So it is ſaid, that the Lord left Abſolom, that hee ſhould not receiue the good counſel of Achitophel, becauſe the Lord would deſtroy Abſolom. So it is ſaid of Rehoboam, that he liſtned onely to the counſell of his young men, becauſe the Lord would bring his iudgements vpon the houſe of Salomon.

This ſhould admoniſh all men to take heed of ſuch kind of men, as the very limbs of the diuel, and the meſſengers of Sathan, who ſeek to draw men from God & from Ieſus Chriſt, and from a godly life, to ſtoppe our eares at their lewd and damnable counſels, not to heare them, nor to liſten to them: yea if it lie in our power to remoue them, and to baniſh them our preſence as the greateſt enemies of our Soules, and the meſſengers of the Diuel, ſeeking to peruert and poiſon our poore ſoules, to put our mouthes out of taſte, and to make vs diſlike thoſe that are ſent of God, who ought to bee moſt deare vnto vs.Obiect. It will bee here obiected, whether it be not lawful vpon ſome occaſion, to be in their company, or to haue dealing with wicked men? Reſponſ. Anſw. In ſome caſe it is lawfull, as thus: Firſt, that it bee onely for neceſſitie: as that we cannot auoyd it in ordinary matters of this life, vnleſſe we ſhould go out of the world: ſecondly, that we haue a due calling thereunto: thirdly, that we be not ſilent at the committing of ſin, but that euer we ſhew our diſlike of their vaine courſes; and laſtly, that we labour with out ſelues to bee grieued at their ſinnes, as Lot was at the Sodomites.

In the counſell of the wicked, &c.

THe original word ſignifies ſuch wicked men as are neuer quiet in their mindes, but euermore muſing and deuiſing ſome miſchiefe: which they may vtter and practiſe as occaſion ſerues.

And in this note the very propertieDoctr. 3. Wicked men are euer deuiſing of miſchiefe. of a wicked and graceleſſe man: He is neuer at reſt, but ſtill plotting and deuiſing ſome miſchiefe againſt God or good men: This we may ſee by diuers examples.2. Sam. 16. Achitophels coū ſell was eſteemed like as one had aſked counſell at the Oracle of God: The like we may ſee in Herod when hee heard of the birth of Chriſt,Math. 2.7. as of a new-borne King, what policy did hee vſe to deſtroy the Sauiour of the world? The Scribes and Phariſees,Math. 26. how carefully did they conſult and take counſell together againſt Chriſt, to put him to death; yea they brake their ſleepe about it.Ier. 18.18. When the Iewes could not endure Ieremie to preach plaine, and to tell them of their ſinnes, they therfore by and by ſay thus, Come let vs deuiſe and imagine ſome miſchiefe againſt the Prophet of the Lord, Let vs ſmite him with the tongue, Let vs take no heede, nor giue any eare to his preaching. Heſt. 3. So Haman deuiſeth how to put Mordecai and the Iewes out of fauour, by deuiſing a moſt vile accuſation. So Deog, that blacke mouthed Dog,1. Sam. 22.9. Dan. 3. deuiſeth how to accuſe Dauid to Saul. So thoſe wicked Rulers did deuiſe to inuent ſome miſchiefe againſt Daniel. And the Prophet Michai ſheweth, that it is an old practiſe of wicked men, to deuiſe wicked things. In the Primitiue Church the enemies of Gods children, that perſecuted the Chriſtians, deuiſed this ſhamefull ſlaunder, That they worſhipped an Aſſes head, &c. So in theſe dayes it is manifeſt, that the Diuell ſtirres vp wicked men to accuſe Gods children, to deuiſe ſlaunders, and falſe accuſations againſt them: The Diuell hath one Doeg or other to accuſe Dauid to Saul, to thruſt him out of fauour, and to bring him into diſgrace: And when as they can ſay nothing iuſtly againſt them, then they beginne to deuiſe how they may raiſe vp ſome falſe report or other, to ſmite them with the tongue.

And the reaſon of this is, becauſe they are fooliſh and ignorant: For they not knowing the Lord, nor vnderſtanding his waies aright, but being in this reſpect worſer then the Oxe that knoweth his owner, And the Aſſe that knoweth his maiſters Cribbe (as the Lord doth complaine of them) they cannot but doe as S. Paul did in the time of his ignorāce,Eſay 1.3. euen oppoſe themſelues againſt God and his children. And for this cauſe the Lord doth make his mone for the fooliſhneſſe and ignorance of his people, as of the wel-ſpring of all their rebellions againſt him, in theſe words; For my people are fooliſh, they haue not knowne mee, they are fooliſh children, and haue none vnderſtanding: They are wiſe to doe euill, but to doe well they haue no knowledge.

Seeing wee are taught here, what is the nature of wicked men; namely, that they haue in them a reſtleſſe deſire to peruert the wayes of the godly, and to doe ſome miſchiefe; This muſt teach vs firſt of all to deale wiſely and warily with them, leaſt wee bee corrupted by them. Wee are here ſet as vpon a hill or a ſtage, and profeſſing Ieſus Chriſt, a ſmall ſpot will bee ſeene in our garment. 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, (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 horribleDoctr. 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 grieuous ſinne to giue euill counſell, this teacheth vs our duety: that whenſoeuer they ſhall ſet vpon vs to draw vs away from GOD, that wee bee carefull that wee conſent not vnto them: It is not enough for a man to ſay, Alas, I deuiſed it not, neither am I the firſt that haue committed the like; for this ſhall excuſe no man, that hee was not the author of an euill: For ſurely, if it bee ſo great a ſinne to ſeduce, it is no leſſe ſinne to bee ſeduced, and GOD will one day finde them no leſſe guilty, but ſhall partake with them of the ſame puniſhment: if a man ſhould haue about him a great ſumme of money, or other treaſure, and ſhould willingly, and wittingly, put himſelfe into the companie of thieues, and will be drawne by them out of the way, were this man to be pittied, if hee ſhould looſe all that he had? Euen ſo is it with a Chriſtian, that doth carry daily about with him a rich Treaſure, his Soule and conſcience, which hee muſt keepe vnſpotted of the world: If he liſten to the charmes of the wicked, and will be drawne out of the way of Gods commaundements, to commit ſinne, and ſo make ſhipwracke of faith, and a good conſcience: is it not iuſt with God, that this man ſhould periſh for the ſame? So then wee ſee it ſtandeth vs in hand to beware of conſenting to ſinne, and counſelling others to commit ſinne: For if wee giue our conſent vnto them, we are partakers with them in their wickedneſſe, and ſhall be ſure one day to haue ſhare with them in their puniſhments.

Secondly, ſeeing the giuing of euill 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.

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 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 vs ouer-weene our ſelues, and to make vs boaſt and preſume of our ſelues, For the Diuell doth know full well, that this lifting of a man vp, is the very next way to tumble and throw him downe, as Salomon ſaith, Pride goeth before deſtruction, and an high minde before the fall: Prouerbs 16. ver. 18. And therefore acknowledging our owne want of ſtrength, and our owne inability to ſtand without the aſsiſtance of Gods Spirit, Let vs not be high minded, but feare: Roman. 11.20. And thus we haue ſeene that the falls and ſlips of Gods children are many and great, which notwithſtanding cannot hinder their happineſſe, becauſe they walke not in them, that is; they make it not their continuall practiſe, ro liue and delight in ſinne.

Now wee are to come to the ſecond,Doctr. 6. A godly man doth euer walke with God. which doth note vnto vs that the godly man, who ſhall bee truely happy and bleſſed indeed, is ſo farre from making his life a life of ſinne, as that hee doth rather in the whole courſe of the ſame, walke with GOD in obedience.

For therefore indeed is our courſe of new life compared to a way, to ſhew that the godly muſt alwaies bee walking in it, from the beginning of their courſe vnto the end of the ſame. It was the commendations of Enoch and Noah, Gen. 5.22.6.9. that notwithſtanding the daies and times wherein they liued were dangerous: Yet They walked with God: That is, they conſidered more the Commandements of GOD, what he had appointed then what was practiſed; and deſired rather to bee approued of GOD through their obedience, then through their diſobedience to purchaſe the fauour of men:Gen. 17.1. It was the charge giuen by GOD to Abraham, Walke before mee: That is, let it euer bee thy care, that ſeeing I am preſent euery where and priuy to all thy courſes, that thou walke as in my ſight, And this was the beſt teſtimony that Salomon could giue of his father Dauid, 1. King. 3.6 That hee walked before GOD in truth, and in righteouſneſſe. Yea, this did miniſter comfort to godly Ezechias, Eſay 38.3. when he thought he ſhould die: Remember, O Lord, that I haue walked before thee in truth: And to this agreeth that of the Apoſtle Paul, Who forgat that which was behind, Phil. 3.13. and endeuoured himſelfe to that which was before, and followed hard towards the marke, to the prize of the high calling of GOD in IESVS CHRIST. Hee was not like vnto a vaine and fooliſh man, who running in a race, will bee euer and anon looking backe to ſee how much ground hee hath ridde; but his eye was alwayes vpon the marke or goale, to conſider how much hee had to runne,Math. 24. how farre off hee was from perfection, and what hee had more to doe in his Chriſtian courſe, that hee might finiſh the ſame with ioy. It is the end that makes all; Hee that ſhall endure to the end ſhall bee ſaued. 1 Cor. 9 24 Reu. 2.7. Rom. 13.11 1. Pet. 1.9. Our Sauiour ſaith not there, that hee that endureth for a ſeaſon, but hee that continueth to the end; not euery one that fighteth, but hee that ouercommeth, ſhall receiue a Crowne of life: Theſe examples doe ſhew vs how the godly haue walked. And theſe and the like precepts teach vs we ſhould walke ſo as in the end wee may bee bleſſed.

Hence we are taught this leſſon, that wee muſt neuer bee weary of wel-doing, ſeeing that perſeuerance onely hath the promiſe of reward, wee muſt not depart out of the Egypt of ſinne, and then with the Iſraelites,2. Theſ. 3.13. Pſ. 92.13. and with Lots wife, looke backe to the Sodome of their ſinnes, but remember that thou oweſt vnto GOD all thy dayes: The Trees planted in the Lords houſe, Mat. 3.10. bring forth fruit in their age, And they which doe not ſo, ſhall bee hewen downe and caſt into the fire. It was the commendation of the Church of Thiatira, That her workes were more at laſt then at firſt. Reu. 2.19. A reproofe of their folly, who hauing kept the path of righteouſneſſe for a time, doe after walke in no good way, but thinke with one iumpe to leape into heauen with a Lord haue mercy on me at the laſt: But know, O thou vaine man, that thou muſt walk in the way; that is, thou muſt vſe all good meanes for the attaining of life and ſaluation, thou muſt heare the word diligently and carefully, pray, read, &c.

I doubt not but the ſerious thinking vpon this, that God challengeth euery day at our hands, yea all the daies of our life to bee ſpent in his ſeruice, will reforme many corruptions in vs: For alas! the care of the moſt is, how they may keep credit with men, though they purchaſe Gods diſpleaſure, which will then ſtand ſuch in little ſtead, when all things ſhall come to receiue their due triall: Euen euery worke done in the body, whether it bee good or euill: 2. Cor. 5.10. And thus much for the firſt part of the deſcription of a godly man Negatiuely: Hee doth not walke in the counſell of the wicked.

Nor ſtand in the way of ſinners.

THat is,The ſecōd part of the deſcription of a godly man negatiuly. a godly man doth not ſettle himſelfe to liue as wicked men do, nor frames his life after their lewd example: where we are to obſerue two poynts: Firſt, that there is a way of ſinners, in which the vngodly ſtand. Secondly, that the godly ſtand not in it.

Firſt then, that there is a way of ſinners, in the which they ſtand and liue, it is very apparant, called in the Scriptures by diuers names; as by the name of the way of the vngodly, The Lord knoweth the way of the righteous, but the way of the wicked ſhall periſh.

Doctr. 1. Wicked men deſcribed. It is tearmed an euill way. The way of lying, A wicked way, &c. And by theſe wayes wee are ſtill to vnderſtand the courſe of life and conuerſation of the wicked; wherein wee are taught this Doctrine, that notwithſtanding all the meanes that God and Man doth vſe to the contrary, the wicked man will ſtill perſiſt and goe on in ſinne, which is heere vnderſtood out of the word Stand. This appeareth in the example of Cain, Gen. 4.6. albeit hee were admoniſhed and reproued of God for his wrath and malice conceiued againſt his brother, yet for all that Caine will pleaſe himſelfe in his owne way, and neuer reſt till hee haue ſhedde the innocent bloud of his owne brother. This is ſeene likewiſe in the example of the old World, when the Lord ſaw that the wickedneſſe of man was great, and all the imaginations of the thoughts of his heart were onely euill continually, and how they pleaſed themſelues in this way, the Lord ſtirred vp Noah, Gen. 6.5. the preacher of righteouſneſſe, who warned them from God; yet they would continue ſtill in their owne waies, giuing 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.

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, 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.

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.

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 menDoctr. 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 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.

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, as relying vpon their owne wittes, knowledge, ſtrength, and goodnes, dare conuerſe, and keepe companie with notorious Atheiſtes, Papiſts, Mocke-Gods, Swearers, Swaggerers, Drunkards, and ſo forth. By which means it is iuſt with God, they not ſhunning the occaſions of ſinne are peruerted by them to their owne deſtruction. And no leſſe worthy of reproofe are thoſe kinde of men or women, that lincke themſelues or their children, in marriage with ſuch as be vile, wicked, prophane, and irreligious: Alas! what agreement is there betweene CHRIST and Belial, God and the Diuell, Light and darkeneſſe,1. Cor. 6. a Beleeuer and an infidell, to haue ſuch neare coniunction and fellowſhip with them? How can ſuch eſcape and not be polluted with their ſinne? And becauſe men and women in this match make no better choice, but marry for loue of money, beauty, or the like, rather then for Religion, Vertue, or the Feare of God, it commeth to paſſe, that they liue together moſt vncomfortably, and in great diſcontentment.

Nor ſit in the ſeate of Scorners.

BY Scorners, in this place, are meant ſuch wicked men as are both hardened in ſinne, and liue a wicked life; ſuch as are become ſtubborne and rebellious ſinners, profeſſing all impietie, contemning God and man, ſuch as being confirmed with the long practiſe of ſinne, and a bad life, haue got a habite of ſinne, and can doe nothing elſe but ſinne, and deſpiſe all good duties, and make a ſcoffe at all Religion.

Hence wee learne this doctrine,Doctr. 2. The mark of a lewd and wicked man. that this is the propertie of a notorious lewd and wicked man, to make a mocke of all pietie and godlineſſe, to make a mocke of all Religion, and euery Chriſtian dutie: And ſuch a man is come to a wonderfull height of ſinne, and is notoriouſly wicked and vngodly; So it is ſayd that curſed Cham mocked his father Noah, Gen. 9.22. and Iſmael mocked godly Iſaac; becauſe, as it is like, Iſmael ſeeing godly Iſaac performing ſome duty of Religion, Prayer, Thankeſ-giuing, or the like, hee laughed him to ſcorne: The Athenians mocked Paul, Acts 17. what will this Babler ſay? So the Scribes and Phariſees mocked our Sauiour CHRIST, ſaying;Mat. 26.68 Haile King of the Iewes: The Iewes mocked Saint Peters Sermon, ſaying;Act. 2.12. Theſe men are full of new wine: The children of Bethel mocked Elizeus the Prophet, ſaying; Go vp thou Bald-head: 2. Kin. 2.22 This was the complaint of godly Ieremie, O Lord I am in deriſion daily, Ier. 20.7. euery one mocketh mee. And as it was, ſo is it ſtill, and will bee; the world is full of ſuch lewd and wicked men, ſuch Mock-gods that mocke and mow at all good duties ſcoffing and ſcorning all Religion, flouting and miſ-vſing Gods faithfull Miniſters, raile vpon them, and reuile them: yea if any man feare God, make conſcience of good duties, to heare the word of God diligently and carefully, to reade, pray in family, &c. And will not ſweare with the ſwearer, drinke with the drunkard, and run with wicked men into all exceſſe of ryot: this man ſhall bee mocked and poynted at, and called by the name of Puritan, and preciſian, and I know not what, and can very hardly endure their company. Now theſe kinde of men, theſe ſcoffing Iſmaels, and curſed Chams, though they ſeeme to be neuer ſo honeſt & ciuell, yet the word of God paints them out in their colours, as the moſt vile and wicked men that liue in the world, becauſe they contemne and deſpiſe, they mocke and ſcorne Gods word, and thoſe that be moſt deere vnto God.

Let all ſuch ſcorners, and ſcoffing mates take heede: for as they bee moſt abhominable in the ſight of God,Pro. 3.32 ſo they ſeldome or neuer eſcape vnpuniſhed. Looke on that curſed Cham, ſcoffing Iſmael, behold Gods vengeance vpon thoſe two and forry yonkers that mocked the Prophet Elizeus: What became of them that mocked and miſ-vſed the Prophets of the Lord? What became of thoſe that mocked and miſ-vſed our Sauiour Ieſus Chriſt?

And let men but obſerue it, and marke it well,Eſay 37 and they ſhall cleerely ſee ſome token or other of Gods vengeance vpon the heades of ſuch ſcoffing wretches: yea, let all ſuch wicked men know that they be too much their owne foes, in that they hate the godly, mocke Gods Miniſters, raile vpon his ſeruants, they fare the better for them euery day they riſe, whatſoeuer wicked and vngodly men haue and enioy, it is for the godlies ſakes; for if it were not for them, and their ſakes, the Sunne would ſcarce ſhine vpon them, the heauens would fall vpon them, the earth would open her mouth and ſwallow them, the fire would burne them, the water would drowne them, and all the creatures of God would arme themſelues againſt them: And therefore the children of God (as one ſaith) are like a peece of Corke caſt into the Sea full of Nayles, the Corke beares them vp, which otherwiſe would ſinke of themſelues one by one. Now then what a folly and madneſſe is this to hate them, to mocke them, and to miſ-vſe them by whom they fare the better euery day they riſe?

Seeing wicked men are ſo ill affected to God and his children, becauſe they loue the diuell, and bee his vaſſailes, and theſe belong to God: Let vs herein be like to God our Father, and moſt vnlike wicked men, let vs loue Gods children, and make much of thoſe that feare the Lord, and let vs delight in their company; for as the former is a ſigne of a notorious wicked man, ſo this is a ſigne of a godly man: He deſpiſeth a vile perſon, Pſal. 15.4. and maketh much of thoſe that feare the Lord. Againe,1 Iohn 3. Hereby we know that wee loue God, if wee loue the brethren. Againe, All my delight is in the Saints, and ſuch as excell in vertue. Such as be religious, feare God, and liue a godly life: Theſe be to be beloued, be they neuer ſo poore. It is lamentable to ſee the courſe of the world, let a lewd man come into company, that is notorious wicked, an Atheiſt, a blaſphemous wretch, one that laughes at God, and all goodneſſe, a drunkard, or the like: this man ſhall be too too welcome, and we will eate and drinke, and bee mery with him. But let a godly man, a Prophet of the Lord, a faithful and zealous Miniſter come into our company, we are weary of him, wee cannot endure his companie, hee marres all our mirth, wee cannot be merry for him. Thus men ſay. Oh Hel-hounds, and wicked wretches! thou maiſt as well ſay thou canſt not be merry when God is preſent: Hee that deſpiſeth you, deſpiſeth mee. Theſe men onely delight in the Diuell, and his curſed inſtruments.

And thus much for the firſt part of the deſcription of a godly man, negatiuely deſcribed: Hee doth not walk in the counſell of the wicked, Hee doth not ſtand in the way of ſinners, nor hee doth not ſit in the ſeate of the ſcorners.

The firſt Pſalme. VERSE. 2.

But his delight is in the Lawe of the Lord, and in his Law hee doth meditate both day and night.

HITHERTO we haue heard a godlie man deſcribed: Firſt,The deſcription of a godly man affirmatiuely. negatiuely, ſhewing what euilles hee doth moſt carefully ſhunne and auoyde. Now he commeth to his deſcription affirmatiuely, ſhewing what good things he doth moſt carefully embrace and follow.

In this deſcription, firſt note the Chriſtian duety, and holy practiſe of a godly and righteous man; namely, to be much, and often in ſerious and Chriſtian meditation.

Secondly, the obiect of his Studie, not his pleaſures, preferments, or profits, as moſt carnall men doe, which minde nothing but earthly things, but he is conuerſant in the holy Scriptures, doth furiouſly ſtudy the word of God, his meditation is concerning the Law, that is, the heauenly doctrine which ſhews the will of God and his worſhip, what man muſt and ought to beleeue and do to eternall life.

Thirdly, the circumſtance of times is carefully to be conſidered: for the godly man doth not now and then by ſtarts and fits, like a man in an ague, Reade, ſtudy, and meditate the word and doctrine of God: but it is his dayly ſtudy, and continuall exerciſe: not that wee ſhould imagine hee doth nothing elſe, but the meaning is, hee ſetteth ſome time apart daily to ſerue God, ſome time to reade, ſome time to heare, and ſome time to meditate: yea oftentimes he beſtoweth ſome part of the night, when ſome be at reſt and ſleepe, and beſtoweth it on Gods ſeruice, ſetting his minde on heauen and heauenly things.

Firſt, in that the Spirit of almighty God deſcribeth a godly man, not onely by leauing and auoyding lewd company, and the counſell of the wicked, but alſo by liuing well, and framing himſelfe to ſtudy the Scriptures, and to leade his life thereafafter.

Hence I gather this doctrine, thatDoctr. 1. Not to do euill, is not ſvfficients it is damnable, not to do good it is not ſufficient for the leading of a godly life, which may both pleaſe God, and bring comfort to a mans owne ſoule, to abſtaine from euill, but he muſt alſo doe well: not onelie not to doe euill, but to doe good: it is not enough to prooue a man to be a godly man, and a ſound Chriſtian, that hee carefully ſhunne and auoyde the lewd counſell and company of wicked men: but hee muſt alſo be as carefull to meditate in the Law of God day and night: And therefore, as in this place, ſo vſually in the holy Scriptures they are both ioyned together: ceaſe from euill learne to doe well: Eſay 1.16. Pſalme 34 Matt. 3.10 eſchew euill and doe good, and thou ſhalt liue for euer. The Axe is put to the roote of the Trees, euery Tree that bringeth not foorth good fruit. Marke, Chriſt ſayth, not onely euery Tree that is barren, and bringeth foorth no fruit, good or bad: nor euerie one that bringeth foorth euill fruit: But that bringeth not foorth good fruit, is hewen downe and caſt into the fire: Mat. 25.41 And at the laſt day the Lord will ſay to the wicked, Depart yee curſed; not for robbing the poore of meat, drink, or apparrell, or caſting them out of doores, but for want of ſhewing mercy vnto them. A Chriſtian life doeth conſiſt of two partes, ſo ſet downe by the Apoſtle Paul, Abhorre that is euill, there is one halfe, And cleaue to that is good, Rom. 12.9. there is the other halfe. If any want the former or the latter, he is but halfe a Chriſtian, and ſo ſhall at laſt come ſhort of a rewarde: And therefore this is a priuiledge to all the Commandements of God, that where any vice is forbidden, the contrarie vertue is commanded: and where any vertue is commaunded, the contrary vice is forbidden. The owner of an orchard is not contented that his trees beare no naughty fruit, but if they beare not good fruit, hee will hew them downe as fewell for the fire: It is not enough for Zacheus, that hee be no more an extortioner: But if hee will become a true conuert indeede, hee muſt make reſtitution of that hee hath wrongfully gotten.Luke 19.8 Iames 2.25 Theſe and the like examples make this Doctrine apparent vnto vs, That for the leading of a godly life, it is not ſufficient, that a man doe no euill, Not to walke in the counſell of the wicked, not ſtand in the way ſinners, nor ſit in the ſeate of the ſcornefull: but hee muſt doe good. His delight is in the Law of the Lord, and in his Lawe hee doth meditate both day and night.

This ſerues to reprooue moſt men in the world, as no godly men indeed, nor ſound Chriſtians: for moſt men doe thinke, if they can ſay, I thanke GOD I doe no bodie anie harme, nor ſay them harme; I am neither whoore nor thiefe, I am neyther blaſphemer, drunkard, &c. All is then well, they be as good Chriſtians as the beſt, and ſhall as well be ſaued as the beſt Preacher of them all. Yea but you ſee here a godly man muſt not onely abſtaine from euill, But meditate in the Lawe of God, not onely ceaſe from euill, but do good: Looke on the places of Scriptures before named.Matt. 3.10 Mat. 25.41 Iudg. 5.23 Deborah pronounces a heauy curſe againſt Neroſh, not for hurting or hindering the people of GOD, but becauſe they did not helpe them againſt the enemies of GOD: and ſo the axe and curſe of GOD ſhall bee vpon all thoſe that be not as carefull to doe good, as to eſchew euill. S. Paul profeſſeth that hee was a man of an vpright life, and one that was vnrebukeable to the world, and yet profeſſeth that all this was but as Dung without the righteouſneſſe of CHRIST. Philippians 3.4. It were good, if our ciuill honeſt men (as wee call them) would conſider this: they ſtand vpon this, they defie al the world, who can ſay, black is their eie? they ſay no body harme, nor doe none: well, grant that they ſay, (which is impoſſible) though they could abſtaine from all outward euill, as ſwearing, lying, drunkenneſſe, whooring, pride, enuy, &c. So as no man could lay any of theſe to their charge, yet heere is but halfe a Chriſtian, but one part of his life, for hee muſt not onely not doe euill, but doe good: Not onely to bring foorth euill fruit is damnable, but not to bring foorth good fruit. And in the day of iudgement CHRIST will proceede againſt men, not onely for doing euill, but eſpecially, for nor doing good.

Secondly, if ſuch as abſtaine from groſſe euills bee in danger of damnation for want of doing good, that is to ſay, becauſe they haue not ledde a godly life, beſtowed much time in hearing and reading the Scriptures, praying and calling on Gods name, doing workes of mercie and equitie to men, how much more thoſe that abſtaine from no euill, but breake out into all kindes of wickedneſſe and prophaneneſſe. Such as make a mocke of Religion, and ſeldome or neuer come to heare the Word preached or taught, but abound in all kinde of ſinne and iniquitie: If the Rich man bee damned that did not giue of his bread to feede the poore, good Lord! what ſhall become of thoſe that haue takē away the bread of the poore? that all their life haue drunke downe iniquity as it were water, their damnation doeth hot ſleepe: If theſe things be doone to the greene tree, what ſhall become of the dry tree? In a word, if the not doing of good ſhall bee puniſhed ſo ſeuerely, as wee haue heard: Oh! what will then become of thoſe whoſe liues abound in all maner of ſinne and impiety, whooredome, drunkenneſſe, &c. Where ſhall ſuch ſinners as theſe appeare? If the others which haue ſeemed to haue beene iuſt and righteous men ſhall not be ſaued: O conſider this yee that forget God, Pſal. 50.22 leſt I teare you in peeces, and there bee none that can deliuer you. Pſalme 50. and verſe 22.

But his delight is in the Law of the Lord.

THAT is, the godly man, who is truely bleſſed and happy, doth wonderfully loue, and is greatly affected with the word of Almightie God, and hath exceeding delight & ioy in the doctrine of God, becauſe there is reuealed the will of God, whereunto men muſt bee carefull to frame and conforme all their deſires, thoughts, words, and deeds, becauſe heerein is chalked out and declared, the very high-way to eternall life and ſaluation.

Doctr. 2. A godly man performeth godly dueties cherefully. Hence then wee are taught this doctrine, that it is a ſpeciall note and property of a godly man, to perform Chriſtian dueties to God willingly and cheerefully, and to make them his delight and ioy.

Indeede it is worthy, yea thrice worthy to be delighted in, both in regard of the Author of this Lawe, which is God, as alſo in reſpect of the authority of it, which is manifold. In regard of God the author of it, it is to be delighted in, who is the only true & euerliuing God,1. Cor. 8.6. of whom are all things, and we in him. Secondly, in reſpect of the authority of the ſame, containing in it perfect wiſedome, truth, iuſtice, wiſdome, mercy, goodneſſe &c. It is called by the Prophet Dauid, Pſal. 19.7. Reu. 22.18 a perfect Law, to the which if any man ſhall preſume to adde anie thing, God ſhall adde to him the plagues written in this book, and if a man ſhall diminiſh any thing, God ſhall take away his part out of the Booke of Life, and from the holy Citty. Heere, and no where elſe is to bee found the true VRIM and THVMMIM, the VRIM that is, Light, and the THVMMIM, that is, Perfection: and the Saints of God in all Ages haue eſteemed highly of it.

Thus did Iob, Iob 23.12. I eſteemed thy word more then my appoynted food: Thus did Dauid when he ſaid, Lord, what loue haue I to all thy commaundements, Pſal. 119. all the day long is my ſtudy in them. And Dauid ſhewes his wonderfull loue and account of it, by the names that hee doth giue vnto it, calling it Doctrine, Teſtimonies, Commaundements, Feare, Iudgements, Way, Statute., Word, &c. And in another place hee ſaith, That it is more to be deſired then Golde, Pſa. 16.10 Mat. 22.37 Rom. 12.8 yea then fine Golde: that it is, ſweeter then the honny, and the honny-combe. And this is that which the Lord him ſelfe doeth require, when he ſaith:Leuit. 1.3. Heare O Iſrael, the LORD thy GOD is LORD onely: Deut. 6.5. And thou ſhalt loue the LORD thy GOD with all thy heart, with all thy ſoule, and with all thy might. And ſo the Prophet Dauid prayeth, O Lord, I beſeech thee accept of the free offerings of my mouth, and teach mee thy iudgements. And this is the rule which the Apoſtle Saint Paul ſetteth downe when hee ſayth:2. Cor. 9.7. As euery man wiſheth in his heart, ſo let him giue, not grudgingly? or of neceſsitie, for God loueth a chearefull giuer. Now that which the Apoſtle ſpeaketh of Charity and Almes, may truely be vnderſtood of euery Chriſtian dutie: when wee pray, wee muſt pray vnto God chearefully, when wee giue thanks to God, we muſt do it cherefully,Geneſ. 4.5 and ſo of all other dueties of Gods worſhip layed downe in his Word. And indeede this is it which dooth put the difference betweene the godly and the wicked, the ſeruice of the one, and the ſeruice of the other. Caine will come with his Sacrifice aſwel as Abel; but he brought of the worſt, thinking any thing to be good enough for God, and this he did very grudgingly: Whereas Abel brought of the beſt to ſacrifice to God, & this hee did willingly and cheerefully. And all thoſe dueties that are not thus performed, they haue no life nor vertue in them, to giue them any grace or acceptance with God. So that we ſee that outward profeſſion is not enough to aſſure vs of our ſaluation, if it be not ioyned with ſincerity of heart.

Now where it is ſaid heere,Reaſon. that the godly mans Delight is in the Lawe of the Lord, there is great reaſon why the children of God ſhould be thus affected to his bleſſed word and heauenly Doctrine aboue all things in the world, that it ſhould be Sweeter vnto them then the honny and the honny-combe. Tit. 2.11.

Firſt, becauſe it is the bread of life, it is the power of God to ſaluation. Rom. 1.16 And therefore is called, the Goſpell of the Kingdome, and the Kingdome of Heauen. Mat. 13.44 becauſe it is that whereby men are brought to eternall life, and the kingdome of Heauen.

Secondly, it is the effectual means and inſtrument which the Lord vſeth and hath appointed to beget all ſauing grace in the hearts of his children,Ro. 10.14. 1 Cor. 1.21 namely, knowledge, faith, humility, obedience, and the like.

Thirdly, it is the bread of life, euen the heauenly Manna, whereby our faith is confirmed, and our ſoule comforted, yea it is the ſtaffe whereto wee muſt leane in all dangers, as Dauid ſaith, I had periſhed in my trouble, had it not beene for thy word: Pſal. 119. And, thy Rod and thy Staffe doth comfort me, Pſal. 23.

Fourthly, the word of God is that direction whereby wee may ſquare all our thoughts, words, and deedes, as Dauid ſaith, Thy word is a Lanthorne vnto my feete, Pſal 119. and a light vnto my paths: And without this we can not liue well, but ſhall wander vp and downe as blind men in the darke.

And laſt of all, it is the two-edged-Sword of Gods Spirit,Matth. 4.4 whereby wee muſt put to flight all the temptations of the Diuell, ſo as we cannot repell them, or withſtand them, vnleſſe we be skilfull and cunning to vſe this weapon.

This Doctrine may ſeeme to reproue the greateſt part amongeſt vs as wicked and vngodly, becauſe generally men haue no loue vnto the word of God, no delight in this heauenly Doctrine, it is not ſweete nor precious in their eyes, but rather it is irkeſome and tedious vnto them, it is bitter and vnſauourie. It fareth with people in theſe dayes, as it did with thoſe olde people of the Iewes, vnto whom ſhould I ſpeake and admoniſh that they might heare: Behold, their eares are vncircumciſed, and they cannot hearken vnto it, the word of the Lord is a reproach vnto them, and they haue no delight therein, Ieremie 6.10. Now that men haue no delight to the word of God, which is the very power of God to ſaluation it may appeare.

Firſt, becauſe men and women take no delight in Hearing, Reading, and Meditating on the word of GOD, you ſhall finde a great number that will buy other profane bookes, that will hardly buie the Booke of all Bookes the holie and ſacred Bible: And if they buie it, yet they ſpend no time in peruſing of it, in reading and meditating of it: Other Bookes are delightfull and pleaſant to fleſh and bloud: and this is the reaſon they doe ſo much deſire them, but withall, this ſheweth that they be carnall, not borne anew, for if they were, then would they beſtow leſſe time in reading and peruſing thoſe prophane and vnprofitable Bookes, and would beſtow more time in reading and meditating on this bleſſed Booke of God; yea, and the ſmall account men make of Gods Miniſters, whom the Lord calles his Meſſengers and Embaſſadours; yea, the Angells of the Church.

Secondly, ſeeing all the dueties that wee owe to God, either of hearing, praying, &c. muſt be performed of vs, not vpon compulſion, but willingly and cheerefully: we learne that euery action is accounted of by God, not according to the worke it ſelfe, but according to the affection of the doer. This the Lord himſelfe doth teach, when he ſaith, This people come neare mee with their mouth, and honour mee with their lippes, but their hearts are farre from mee: Eſay 29.13. And therefore were their Sacrifices abhomination to the Lord, as hee againe ſaith in another place. I can not away with your new Moones, And this was it made the poore Widdowes mite commended aboue the reſt that offered of their ſuperfluity, Luke 31.3.4. He that ſhall giue a cuppe of colde water to a Diſciple, Mat. 10.41 in the name of a Diſciple, he ſhall not looſe his reward. Alas! what is the beſtowing of a mite, a braſen token? or what is a cuppe of cold water? are they in thēſelues anie thing worth to merite any thing at Gods hand? No, no, but God accepteth the manner more then the matter, how they are doone, more then what is done.

Which may teach vs to labour to haue our affections tryed, that whatſoeuer we doe in the ſeruice of Almightie God, may bee done in truth and ſincerity of heart. This was Iobs comfort when hee ſayd, O Lord, I haue eſteemed thy word more then my ordinarie foode! This was the Prophet Dauids comfort when hee could ſay, Oh, how doe I loue thy Law! it is my meditation continually, Pſalme 119. verſe 97. And this ſhall be our comfort, when wee ſhall goe the way of all fleſh, that wee can ſay with good King Ezechias, Remember O Lord, that I haue walked before thee in truth, and with an vpright heart: That we haue not beene painted ſepulchres, deſiring to be accounted righteous before men, but within, full of all rottenneſſe and corruption, but haue laboured rather to be approoued of God.

Oh how ought our hearts and ſoules to be inflamed in a holy and godly zeale towardes the word of God, the lawe of the Lord here ſpoken of, yea wee ought more earneſtly to long for the waters of this well of life, then euer Dauid did for the waters of the well of Bethlem: and when we haue taſted how ſweet the Lord is, neuer, oh neuer to deale with the Lord, as the people of Iſrael did,Io. 4.15. which loathed the Manna that was ſent them from heauen. But much better ſhall it bee for vs to cry out with the woman of Samaria, Lord giue me to drinke of theſe waters: for theſe waters being once taſted of, will kepe a man that hee thirſt not againe, but ſhall euer bee refreſhed by the ſame to eternal life.

Laſtly, let vs heerein labour to manifeſt our vnfained loue and liking of the Word and Law of God, euen by our obedience thereunto, that wee deſire to frame our liues thereafter, to obey the doctrine and word of God in heart and life, to be reformed by it, and to bee conformed to it: CHRIST maketh this to bee the eare-marke of thoſe that are his Sheepe, namely this, That they heare his voyce and follow him: And againe,Iohn 10. Heereby ſhall all men know that yee are my Diſciples, and loue mee, if yee keepe my Commandements. So heereby ſhall men know that wee loue the Lawe of God, if wee ſtudie to keepe it, to obey it in heart and life: But if wee haue in vs no care to liue thereafter, but breake the Lawe of God continually, and rebell againſt his Commandements: how can wee be ſayd to loue the Lawe of God? If a man ſhould ſay hee loueth the Kings Lawes, and likes them well, and yet ſhould euery day breake them wittingly and willingly, and bee euer playing the Traytor, would not all men condemne him as an hypocrite and a lyar? So, though moſt men doe ſay they loue the Word of God, and delight in his Lawe, yet ſeeing they doe daily breake it, and rebell againſt it wittingly, and willingly; by ſwearing, lying, prophaning of his Sabaoth, drunkenneſſe, ſwilling, pride, vncleaneneſſe, &c. It is manifeſt they haue no loue vnto it.

Thus much of the firſt part, ſhewing that the godly man is well affected to the heauenly Doctrine of the word of God, it is the delight and ioy of his heart.

Now in the ſecond part of the Verſe, the Prophet Dauid ſheweth the exerciſe of a godly man, that as in his heart he loueth and liketh the Word and heauenly Doctrine of the Lawe of God, ſo in his life hee is conuerſant in the ſame, his Meditations are much ſpent therein, hee is ſaid to meditate therein day and night. That is, the godly man doth much muſe and meditate, often exerciſing his minde with calling to minde and remembrance the heauenlie Doctrines, comforts, and inſtructions of the word of God, and this hee doth not ſlightly and careleſly, but ſeriouſly and with good aduice, and to this end doth euermore ſet ſome time apart euery day, morning and euening, two times a day at leaſt, for the performance of this godlie duetie.

Doth meditate day and night.

Doctr. 3. The Lawe of god is a godly mās chiefe delight. HEere wee ſee ſtill, that a godly man, and one that ſhall bee truely bleſſed, the Lord requireth that he be no ſtranger, and ſuch a one as ſeldome, or neuer, ſearcheth the Scriptures, but that hee be much and often exerciſed in the holy and ſerious meditation of Gods Law, in the diligent ſearching, peruſing, and particularly 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 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 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 oneDoctr. 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 the worſhip and ſeruice of God, to reade, pray, and meditate: and at the leaſt twice a day to call vpon his Name, to reade the word of God, and to ſtudy therein. This is that the Lord commandeth his people to offer vnto him euery day, the morning and the euening ſacrifice, at the leaſt twice euery day, they were commanded to worſhip God: and ſo the holy Patriarchs were wont to worſhippe God morning and euening. So wee reade in Gen. 24.63. That godly Iſaac went out into the fields in the euening to pray or meditate, to make himſelfe fit to pray. And,Iob 1.5. Acts 10.2. Iob roſe vp earely to offer ſacrifice, and called his family together: and this did Iob euery day: and Dauid in many Pſalmes ſheweth that he did ſet ſome time apart euery day, to worſhip God, in praying, reading, meditating, &c. Cornelius worſhipped God continually, 1 The. 5.23 that is, euery day, according to the rule of the Apoſtle, Pray continually. And that we ſhould not be weary of well-doing, Chriſt ſpake the parable of the vniuſt Iudge and poore widdow to this end, that we ought alwayes to meditate, pray, &c. and not waxe faint and wearie, Luke 18.1. The meaning is not that men ſhould leaue their callings and other buſineſſe altogether, to attend vpon hearing, reading, meditating, &c. but that wee ſhould bee much and often in meditating, in prayer, in reading, &c. and in performing theſe bleſſed dueties vnto almightie God. And at the leaſt, three times a day, to pray and call vpon the name of God: In the morning when wee doe ariſe, to giue vnto God hearty thankes, for keeping vs the night paſt, and to craue for a bleſſing at his hands ouer the day following: At noone againe, when when we receiue his good Creatures: And at night when we go to reſt: And this godly practiſe the word of God preſcribes vs, and the examples of the godly doe teach vs:Dan. 6.10. Daniel prayed three times a day vpon his knees vnto God and praiſed him, as his manner was, though the King had made a ſtrict Law againſt it. Euening, morning, and at noone, will I pray vnto thee, Pſal. 55.17. And againe, Seuen times a day will I praiſe thee, Pſal. 119.164. That is, many times. For the morning, Earely in the morning will I direct my prayer vnto thee: Gen. 22.2. Iob 1.5. And thus did Abraham, Iſaac, Iob. Secondly, at noone or mid-day: ſo did Peter, Peter went out to prayer about the ſixt houre, Actes 10.9. That is, about twelue of the clocke, or noone-tide. Thirdly, at night in the euening when wee goe to bedde to take our reſt,Geneſ 24. Pſa. 139 11 Pſal. 19.5. Mat. 13.23. Eſa. 28.3.4 wee muſt then remember likewiſe to render the Lord thankes for the comfort of the day, and to craue his bleſsing for that night. Neyther is this all, but in the night time when ſleepe is departed from a man, and Nature is ſufficed with reſt, he doth euen then call to minde the heauenly Doctrine of the word of God, and doth muſe and meditate therein, as the Text ſaith heere, euen day and night. For God which hath bounded the day with the night, hath ſet no bound to a godly mans meditation. It is nothing to be, firſt, one that heareth the word: ſecondly, one that receiueth it: thirdly, with ioy: if fourthly, it ſhalbe but for a time onely, if he ſhall not alſo continue, and conſtantly perſeuer to meditate therein day and night.

So as we ſee this is our duety, to ſet ſome time apart euerie day to worſhip God, as to heare, reade, pray, meditate, &c. We ſee men doe ſet apart, depute, and ordaine ſome certaine time euery day, for the food of the body, at the leaſt twice a day, to eate and drinke, how much more then ſhould wee bee carefull for our Soules, euery day, to reade, meditate and to pray? Of all the time we ſpend in this world, none will be more comfortable vnto vs in death, when wee ſhall goe the way of all fleſh, then that which wee haue beſtowed in the ſeruice and worſhip of Almightie God.

There is not now one houre ſpent in the ſeruice of God, but will then miniſter cauſe of ioy and reioycing; neither is there now one houre ſpent in the ſeruice of ſin and of Satan, but the remembrance thereof will then be a terrour vnto the ſoule, Oh that men would be wiſe, then would they vnderſtand this: they would conſider their latter end, Deut. 32.29.

This ſeemes to reproue the common careleſneſſe of the world, moſt men and women ſpend al their daies in delights, and vanities, in ſports and paſtimes, in ſcraping and raking together the things of this life, and in the meane time finde no time at al to ſerue God, that in twenty foure houres hardly can ſpare one to ſerue God, one to reade, heare, pray, meditate; yea, how many be there that neuer open their books to reade one chapter in the Bible all the Weeke long: How many be there that neuer ſpend one quarter of an houre in Meditation, which neuer call vpon GOD from Sonday to Sonday: doth not this proue men to be carnall and vngodly? Do not theſe men do nothing of conſcience, or with delight and loue to GOD and his worſhip, but all for faſhion ſake, or feare of the Law? What difference is there betwixt thoſe men, who ſeldome, or neuer call on the name of GOD, and the beaſt they ride on? The beaſt ariſes in the morning out of his den and ſtreakes himſelfe, goes to his meate, and ſo to worke: Euen ſo do they, neuer call on the name of God. In this thing wherein do ſuch men differ from a very beaſt? How can ſuch look for any bleſſing from God vpon their labours? Yea, how can they chuſe but feare ſome fearefull iudgement and curſe of God to ouertake them? And no doubt the cauſe why many ride and run earely and late (and do not call on God for a bleſſing vpon their endeuours) cannot proſper and thriue in the world: No, God ſends ſometimes iudgements, plagues, and puniſhments vpon them, and all for the neglect of this godly and Chriſtian duety, it is iuſt with God both to croſſe and to curſe both them and their labours.Pſal. 14.

Againe, by the rule of this doctrine they are no leſſe to be reproued,Note. who can bee content now and then to Heare, Reade, Pray, and Meditate, &c. But this muſt bee at their leaſure, when they haue nothing elſe to do; bur to keep certaine times Mornings, Noones, euenings, to leaue all ſports, paſtimes, delights, and buſineſſe to go to GOD, and ſerue him, and call vpon his name, they cannot abide that, they will not bee ſo tyed and reſtrained; but as the man in the Goſpell, when CHRIST called him, firſt he muſt go bury his father: and him that would go Bid his friends fare-well. So many could be content to ſerue God, and to pray vnto him, but they muſt keepe their friends company: or as thoſe that were bidden to the feaſt; One hath his oxen and gaine to hinder him, an other his wife, his pleaſures and delights, which hee is married vnto, and ſo can finde no time to ſerue God, euen the leaſt thing in the world is matter ſufficient to hinder them from ſeruing of God, theſe men ſhew that they find no comfort at all in the ſeruice of Almighty God, no good, no fruit, no benefite: for if they did, they would not be ſuch ſtrangers vnto it.

Let euery one bee exhorted and ſtirred on to this duety, if we haue not begunne, now to beginne, and in the feare of the Lord to imitate Gods children, as Dauid and the reſt. Let vs ſet ſome time apart euery day for the word and prayer, elſe wee ſhall neuer prooue our ſelues good Chriſtians, elſe wee ſhould neuer finde true comfort, elſe we can neuer looke for Gods bleſsing vpon vs: let vs then ſet apart ſome of our idle time that wee beſtow in talking, in walking, in playing, in vaine delights, or elſe idlely, and beſtow it on Gods ſeruice and worſhippe, in hearing, reading, praying, meditating, &c. Dauid earely in the morning preuented the day light, yea at mid-night would hee be ſo buſied. The Eunuch in his iourney was reading the Scriptures. Let vs then neuer ariſe in the morning, or goe to bedde, but as duely let vs euer be mindefull of this duety. Let vs not miſ-ſpend our precious time. Let vs (I pray you) conſider why wee liue heere in the world, not to ſpend and conſume our time in toyes and vanities but to ſerue God, and to ſeeke for comfort and ſaluation vnto our owne ſoules: Let vs therefore ſo ſpend it as wee may haue comfort in the end.

Laſt of all, we are heere exhorted to be very carefull, after wee haue begunne a good courſe in godlines, to perſeuer and to continue in the ſame, Day and Night, euen vnto the end; not onely in the day-time of proſperity, but in the night-time of aduerſity, for vnto GOD The day and night are both alike. Pſ. 139.12. Many make a faire beginning, but the end is very fearefull and dangerous: Many lay their hands to the Lords Plow,Luke 9.62 but in the end they looke back. Lots wife ſeemes as forward as her huſband: ſhee goes out of Sodome as well as hee, ſhee takes her iourney with her husband, but ſhee did not continue and hold out to the end, but lookes backe, contrary to the commandement of God, and ſo was turned into a pillar of Salt: And ſhee being made a ſpectacle to all back-ſliders, our Sauiour puts vs in minde of her, when hee ſaith, Remember Lots wife. Luk. 17.32 And Paul, when hee had Preached the Reſurrection of CHRIST, Agrippa ſaid vnto him: Thou perſwadeſt mee almoſt to become a Chriſtian, Act. 26.28. But there he ſtayed and reſted and would proceed no further. Theſe are fearefull examples, It had beene better for ſuch, They had neuer knowne the way of righouſneſſe: 1. Pet. 2.21 for indeed in a Chriſtian race there is no ſtanding at one ſtay, for not to go forward in Religion is to go backward.

And thus much for the deſcription of a godly man affirmatiuely, ſhewing what hee doth carefully embrace and follow: But his delight is in the Law of the Lord, &c.

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 vnto vs 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 vnto a pleaſant, fruitfull, and flouriſhing tree: ſecondly, by that bleſſed ſucceſſe God giues vnto 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 euery 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: Onely 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 vnto a Mountaine, which the higher it is, the more barren it is. Whereas if hee bee meane, and humble of Spirit, hee may fitly bee compared to the valleyes, which are euer fruitfull and as the Pſalmiſt ſaith, Stand thicke of Corne: For humility is the ground worke of Chriſtian vertues, and pride the roote of all euill, and the queene of all vice.

Thirdly, and laſtly, the end of euery tree is to become either timber for building, or fewell for burning: So fareth it with man this Myſticall tree; when death commeth, which is Gods Axe by the which hee doth cut vs downe, hee becommeth either timber for the Lords houſe, when this earthly tabernacle ſhall bee deſtroyed, 1. Pet. 2.5. to bee a building, not made with hands, but eternall in the heauens: or elſe alas but fewell for the fire of Gods wrath,Eſa. 30.33. euen in Tophet, where there is fire and much wood, and where the Lords wrath, as the bellowes, ſhall neuer ceaſe blowing and kindling the ſame.

Doctr. 1. Miniſters duety to inſtrct the ſimpleſt. It is heere firſt of all to be noted that the Spirit of God ſets out the happineſſe of a godly man, by comparing him to a goodly greene Tree. Hence we learne, firſt of all that it is not onely lawfull but a commendable & profitable kind of teaching for Gods Miniſters to illuſtrate points of doctrine by ſimilitudes and compariſons, ſo that they bee familiar and fit to make the people conceiue what they teach; and to raiſe compariſons from the Plow and 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, vs to Branches; Himſelfe to a Sheepheard, wee to Sheepe, and the word to twenty things: as Seed, Muſtard-ſeed, &c. to teach all thoſe that are Gods Miniſters, that when they preach vnto their people, that they lap not vp their ſpeech in a miſt of words, but ſo to deliuer it as that the meaneſt and ſhalloweſt amongeſt the hearers may vnderſtand it. Thence came the profeſsion of Paul, we preach not our ſelues, but Chriſt Ieſus our Lord, 2. Corinthians 4.5. And hence came that worthy reſolution of his, I had rather in the Church to ſpeake fiue words, &c. that I might inſtruct others, then ten thouſand wordes in a ſtrange tongue, 1. Corinth. 14.19. In which words, by ſtrange tongue, we are not ſimply to vnderſtand Hebrew, Greeke, Latine, &c. but by ſpeaking of the mother-tong in a ſtrange maner. Preachers are fitly compared to a Nurſe; a Nurſe doth halfe chew the meate to the little one, and doth babble vnto them in their owne ſtammering tongue: ſo muſt Preachers proportion their Doctrine to their hearers capacity, and fitte his tongue to their vnderſtanding.

This may ſerue to reprooue ſuch kinde of Preachers, who ſeeke not to preach CHRIST crucified, but preach themſelues, euen ſuch as in handling the word of God, & preaching the Goſpel, ſeek to ſhew their owne learning, wit, art, and memory, and ſo indeed preach not Chriſt, but themſelues, like the old Phariſees, Louing the praiſe of men more then the praiſe of God: But what, ſhall Dauid the Prophet of the Lord, or rather, the Spirit of God in him, ſtoupe ſo low as to ſpeake to the vnderſtanding of all men, by ſimilitudes, compariſons, and the like: And ſhall ſinfull man, a worme of the earth, exalt himſelfe aboue God, to ſeeke only to tickle itching eares with the words of mans wiſedome?

Seeing Gods Miniſters muſt bee faithfull Teachers of the trueth of God, and muſt deliuer the ſame in the plaine euidence of the Spirit, not with the enticing wordes of mans wiſedome; This ſerues to direct the hearers in the Art of Hearing: They muſt ſubmit themſelues to Gods ordinance, and be ready to know the will of God, we muſt not haue itching eares, that are not able to ſuffer wholeſome Doctrine, like the Gentiles who deſpiſed the Preaching of the Apoſtles, becauſe it was not ſtiled with mans painted eloquence, eſteeming it fooliſhnes. What is this but to ſtint the Spirit,1. Cor. 1.21 and to teach the Lord to ſpeake? preſcribing the Miniſter what hee ſhall ſay, and reſtraining our hearing what we will heare? What then will follow but that we ſhal heare without fruit, and the word to bee vnto vs onely a ſauour of death vnto death.

Doctr. 2. Double vſe of all the creatures of God. Hence wre obſerue heere a ſecond point of Doctrine, that ſeeing the Prophet compareth a godly man to a Tree; That of all the creatures of God there is a double vſe, one Naturall, the other Spirituall. As a Tree in nature ſignifies ſuch plants of the earth as bring forth fruit according to their kind. Now beſides this naturall ſignification, it ſerues to put vs in minde what wee ought to bee;Math. 3.10 namely, friutfull trees in the Lords orchard, leſt if we be barren, or bad, we proue fewell for the fire. A man hauing a tree in his Orchard, if it bring forth nothing but leaues, he will cut it, and prune it, and dung it; but if after all this coſt and labor it remaine ſtill barren, hee will then hew it downe as good for nothing but fewell for the fire. Hereby wee may ſee how God will deale with vs: Wee bee all Trees here planted in the Lords orchard, he doth water vs with the preaching of the Word, hee cuts vs and prunes vs.Eſay 5. Luk. 8.4.5. Now if after much coſt and labour wee ſhall remaine barren ſtill, if the Lord come three or foure yeares, and ſtill no fruite will be found, Hee will then bethinke him to ſtub vs vp that wee couer not the ground. So by Sowing of corne into the ground to mainetaine mans life, our Sauiour leades vs to conſider of another thing: for as the Sower caſts his Seede abroad into ſundry ſortes of ground, and they according to their nature, bring forth fruit accordingly: Euen ſo the Miniſter of the Word, ſcatters and ſowes the ſeede of Gods word into the ground of mens hearts, and as they be prepared, ſo they bring forth fruit: So by a Weauers ſhuttle wee ſee the ſhortneſſe of mans life, gone in a moment. Doſt thou ſee how the winde driues the chaffe and duſt of the earth about, giuing it no reſt vntill it be cleane diſperſed away? Oh! conſider then how the curſe of God ſhal follow and torment the wicked,Verſe 4. of this pſalm and neuer let their ſoules be at reſt, till it conſume them. Doſt thou lie downe into thy bed euery night? oh! remember that thou muſt ſhortly lie downe in thy graue, be couered with duſt, and therefore prepare to die in the Lord. Doſt thou ſee the beautifull graſſe and hearbs of the earth cut downe and wither away?Eſay 60. ſo thy beauty and riches ſhall fade and periſh. When thou ſeeſt a ſtinking carion, there behold a picture of thine owne ſelfe, for no carion is ſo loathſome to man, as a rebellious ſinner to God. Doſt thou put on thy cloths to couer thy nakedneſſe? Oh labour for the precious robes of Chriſts righteouſneſſe, That thy filthy nakedneſſe do not appeare. Reue. 3.18 Doſt thou but waſh thy hands in water, oh labour for the bloud of Ieſus Chriſt to waſh away the ſpots of thy ſins?Pſal. 51.15 Doſt thou but ſit downe to eate and to drinke to nouriſh thy body, without which it could not liue: Oh conſider that thy ſoule doth much more ſtand in need of the bread of Life, the food of thy ſoule? Doſt thou ſee ſometimes brimſtone burning: oh conſider and quake for feare of the dreadfull iudgement of God vpon Sodome and Gomer, that were burned with fire and brimſtone; and how all ſinners ſhall haue their portion in the Lake of fire and brimſtone? Gen. 19. Doſt thou but take a booke into thy hand, and open it leafe by leafe: Oh conſider, that the time will come when the Bookes of thy conſcience ſhall be opened, Reu. 20. wherein all thy ſinnes are written one by one, and thou ſhalt then receiue according to thy workes. And thus wee ſee that of all the creatures of God, there is a double vſe to be made of them: The one Naturall, the other Spirituall, one Temporall, the other Eternall.

Hee ſhall bee like a Tree planted by the Riuers of water.

THIS part of the ſimilitude, doth ſignifie vnto vs our implanting and ingrafting into IESVS CHRIST his Myſticall Body, by the worke of GODS Spirit, and by the meanes of a true and liuely Faith.

This word Planted, it is a Metaphoricall ſpeech and borrowed from the practiſe of Husbandmen, who firſt take vp their plants out of the nurcery or place where they firſt ſpring vp, and then Plant them in the Orchard or Vineyard: So fareth it with man this Heauenly Plant. And the compariſon holds good in diuers things.

Firſt, for the circumſtance of time when the plants of the earth are thus remoued, and that not vſually in Sommer, when the heate of the yeare is vp, and the ſap is gone vp into the plant, but in the winter time this is vſually to bee ſeene for the moſt part. Euen ſo, the time in the which the godly man is planted, it is in the winter time, that is, the time of ſorrow and ſore affliction; not in the Sommer of peace, when all things outwardly may ſeeme to go well with a man, & he ſaith peace, peace; but when God doth giue vnto a man the ſight of his ſinne, and lets him ſee the reward of ſin, euen eternall death: Oh,Rom. 6. when a mans ſins doe thus muſter themſelues before vs, and againſt vs; Oh this winter time, this time of affliction and ſorrow: now is the ſeaſon of the remouing of this heauenly Plant Man.

Secondly, as a Plant is remoued, not when it is fruitfull, but remoued to that end it may be fruiefull: So fareth it with man this Myſticall Tree: Wee are not fruitfull by nature before ſuch time as we are planted and ingrafted into Ieſus Chriſt, for till then wee bring forth nothing but bitter and vnſauory fruite; but wee are planted to that end we may bee fruitfull, and being once in Chriſt, we ſhall then as liuing Plants of that liuely Stock, bring forth fruit incontinently.

In particularly, this Planting hath in it two things 1 Plucking vp. 2 Setting downe.

The plucking vp ſhadowes out vnto vs three things in the conuerſion of a ſinner.

Firſt, our ſeparation from the world, hee cannot be in Chriſt that hath his rooting ſtill in the earth, amongſt the men of the world: and therefore, as wee haue heard before, wee muſt be carefull, that wee walke not in the counſell of the wicked, nor ſtand in the way of ſinners, nor ſit in the ſeate of the ſconnefull: They are as ſo many noyſome ſhrubs that will be ready to fret the tender Plants of the Lord, and to annoy them, and therefore wee muſt bee remoued from amongſt them, that is, muſt haue no ſecret ſociety with them.

Secondly, it ſignifies our deliuerance from the power of originall ſinne thus: For as a Plant once remoued receiues no more iuice nor nouriſhment from the old earth, from which it is remoued, but from that ſoyle into the which it is planted: So fareth it with this heauenly Plant, being regenerate and ingrafted into Ieſus Chriſt, there will follow ſuch a change of will, affection, vnderſtanding, and the like faculties of ſoule and body, that whereas before they were altogether earthly, carnall, and vaine, ſo now they minde heauenly things, being ſanctified by the Spirit of Grace; and the power of Nature,Rom. 6. that is, that old ſap of ſinne, being done away.

Thirdly, it ſignifies a Chriſtian mans ſorow for ſinne: for as no Plant can bee remoued from one place to another, but the axe, and other inſtrument, of the Husbandman, muſt bee laid vnto it, and many a roote muſt bee cut off before it can bee remoued: So fareth it with man this Heauenly Plant; the Lords Huſbandmen, which are his Miniſters, they muſt bring the Axe of Gods Word, and lay the ſame to the root of our conſciences, and wee muſt haue many an vnprofitable ſprout of nature cut off, before wee can be taken out of nature, and ingrafted into Ieſus Chriſt; the rootes, that is thy affections, that haue taken ſuch deepe rooting into thy profits, into thy pleaſures, and the like; All theſe muſt bee cut off before thou canſt be planted into Chriſt.

Doctr. 3. All men that are not ingrafted into IESVS CHRIST are miſerable. Hence marke, in that the Prophet Dauid, compares a godly man thus to a Tree, not wilde but Planted, and that by the Riuers of water, and that this is a ſigne of our inſition or ingrafting into CHRIST his Myſticall Body whereby we are made Members of the ſame. Hence I ſay, we are taught that all men out of CHRIST are miſerable, onely they be bleſſed that be vnited vnto IESVS CHRIST, and ingrafted into his myſticall body. Our Sauiour ſpeaketh of this when hee compares his Father to a Husbandman, himſelfe to a Vine, and all of vs to Branches: Now hee ſhewes, that thoſe that bee not ingrafted into him, that they bee but dead and withered boughes, and therefore they muſt bee burned in the fire. We are all by nature wilde Oliues,Ioh. 15.1.2 Rom. 11. that bring forth nothing but ſowre and vnſauoury fruit till wee bee tranſplanted by the Spirit of God, and ingrafted into the ſweet Oliue Ieſus Chriſt. Wee ſee this plaine by common experience, take a ſciene from a Tree, and vnleſſe it bee ingrafted into another Stocke, it will die and neuer beare fruite: So, vnleſſe wee bee grafted into Ieſus Chriſt by faith,Ephe. 2.1.2.3. Iohn 5.6. Iohn 8.35. Rom. 3.13. Eph. 4.18. and the Spirit of God, wee muſt needs wither and come to nothing, but proue fewell for the fire of Gods vengeance. And Paul ſhewing the eſtate of all men by Nature, out of Chriſt, ſaith, that wee are all dead in treſpaſſes and ſinnes; The children of wrath; Ioh. 3.3.5. 1. Cor. 4.4. 2. Tim. 2.26. Ioh. 8.33. yea the very vaſſals of the deuill, and limbes of Sathan, heires GODS vengeance and eternall damnation, wee are without GOD in the world, ſtrangers from the 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 vnder Pharoah: But it can no way figure out vnto vs the miſerable ſlauery and bondage that euery man is in vnder the ſpirituall Pharaoh Sathan: for heere the ſoule, the will, the affection, and all are captiued and held in his ſnares To doe his will.

The vſe hereof may ſerue to humble vs, and to cauſe the lofty to ſtrike ſaile, which ioy ſo much in outward things, riches, honour, beauty, ſtrength, authority, &c. Alas! what of all theſe when in the meane time thou thy ſelfe art but a ſlaue vnto ſinne and ſathan, a dead and withered Tree, reſerued for the fire of GODS wrath, eternal death is thy ſureſt inheritance: If thou haſt thy right what canſt thou expect but the fire of hell? It is Natures deſert, and that which Nature doth aime at: Why art thou then (O man) ſo ſecure when thy ſinnes haue caſt thee into ſuch a diſmall eſtate: Oh let vs labour to come out of it, let vs not ſuffer our eyes to ſleepe, nor our eye-lids to ſlumber till wee haue got the aſſurance that wee are taken out of the ſtate of Nature into the ſtate of Grace, and to be by faith ingrafted into this true Stock Chriſt Ieſus.

Secondly, this ſhewes that all thoſe that liue and die in the eſtate of Nature vnregenerate, not borne anew, not ingrafted into Ieſus Chriſt, muſt needs periſh and bee damned for euer. The Apoſtle ſhewes that all men by Nature bee ſtarke dead in treſpaſſes and ſinnes,Ioh. 3.3 5. Eph. 2.1.2.2. and that all by Nature are the children of wrath, as well as others, high, low; rich, and poore; old, yong; learned, and vnlearned: This is that our Sauiour ſaith, Vnleſſe yee repent yee ſhall all periſh. Luke 13.5. And againe, If any man abide not in Mee, hee is caſt off as a withered branch, Iohn 15.6. and men gather them and caſt them into the fire, and they burne: Oh! how ſhould this admoniſh all men to look about them: It is wonderfull to ſee how men go on from day to day, ſecurely in their ſinnes, and neither thinke of heauen nor hell, but perſeuer and continue in their ignorance, vnbeliefe, and hardneſſe of heart, in ſwearing, contempt of the Word, prophaning the Sabboth, in lying, ſtealing, adultery, &c.Pſalm. 50. O conſider this yee that forget GOD! Oh conſider the woefull and fearefull eſtate of all ſuch as liue and die out of Chriſt in the eſtate of nature, they muſt needs periſh and for euer bee damned: Oh thinke of this, and the LORD giue thee vnderſtanding in all things, that euery day thou riſeſt thou art in danger to looſe thy owne ſoule, and therefore lay this doctrine to heart, and know that it is not good to dally in ſuch points, God will not bee mocked: And therefore now beginne to repent and turne vnto God while it is called to day: Deferre no longer, but repent and ſeeke to bee reconciled to God while it is called to day.

The ſecond part of this doctrine is, that as all thoſe that bee out of Chriſt, are miſerable and curſed, and if they liue and die in the ſtate of Doctr. 4. Onely the regenerate man is happy & bleſſed. Nature, cannot bee ſaued: So on the other ſide, all thoſe that are Regenerate, and borne anew, that bee ingrafted into Ieſus Chriſt by Faith and the Spirit of God; ſo as they be the true and liuely Members of Chriſt his Myſticall Body, they are bleſſed and happy. Now that theſe are bleſſed it may appeare in that bleſſed prayer Chriſt made a little before his paſſion; Hee begs this at his Fathers hand,Iohn 17. That all the Elect might bee one in Him, and Hee in them: And this Hee begs often and earneſt vnto his Father for; which ſhewes, that it is a matter of endleſſe moment and great importance. Now that ſuch as be one with Chriſt, are truely bleſſed, let vs conſider a little what great and incomparable benefites we receiue by this our planting and ingrafting into Chriſt his Myſticall Body.

Firſt, hereby it comes to paſſe that euery true Beleeuer hath ſweet vnion and communion with God the 〈2 pages missing〉 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 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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.

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 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 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 ſecōd 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 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; 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 〈2 pages 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 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 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 ſoules againſt all windes, and weathers. It is the firſt worke of change in the heart, and the firſt difference betwixt man and man, when God by faith purifieth the heart: Act. 15.9. It will ſuffer no vncleane thoughts, vnlawfull luſts,Note. or wandring motions to harbour there, it guideth the affections, loue, hatred, ſorrow, &c. Such a man loues nothing more then God, hates nothing more then ſinne, reioyceth in nothing more then in doing the will of God, and ſorrowes for nothing more their that hee ſhould offend ſo good and gracious a God. Againe, it is the foundation of all our obedience; For without faith it is impoſſible to pleaſe God: Heb. 11.6. And without it wee can neither pray, heare, or performe any duety that ſhall bee acceptable with God.

2 Of repentance. The ſecond is the fruite of Repentance, whereby a man is humbled for his ſinnes paſt, and is affraid of ſinne in time to come. This fruit of Repentance is of abſolute neceſſity to ſaluation, according to that of our Sauiour, Except yee repent, yee ſhall all periſh. Luk. 13.5. And onely godly ſorrow muſt worke this true repentance in a man: Godly ſorrow cauſeth repentance in a man to ſaluation: 2. Cor. 7.10 And therefore in the Scriptures are recorded the mournings of the godly in the daies of their humiliation. Dauids Fainting: Pſal. 6.6. Ezechias chattering like a Crane: Eſay 38.14. Iob abhorring himſelfe in duſt and aſhes. Peter weeping bitterly. Math. 26.75. Mary Magdalene waſhing Chriſts feete with her Teares: Luke 7.38. And Paul crying out, O wretched man that I am! Rom. 7.24. Wee muſt mourne with theſe heere,Pſal. 126.5 if wee will reioyce with them heereafter: And ſurely if there were neither heauen nor hell, neither reward nor puniſhment, yet the godly would ſorrow for ſinne; for offending their good and gracious God and louing Father. Beſides this ſorrow in a godly man for his ſins paſt, he is exceeding affraid of ſin in time to come: as Dauid was, who prayed vnto God ſo earneſtly, that hee would Stabliſh him with his free Spirit: Pſalme fifty one, and the tenth verſe: That ſeeing hee had ſuch woefull experience of his owne weakeneſſe, he prayes vnto the Lord that hee would giue him his preuenting grace that hee might neuer fall into the like ſin againe. So the godly Iſraelites in Ezra his time, Ezr. 9.10.3. when they had with griefe of heart bewailed their ſinnes vnto God, they reſolue to make a Couenant with God, and ſolemnly to bind themſelues to put away their ſtrange wiues, whereby they had ſo much diſhonoured him. And ſo it is with all the faithfull, euen as a good child hauing by his vntowardneſſe vexed his father, is carefull afterwards to pleaſe him againe by all meanes poſſible. Well then, doſt thou finde theſe fruits of true repentance in thee? art thou grieued, and euen payned at thy heart for thy wicked life, for thy ignorance, vnbeleefe, hardneſſe of heart, thy neglect of prayer and calling on Gods Name? Art thou grieued for want of reuerence in Gods worſhip, for thy abuſing Gods Name by ſwearing, curſing, and banning, for contempt of his Word and Sacraments, for prophaning of his Saboaths, careleſſe gouerning of thy Family, for thy malice, vnbeleefe, vncleane, proud, and couetous thoughts, drunkeneſſe, vncleaneſſe, and the like? Againe, doſt thou finde in thee an earneſt deſire to walke with God, in obedience to all his Commandements, to liue in no knowne ſinne, but in all things to pleaſe God to the vtmoſt of thy power. Theſe be the fruites of righteouſneſſe whereby wee are knowne to bee of God.

The third is the fruite of New Obedience, or of a godly life,3 Of Obedience. both in the obedience of Gods Lawes in the firſt and ſecond Table: Chriſt makes this the eare-marke of his ſheepe, To heare his voyce and follow him. Ioh. 10. And wee are willed by the Authour of the Epiſtle to the Hebrews, to caſt away euery thing that preſſeth downe, Heb. 12.1. and the ſinne that hangeth ſo faſt on, and to runne with patience to the race that is ſet before vs. This was godly Dauids reſolution: I will runne the way of thy Commandements; Pſa. 119 32 and Dauid deſcribing the true worſhippers of God,Pſa. 119.1. Pſal. 15.2. ſaith; They goe on from ſtrength to ſtrength, ſeruing God in truth of heart, without hypocriſie: And it is ſaid here, That the fruit of a godly man doth neuer fade: And howſoeuer the worke of mortification is neuer perfected in this life, but that the remnants and reliques of ſinne will ſtill remaine euen in the godly themſelues, yet they euer ſinne with griefe of heart, and CHRISTS death doth ſet ſuch a worke-againſt all ſinne, that the regenerate man can truely ſay; It is not I, but ſinne that dwelleth in mee: So then, if thou deſireſt to pleaſe God in all his Commandements, at all times, and in all places, and to doe all duties of loue vnto men required in the Commandements of the ſecond Table, ſhewing thy fruites in doing good to the poore diſtreſſed Members of Ieſus Chriſt, feeding, cloathing, and comforting them in their need: In thy generall calling to bring forth the fruit of godlineſſe, to bee much and often exerciſed in Prayer, Hearing, Reading, Meditating, &c. As alſo in thy particular calling to do thy duety with faith and a good conſcience, without fraude, guile, deceipt, &c. Theſe be the fruits that are required in all thoſe that are the Members of Ieſus Chriſt, and ingrafted into his myſticall body.

This Doctrine doth flatly condemne 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 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, euery 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 haue, 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 haue 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 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 vnto ſinne, and all prophaneſſe againſt God, and man? If the rich man were damned that did not giue 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.

Let this admoniſh euery man to try himſelfe to looke vnto 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 vpon 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 haue 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 haue 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 fruit THat is, in time conuenient when it may moſt ſerue for GODS glory, and the good of our Neighbour. So that here wee haue 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 vs 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. Euery thing hath his time and ſeaſon: Seek the Lord while hee may bee found, and call vpon 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 haue cryed and called vnto you and yee would not heare: Therefore the time ſhall come, that yee ſhall cry and call vnto 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 vs rich vnto 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 giue 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 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 euery man ſtep in before him. Well, if we belong vnto God, it will grieue vs at the heart, that wee haue not done our duety, that wee haue omitted our occaſions of doing of good; whether to heare, reade, pray, reproue, or to giue vnto the poore: Well, let vs now ſeeke the Lord while hee may bee found: let vs 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 giue 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 haue the dregs as well as the wine.

Hence wee obſerue in the ſecond place that Gods children are neuer voide of the fruites of faith, but haue 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, euery branch that beareth no fruite in mee hee taketh away, and euery 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 vnto vs 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 vnto 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 haue 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 vnto the end.Mar. 24 13 He that indures to the end ſhall be ſaued: Reu. 2.10 And, Bee thou faithfull vnto death, and I will giue thee a Crowne of life. Eze. 18.24 If 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 haue had ſome beginning, and after fallen away, are noted to haue 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 vnto Paul: but afterwards left his profeſſion, and fell in loue with the world,Reu. 2.4. Col. 2.6. like the Church of Epheſus, loſt their firſt loue, and grew worſe and worſe. So that let all men know, that though they haue 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 vnto 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 euery Chriſtian to continue ſtedfaſt; Be thou faithfull vnto the end, Reu. 2.26. and I will giue thee a crowne of life.

Hence wee ſee that it is a dangerous thing to reuolt and goe backeward in matters of religion to looſe our firſt loue; 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 vs by the. Riuers of waters; when a great number about vs bee in a barren ſoyle, and haue no meanes: And for vs not to grow, but rather to decay, it were the next way to prouoke God to bring his Axe and to hew vs 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 loue. I feare me it may bee ſaid of vs, 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 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 vnto a peece of ſale-cloth, but doth perſeuere, and is conſtant euen vnto 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 haue 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 onely 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 vnto 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 loue 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 vs all, as wee doe loue 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 vnto the end, that our workes may bee more at laſt then at firſt; that we caſt our account afore-hand what it will coſt vs to be religious indeede, that wee bee ſure to digge ſo deepe, that we lay the foundation of our Faith vpon the Rock Chriſt, and for want of this godly care and circumſpection afore-hand, many haue at the firſt giuen 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 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?

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 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 him from the loue 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 loue direct and proſper 〈8 pages missing〉 ſoule to the day of ſlaughter.

This ſhould admoniſh all godly 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 onely 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. 37.1.7 then 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 vs 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 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 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.

Laſt of all, if wee deſire to thriue in the world, to proſper, and to haue the bleſſing of GOD vpon 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 vs 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 vpon thee and thine, vpon 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.

The firſt Pſalme. VERSE. 4.

The wicked are not ſo, but as the Chaffe which the winde driueth away.

The ſecōd generall part of the Pſalme. HItherto we haue heard the deſcription of a godly man, and of his bleſſed and happy eſtate wherein hee ſtands. Now hee proceedeth to a deſcription of a wicked and vngodly man. And he ſets out his eſtate by a generall ſpeech oppoſite to that which hath beene ſpoken of the godly: The wicked are not ſo. Then by a ſimilitude, comparing him to Chaffe, and then the propertie of Chaffe is noted to be light, vaine, & vnconſtant, carried away with the winde.

In the generall deſcription, or the Introduction into the Deſcription of a wicked man, The wicked are not ſo, the ſpeech is negatiue, and excludeth the wicked from all that which the Spirit of God hath ſpoken of the godly, both concerning their vertues themſelues, as alſo concerning the recompence of their vertues.

The vertues of a godly man were deſcribed two wayes, firſt negatiuely, They walke not in the counſell of the wicked, ſtand not in the way of ſinners, ſit not in the ſeate of the ſcorners. Now this negatiue in the godly is affirmatiue in the wicked; Becauſe they walke in the counſell of the wicked, they ſtand in the way of ſinners, and they ſit in the ſeat of the ſcorners.

The other deſcription of a godly man is affirmatiue, verſe the ſecond, But his delight is in the Law of the Lord, &c. But this affirmatiue in the godly is negatiue in the wicked; For their delight is in nothing leſſe then in the Law of the Lord. Neither do or will the wicked meditate therein, either day or night; So that in reſpect of the vertues of a godly man it may well be ſaid, The wicked are not ſo.

And laſt of all, for the recompence of the vertues of a godly man, the wicked are alſo excluded: the godly man is compared vnto a Tree that is planted by the riuers of water, that brings forth fruit in due ſeaſon, whoſe leafe doth neuer fade, and whatſoeuer hee doth ſhall proſper. The wicked are not ſo. But as the chaffe, &c.

Where by the way wee may obſerue the care that God hath, that euery man ſhould haue his part in that pertaineth to him, hee would not that the wicked ſhould encroch vpon the portion of the godly, or that the Saints ſhould be diſmaied by the iudgements of the wicked, but hee laboureth as to a lot and allow to one their part, ſo to exclude the other from their portion,Pſal. 37.34 Eſa. 3.10.11 Mala. 4.2. to ſhew that they haue no intereſt in their Bleſſedneſſe. And ſo it is a vſuall thing in the courſe of the whole Scriptures, that where the Holy Ghoſt ſetteth downe the bleſſings and promiſes pertaining to Chriſtians: In the ſame place hee ſetteth downe the iudgements that belong to the wicked and vngodly.

Out of the generall Deſcription,Doctr. 1. The ſtate of the wicked moſt miſerable. or the Introduction into the Deſcription of a wicked mā, in theſe words The wicked are not ſo. We gather this Doctrine, That the eſtate of all wicked men, be they what they may be, neuer ſo great, glorious, rich, wiſe, beautifull, and learned in the world, yet their eſtate is wofull, curſed, miſerable and wretched; hee is curſed in his ſoule, curſed in his body, curſed in his goods, good name, wife, children, corne, cattell, &c. Thou haſt deſtroyed the proud, Deut. 28. Pſa. 119.21 Pſal. 5.5 Tit. 1.13. Acts 7.51 Eſay 63. and curſed are they that doe erre from thy Commandements: The fooliſh ſhall not ſtand in thy ſight, for thou hateſt all them that worke iniquitie. Now, what though a man ſhould abound in wealth, liue in honour, bathe himſelfe in pleaſures, yet if he be not a godly man, that is, truly ſanctified,Pro. 8.9. Pro. 11.7. hee can take no ſound comfort in any of theſe; For, to them that are defiled, is nothing pure. But euen their prayers are abhominable; he that turneth away his eares from hearing the Law, euen his prayers ſhall bee abhominable. And as Salomon ſaith, The hope of the wicked ſhall periſh. Wherein the wicked are accurſed. But it wil be asked, Wherein ſtands their miſery and curſed eſtate? I anſwere. Firſt in this, that they be out of Gods fauour, God hates them and all they doe; And is not this a miſery of all miſeries, to be curſed and miſerable indeed, to haue God our enemy, to haue Ieſus Chriſt the Iudge our enemy, to haue all the creatures in heauen and earth againſt vs? For as thoſe be truly bleſſed that God loues, and be in his fauour; So they be moſt curſed and miſerable that be out of his fauour, whom his ſoule abhorreth; and ſuch are the wicked, according to that of the Prophet,Pſal. 5.5. The fooliſh ſhal not ſtand in thy ſight, for thou hateſt all them that worke iniquitie.

Secondly, they haue no pardon of their ſinnes,Luke 13.5 and ſo lie vnder the curſe of God, in danger of eternall death euery day they riſe, without repentance there is no pardon. But the wicked cannot repent, being hardened in ſinne, and delight in ſin: yea all their ſinnes ſtand in account againſt them, the Lord keepes them in remembrance, and one day hee will bring out his Booke of reckonning, I will reproue thee, Pſal. 50.17 18. and ſet before thee the things thou haſt done. Oh full little doe wicked men thinke of this, that their ſecret ſins in hugger-mugger in darke corners committed, ſhall one day come to reckoning, and they called to a reckoning for the ſame: and then their owne conſciences, will they, nill they, ſhall cry out and ſay, Righteous is the Lord, and true are his iudgements.

Thirdly, they haue no peace of conſcience,Eſay 57. There is no peace to the wicked, ſaith my God, but a Hell in their conſcience, hauing in them either an Accuſing Conſcience, like Cain, Achitophel, Saul, Iudas, and the like; or elſe a dead and ſleepy conſcience, like Nabal, which iudgement is no way inferiour to the former: This fearfull iudgment of God vpon the wicked is nothing elſe but a fore-runner of thoſe paines which are prepared for the wicked, and are as it were the ſmoake of that fire, which hereafter ſhall torment them.

Fourthly, a wicked man is the heire of vengeance, and the firebrand of hell, and ſhall as ſure bee damned as if hee were in hell alreadie: and therefore CHRIST ſaith, that The wicked are damned already: Ioh. 3.18. and that fiue wayes. Firſt, in Gods counſell before all worlds. Secondly, in the Word, wherein their ſentence of condemnation is read already. Thirdly, in their owne conſciences, which is a fore-runner of the finall iudgement. Fourthly, by the iudgements begun already vpon them, as hardneſſe of heart, blindneſſe of minde, hatred of the light, and the like means of ſaluation. Fiftly, by the horrible torment of the ſoule, which it doth aſſuredly expect when the full viall of Gods wrath ſhall be powred vpon it. O miſerable and vnhappy condition! woe worth the time may ſuch ſay, that euer they were borne.

Who is a wicked man? Anſwer.A wicked man deſcribed. (in generall) Hee that liues and lies in ſinne without repentance: But ſuch a man is a wicked man, as Doth walke in the counſell of the wicked, that doth ſtand in the way of ſinners, that doth ſit in the ſeate of the ſcorners. For as hee is a godly man that is carefull to ſhunne and auoide the bad counſell and lewd company of wicked & vngodly men: ſo he is a wicked man that loues and likes their bad counſel & lewd company. And as a noble mans ſeruant is knowne by his liuery; ſo we may certainly iudge of men by their companie. A good man loues good companie, a godly man makes much of them that feare the Lord.Pſal. 16.3. Pſal. 101.6 7. Gen. 37.2.4. My eyes (ſaith Dauid) ſhall bee vpon the faithfull in the Land. This we may ſee in Iacob, who loued Ioſeph aboue all his brethren, becauſe he had grace in him; All my delight is vpon thy Saints. But wicked men are like Birds of a Feather which flie together, and like will to like. So that if you wold aske a certaine rule how to iudge of men, whether they bee good or bad, godly or wicked, I know not any rule more ſure for a mans outward life, to iudge of him, then by his company. And therefore as S. Iohn makes it a marke of Gods childe, and a certaine ſigne of the loue of God to vs, If we loue the brethren: 1. Ioh. 3.14 ſo on the other ſide, it is a fearfull note of a wicked man, when hee hath no delight in the companie of Gods children and faithful ſeruants,Pſal. 50.17 18. but delight onely in the company of the wicked and vngodly.

Let all wicked men lay this Doctrine to heart, and be affected with it, and let me ſay to them, as Dauid ſaid to the vngodly;Pſa. 50.16. vnto the vngodly ſaid God, what haſt thou to do to take my couenant in thy mouth, ſeeing thou hateſt to be reformed, and haſt caſt my word behind thee? When thou ſaweſt a thiefe thou conſentedſt vnto him, and haſt beene partaker with the adulterer, &c. Theſe things haſt thou done, and I held my peace, and thou thoughteſt that I was like thee. But I will reproue thee, and ſet before thee the things thou haſt done. Oh conſider this yee that forget God, leſt I teare you in peeces, and there be none to deliuer you. Oh that the wicked & vngodly of the world would conſider in what a curſed ſtate they ſtand in, what extreame danger to looſe their owne ſoules, cleane out of Gods fauour, ſo as hee hates and abhorres them, and all they do: Now as Salomon ſaith, if the wrath of the King bee as the roaring of a Lyon, how much more the wrath of the eternall God, who is able not onely to kill the body, but to caſt both ſoule and body for euer into hel fire? Oh then be admoniſhed! ſay you had a farre warning, repent in time, liue no longer in ſin, turne to God with all ſpeed, while it is called to day: Say with Dauid, Away from me yee wicked, I will keepe the commandements of my God. And this remember, that as bad company, and the ſociety of wicked men is a fearefull ſigne of a wicked man, ſo it is moſt dangerous; for ſin is as a ſpirituall plague or leproſie, it is of a ſpreading and contagious nature.Prou. 6. Can a man touch pitch and not bee defiled? Then may a man keepe company with the wicked, and not bee corrupted.Gen. 41.15.16. Ioſeph liuing in the Court of Pharaoh, how ſoone had he learnd to ſweare, by the life of Pharaoh? Beſides, we ſhal be compelled to winke at the ſins of thoſe whom wee loue, and ſo conſenting to them, are guilty of them.2. Pet. 2.8. Pſal. 12.5 Againe, wee cannot but bee vexed with them, and greeued at the heart, as Lot was; yea, and in danger to bee 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 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 cō mitting 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 〈14 pages missing〉 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 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. We muſt not ſleepe in ſinne, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 neither giue your ſelues to ſecuritie, but be carefull and circumſpect that we be not ſuddenly ouertaken. This is that charge which our Sauiour giueth:Math. 24. watch therefore, for you know neither the day nor houre in the which the Sonne of Man will come. The iudgements of God are threatned to come vpon thee ſuddenly, as the Winde: thou knowſt not whether thou ſhalt haue an houre, or a moment of time giuen thee to repent, thou mayſt bee ſmitten with ſudden death: When thou riſeſt out of thy bedde, thou knoweſt not whether thou ſhalt lye downe againe; When thou lyeſt downe vpon thy bed, thou knoweſt not what may happen vnto thee ere it be day.Prou. 27.1 Boaſt not of to morow, for thou knoweſt not what a day may bring forth. And therfore while it is to day let vs repent and labour to bee reconciled to God in Chriſt, that when his iudgments ſhall come as the winde ſuddenly, the deſtroyer may paſſe ouer vs, and wee remaine ſafe vnder the ſhadow of the Almighty.

Hitherto hath the Prophet deſcribed the wofull eſtate and condition of the wicked heere in this life. Now in the next verſe by way of propheſie, or threatning, he ſets our their eſtate and condition in the Life to come.

The firſt Pſalme. VERSE. 5.

Therefore the wicked ſhall not bee able to ſtand in the Iudgement, nor Sinners in the Aſſembly of the Righteous.

The deſcription of a wicked man in the life to come. HEere the Prophet deſcribes the wicked & vngodly man by his fearefull end, and that which ſhall befall him hereafter. And that he draweth into two phraſes of ſpeech. Firſt, They ſhall not ſtand in Iudgement. Secondly, They ſhall not bee aſſotiates with the iuſt. So that we ſee, that howſoeuer now the wicked beare it out, and ſeeme to be the onely men in the world, yet in that great day of the Lord, when we muſt all appeare before his Barre, that will iudge iuſtly without reſpect of perſons; then theſe wretched men ſhall not bee able to ſtand, that is, to indure the ſentence of the Iudge, and his angry countenance, but ſhall receiue the fearfull doome of eternall death, Depart from me yee curſed.

Well then, by this we learne, thatDoctr. 1. The certaintie of the day of iudgment proued. Malac. 4.1. there ſhall be a iudgement, wherein men muſt ſtand to appeare before God, to giue account of their work; and this we acknowledge in that article of our Faith when we ſay, Wee beleeue that hee ſhall come to iudge both the quick and the dead. Behold (ſaith the Lord) The day commeth that ſhall burne as an Ouen. And all the proud, and all the wicked ſhall bee Stubble: Mat. 25 41 Acts 17.31 2. Cor. 5.10 2. Theſ. 1.7 8.9. Reu. 20.12 1. Pet. 3.3. and the day that commeth ſhall burne them vp. And our Sauior aluding to that day ſaith, Then will I ſay to them on my left hand, &c. Againe, He hath appoynted a day in the which hee will iudge the world in righteouſneſſe. Now if there were no places in the Scriptures but this Text, it might ſuffice to proue that there ſhall bee a day of Iudgement.

But beſides theſe Teſtimonies, there be certaine reaſons that proue the ſame, taken from the Nature of God and his principall Attributes, his Mercie and Iuſtice: which wee muſt needs confeſſe, hee is moſt true in both, he is moſt merciful, and moſt iuſt.

And therefore hauing promiſed it ſhall goe well with his Children, that they ſhall be happy and bleſſed. And that the wicked ſhall be miſerable and curſed. In theſe two reſpects it muſt needs bee, that there muſt be a day of Iudgement. For in this world who indure more miſery, griefe and wrong then Gods Children? who are contemned, mocked miſuſed,Luke 16. and by all meanes abuſed by wicked men. They are in want, ſickneſſe, perſecution, in pouertie, and a thouſand miſeries beſides. But the wicked flouriſh, liue in wealth, and eaſe, and all things that heart can wiſh. Now then ſeeing this is the eſtate of Gods children in this world, full of troubles and miſeries, and the wicked liue at eaſe, according to their luſts: It muſt needs follow, that there muſt bee a day of Iudgement; when God ſhall ſhew his mercy in bleſſing and crowning the vertues of his children: and likewiſe in executing Iuſtice vpon the wicked and vngodly.

O that men and women could often thinke of the time of the laſt iudgement! Oh that we could beſtow that time which we beſtow vpon our pleaſures, and fooliſh ſports, to meditate on this day! O that men would beſtow that time which they beſtow on vnprofitable, if not ſinfull exerciſes: As carding, dicing, decking and painting theſe carkaſſes of theirs! Oh (I ſay) happy were we if wee could beſtow this time in thinking of this iudgement: what ſhall then become of vs for euermore?

There is no man ſo wrethed and deſperate but he can wiſh with Balaam Oh that I might die the death of the righteous, and that my laſt end might be like one of theirs! Labour now then in time to become a new creature, walke with God in obedience, labour for ſanctification: and this will cauſe thee to ſtand out in this iudgement.

Now that the wicked ſhall not ſtand in this iudgement, ſome may heere obiect and ſay, This is that which we deſire, that we may not appeare before the face of that angry iudge, whoſe preſence is ſo intollerable.

But alas, this is not all: for then the wicked might ſeeme to be bleſſed, if they might here delight in ſin, and drinke downe iniquitie like water, and neuer bee called to account for the ſame. Therefore the wicked ſhall appeare in Iudgement:In foure reſpects the wicked muſt appeare in iudgment. and yet not any whit contrarie to this Text, which ſaith, The wicked ſhall not ſtand in iudgement, and that in theſe foure reſpects.

Firſt, in regard of their appearance there,Iere. 35.21 The Lord will enter into iudgement with all fleſh: if with all fleſh, then chiefly with ſuch kind of fleſh as are ſpecies of that genus, So fleſh, as that they are nothing but fleſh, that haue not the ſeed of the ſpirit remaining in them.

Secondly, they muſt ariſe and appeare in this iudgement, in reſpect of the ſinners araignment at Gods iudgment barre. For we muſt not onely appeare in iudgement,2. Cor. 5.10 but before the iudgement ſeate of Chriſt.

Thirdly, they muſt ariſe and appeare in this iudgment, to be indited: for God will bring euery work of theirs into iudgement, Eccl. 12.14 whether they bee good or euill.

Fourthly and laſtly, they muſt ariſe and ſtand in this iudgement, to heare the ſentence of the Iudge of heauen and earth paſſe againſt them,Mat. 25.41 Depart from mee yee curſed, into euerlaſting fire, prepared for the Diuell and his Angels. A thundring Sentence indeede, able (if it were poſſible) to wound to death the hatrs of the wicked, but they ſhall after death never die. Yea, euery word of the ſentence ſeemes to be moſt fearfull & terrible.

Firſt, what they ſhall do; Depart.

Secondly, how they ſhall depart; Curſed.

Thirdly, from whom; From me.

Fourthly, whither; Into fire.

Fifthly, into what fire; Euerlaſting fire.

Sixtly, by what right; Prepared.

Seuenthly, with what company; The Diuell and his Angels.

Hitherto, and thus farre the wicked muſt ariſe, and ſtand in Iudgement: but after this ſentence is once giuen, they ſhall neuer riſe vp to appeare in Iudgement any more. But where it is ſaid, They ſhall not ſtand in Iudgement: This is meant onely in reſpect of Gods fauour. For this is proper onely to the godly, thus to ſtand in iudgement, who are bold in reſpect of Ieſus Chriſt their elder Brother, in whoſe righteouſneſſe they appeare.

Oh that all men would conſider this, high, low; rich, poore; noble, and ſimple; That no wicked man ſhall ſtand in iudgement, but ſhall heare the fearefull ſentence of eternall vengeance, Depart from mee yee curſed. O how ready are men to put from them this day of reckoning! They ſeeme to haue made a league with Death,Eſay 28.15 and to bee at an agreement with the Graue. But the Lord will diſanull this their agreement, and the time will come when theſe wicked wretches will bee glad to put their heads in an awger hole, when they ſhall cry vnto the rockes and hils to fall vpon them to hide them, and to couer them from the wrath of God, the angry Iudge, whom they are not able to endure. Who would buy gold at ſuch a rate, or pleaſures ſo deere, to looſe his ſoule in hell fire for euer, for the pleaſures of ſinne for a ſeaſon heere?

Secondly, we are taught here, that as all wicked and vngodly men bee wretched and miſerable in their life: So at the day of Iudgement their eſtate is much more fearefull: for it is ſaid here, They ſhall not ſtand in iudgement, but ſhall quake and tremble, as not being able to endure the angry countenance of the Iudge:Reu. 20.14 For now they ſhal ſee the books brought forth, and their ſinnes laid open. O good Lord! what ſhall vngodly men do then? which way ſhall they turne them? when they ſhall ſee the Iudge ſtand aboue them with a naked ſword to cut them off; and the deuils ready to execute Gods eternall iudgements on them: poore ſoules, what ſhall become of them? How can they ſtand? how can they endure it? And yet they muſt vndergo it, and endure it.

But more then this, they muſt receiue that fearefull ſentence of eternall vengeance, Depart yee curſed, &c. So as now they muſt remaine in perpetuall priſon, in the darke dungeon of hell for euer; where the paines are endleſſe, eaſleſſe, and remedileſſe: They ſhall haue no eaſe, no not one drop of water to coole their tongue: And this word, euerlaſting Torment doth euen kill the heart of the damned: for if a man in hell torments might lie in torments ſo many thouſand yeares as bee Starres in the firmament, or ſand on the Sea ſhoare:Eſa. 30.30. it were ſome comfort to a damned ſoule, that once there might bee an end thereof. But alas, when he hath ſuffered torments ſo many yeares, the number to ſuffer ſtill will euer remaine infinite. God giue vs grace that we may become righteous, that ſo wee may ſtand in iudgement.

The ſecond part of the miſery of a wicked man in the life to come, is: Hee ſhall not ſtand in the aſſembly of the Iuſt.

IN theſe words is noted out vnto vs a ſecond branch of the iudgement of the wicked in the life to come. That they ſhall be ſeuered and ſecluded from the company of the Iuſt.

Heauen is called the New Ieruſalem, wherein enters no vncleane thing; onely this is the place where the iuſt do abide: Heere are all the holy Patriarkes, Abraham, Iſaac, and Iacob; heere are the Apoſtles, heere are the holy Martyrs, and conſtant witneſſes of CHRISTS truth; here are all the Saints that ſleepe in Chriſt, heere they reſt and ſing continually, Praiſe, honour, and glory vnto him that ſitteth vpon the Throne: heere they enioy the preſence of God, and ſee his face continually. Now to bee depriued of this place, and to be ſeuered from this company, it is a miſery with a witneſſe. And this is that miſery heere pointed out in this ſecond place, They ſhall not ſtand in the Aſſembly of the Iuſt.

The Church is to bee vnderſtood two wayes, Militant and Triumphant, and from both of theſe the wicked are excluded: for howſoeuer the wicked liue amongſt the godly, as Tares amongſt the good Wheate, as Cain, and Eſau, and Iudas did amongſt the godly, yet they were not of the godly; They went out from vs, becauſe they were not of vs: But this is not directly intended in this place.

But of the Church Triumphant in the kingdome of heauen, where the godly enioy Ieſus Chriſt,Pſal. 16.12 In whoſe preſence is the fulneſſe of ioy, and at whoſe right hand is pleaſure for euermore: heere the wicked ſhall not ſtand in this Aſſembly: Exod. 3. For if Moſes might not ſtand vpon the holy ground, before he had put off his ſhooes: Oh how much leſſe ſhall ſinfull wretches ſtand in the preſence of the euerliuing God, hauing on the ſhooes of their ſinfull affection! Yea it is now moſt iuſt with God, that ſuch ſhould be ſhut from Heauen, the Church Triumphant, ſeeing they neuer warred in the Church Militant.

Neither the ſinners in the aſſembly of the iuſt.

Doctr. 2. All Mankinde diuided into two ranks. HEere then we learne, that there are two ſorts of men in the world, Good and Bad, Sheep & Goates, Elect and Reprobate: and heere in this world they liue together, but after death in the laſt iudgement, there ſhall bee two places appointed for them;Mat. 25.34 one on the right hand, another on the left; one in honour, the other in ſhame; one in ioy and comfort, the other in feare and horror. And as wicked men in this life could neuer abide the company and ſociety of the godly, but did mock and ſcoffe at them, and ſhun their company as much as they could; ſo in the great day of account, in that great and generall ſeparation. The ſinners ſhall not appeare in the aſſembly of the righteous, but ſhall bee ſeuered and ſundred by the great Shepheard of the ſheepe, the Iudge of the whole world.

Now that wicked men ſhun and auoid the company of the godly, and do deſire and ſeeke the company of the wicked, it is plaine by experience, and therefore it is iuſt with God, that at the laſt day they ſhould bee ſeuered and ſecluded their company: and as they loued and delighted in the company of wicked men, and ſuch as haue no feare of God before their eyes, ſo now they ſhall haue their belly full of their company. How did Cain hate Abel? Pharaoh, Moſes and Aaron? Saul, Dauid? the Iewes our Sauiour Chriſt? Elymas the company of Paul? And on the contrary part, how one wicked man doth loue the company of another like himſelfe,Pſalm. 50. common experience doth proue it.

And heere wicked men bee noyſome and troubleſome to the godly, as Goats to ſheep, they tread downe their paſture, they trample in their water,Ezek. 34. and they puſh them with their hornes: Chriſts ſheep now ſuſtaine ſundry wrongs and iniuries, and are much annoyed and vexed by thoſe ſtinking and vnruly Goates. But there will come a day of ſeparation, Mal. 3.18. to the horror of the wicked, and comfort of the godly.

Further, in theſe words wee may conſider the eſtate of the righteous at the laſt iudgement: that is, of the elect of God, ſuch as haue truely repented of their ſinnes, by faith, beleeue and embrace Ieſus Chriſt, and are iuſtified through his obedience in the ſight of God; ſurely their eſtate ſhall bee bleſſed and happy, and ſo great, that the very wicked ſhall be aſhamed and aſtonied to behold it. Firſt, they ſhall be ſet on Chriſts right hand, which is no ſmall honour and ioy for poore ſilly ſoules to bee aduanced to ſit on the right hand of Ieſus Chriſt, the Son of God, and the great Iudge of the world. Secondly, they ſhall heare the bleſſed ſentence, Come yee bleſſed, &c. Mat. 25.34 Thirdly, they ſhall be put in reall poſſeſſion of eternall ſaluation of the kingdome of Heauen, and liue in the bleſſed preſence of God the Father, Sonne, and Holy Ghoſt, Reuel. 21. & 13.14. the elect Angels, and bleſſed Saints, where there ſhall be no ſorow, paine, ſickneſſe, &c. Bleſſed are the dead that die in the Lord, for they reſt from their labours: So then after death they haue a ſweet quietus eſt; and a generall diſcharge and freedome from all enemies of ſoule and body, from all trouble, paine, and griefe. Whereas the wicked and vngodly ſhall bee in a cleane contrary eſtate and condition; for they ſhall not come into the company of the righteous, nor ſhall haue no part in that place of their Comfort, Honour, Ioy, and Dignity, but ſhall be ſet on Chriſts left hand, a place of exceeding ſorrow and griefe, ſhame and confuſion, horrour and trembling.

This might admoniſh all wicked and vngodly ſinners to repent, in time to turne to God by true repentance and amendment of their liues, to eſteeme better of the company of Gods faithfull ſeruants and righteous Children in this world, and to make much of them. But if they will ſtill proceed to hate them, to ſet themſelues againſt the godly, to ſhunne their company, and to hate them aboue all the things in the world: Well, yet remember the time will come that yee ſhall thinke it the greateſt miſery in the world, that they ſhall be ſeuered and ſundred from their company, and in ſo being they ſhall be ſeuered and ſundred from the company and ſociety of Ieſus Chriſt himſelfe, of God the Father, and all the bleſſed Saints and Angels of God in heauen:Wiſ. 5.1.2.3.4. Then in that day ſhall the righteous ſtand in great boldneſſe before him that perſecuted him, &c. Thus yee ſee the madneſſe and extreme folly of wicked men, they hate them whom they ought moſt to loue, and loue them whom they ought moſt to diſlike.

Let men take heed with whom they ioyne themſelues in ſociety: Seeing with whom they keepe company in this life, in death they ſhall pertake with them, and after at the laſt iudgement ſhall be ioyned with them. Hee that now is familiar and a companion of vngodly men, Athieſts, Papiſts, Swearers, Drunkards, Scorners, &c. certainely in death he ſhall bee puniſhed with them, and after death haue his abode with them for euer.Reu. 18.4. So he that is now a companion with all thoſe that feare God; ſurely, hee ſhall haue a part with them in death, and at the laſt iudgement ſhall bee placed with them in ioy and happineſſe for euermore.Heb. 11.25.26. It is thought to be a matter of little or no moment what company a man keepes, to liue amongſt Swaggerers, Swearers, Drunkards, Athieſts, Papiſts, &c. But the truth is, it is a fearefull ſigne of a reprobate; and he that is now a companion with them in their ſins, ſhall after death take part with them in their plagues.

The firſt Pſalme. VERSE. 6.

For the Lord knoweth the way of the righteous; But the way of the vngodly ſhall periſh.

HItherto the Prophet hath deſcribed the wonderfull bleſſed eſtate of a godly man:The ſecōd generall part of the Pſalme. As alſo the fearefull and curſed eſtate of the wicked: Now in this ſixt verſe, which containes in it the ſecond generall part of the Pſalme, is laid downe a reaſon, both of the happineſſe of the one, and alſo of the miſery of the other.

The godly man is a bleſſed man, why? Becauſe the Lord Knoweth, that is; approueth of the way of a righteous and godly man, hee likes it and directs it, yea takes care of it, and doth bleſſe the way; that is, the life and conuerſation, the actions, ſtudies, and endeuours of the righteous.

Secondly, the wicked are curſed and miſerable, why? Becauſe the Lord doth not thus Know, that is, the Lord doth not like nor allow of the wicked man, hee doth not loue nor approue of his life nor dealings; but rather diſlikes him and all hee doth, yea hee hates and abhorres his vile and abhominable and wicked life: And therefore both hee and his waies, that is, his ſtudies, labours, and enterpriſes, ſhall periſh, and come to deſtruction.

In that the Lord is ſaid to know the way of the righteous; that is, to like it, to loue, and to be well pleaſed with it, ſo as hee will direct and bleſſe Doctr. 1. A great comfort to the godly that God doth approue of them. it. Here is matter of exceeding comfort to euery poore childe of God, to euery godly and righteous ſeruant of God, that being iuſtified by faith in Chriſt Ieſus, and ſanctified by the Holy Ghoſt, liue well, and leade a godly and righteous life, that howſoeuer the world contemnes them, ſcoffes and ſcornes them, mockes and mowes at them, reuile, and raile vpon them, & eſteeme them as baſe and vile; yet here we ſee that the Lord loues them, and eſteemes highly of them, approues them as his, delights in them, to bleſſe them and proſper them: Touch not mine Annointed, 2 Cor. 4.13 Mat. 23.37 Pſalm. 105 Pſalm. 17. Pſ. 142.3.4 Nah. 2.7. 1. Tim. 4.8 and do my Prophets no harme; yea, he that toucheth them toucheth the apple of Gods eye, & no aſſaults whatſoeuer ſhall bee able to hurt them: For godlineſſe hath the promiſe of this life and that which is to come: And therefore let vs labour to plant godlineſſe in our hearts, and ſtore them with the true feare of God, and in ſo doing the Lord will both bleſſe vs, and our poore endeuours.

This may ſerue to reproue the curſed practiſe of vngodly men, it is wonderfull to ſee how bold they bee to abuſe Gods Seruants, to mocke them and to diſgrace them, to ſlander and reuile them: they thinke them the worſt men that liue in the world, they traduce them and bring them on the Stage, they loade them with vile and odious names: Now what doe they elſe then ſet themſelues againſt God himſelfe, ſeeing they hate them whom God loues.

And as this may ſerue for the terrour of the wicked, ſo it ſerues to comfort euery poore child of God: What though the world hate thee ſo God loue thee? Oh remember that the Lord loues and allowes of thee. Now then if God approue of thee, what though all men in the world, did refuſe or condemne thee? If the King ſhould grace a man, and honour him, what would this man care for the contempt of a Scullion boy? Well, let this be a comfort and encouragement vnto vs, that God knowes and allowes of vs, For what were the fauour and approbation of men, if this were wanting.

Obiect. How a mā may know whether Chriſt approue of him. But how ſhall a man know whether God knoweth him thus with his ſpeciall knowledge or not? I anſwere.

Firſt, if God know any man for his, by his ſpeciall and effectuall knowledge,Anſwere. then hee begets in him the knowledge of himſelfe. As the light of the Sunne falling on our eye, by whoſe light wee behold the Sunne againe.Ioh. 10. I know my Sheep (ſaith Chriſt) and they know mee.

Secondly, if God thus know any man with his eſpeciall and effectuall knowledge of his, ſo as hee loues and likes of him, it begets the loue of God in a mans heart: So as God loues him, hee is inflamed to loue God againe;1. Ioh. 4.9. and in loue vnto him is loath to offend him, and moſt carefull to pleaſe him. And therefore if wee would know whether wee be thus knowne of God, let vs labour to finde our hearts thus enflamed with the loue of him.

Thirdly, whom GOD knoweth thus, he chuſeth to bee his Childe in CHRIST IESVS, delights to bleſſe him: Now then this workes in the heart of a godly man another work; namely, to chooſe God to bee his God, to ſet his heart on him, to delight in him, to adore him as his God, to loue him, feare him, obey and cal vpon him, and to truſt in him as his God.

Thus you ſee how a man may know whether God know him with this ſpecial and effectual knowledge which is proper to the Elect alone; namely, by theſe fruites and effects in our hearts: For as we ſee, though euery man cannot come to ſee the Kings Broad Seale, yet can diſcerne the picture of it in wax, and ſay, This is the Kings Broad Seale: So though men cannot aſcend to Heauen to know the ſecret counſell of God, yet by theſe fruites and effectes of his knowledge, men may know his will, whether they be his or not.

Well, to conclude: ſeeing the Lord thus knowes and acknowledgeth, yea loues and likes of the life of a godly and righteous man: let vs bee encouraged to goe throughſtitch, and to reſolue of this, neuer to be daunted, or diſcouraged with the hard meaſure of vngodly men. All our care ſhould bee to pleaſe God, and to bee approued of him, and therefore ſo long as hee doth approue of vs, let vs not care what man can doe againſt vs.

But the way of the wicked ſhall periſh.

The Lord hates a wicked man, and al he doth Eſay 1.11. HEere we learne that the whole life of a wicked man, and whatſoeuer he doth, is abhominable, the Lord hates him and all he doth. What haue I to doe with the multitude of your Sacrifices, ſaith the Lord. And againe,Eſay 66.3. The Sacrifices of the wicked are abhominable vnto the Lord. Now if the beſt actions of a wicked man, his Hearing, Reading, praying,Ier. 7.8. Prou. 15.8. and Receiuing, be abhominable to the Lord; how much more their ſwearing, curſing, banning, prophaning the Sabboth, drunkenneſſe, vncleanneſſe, lying, ſtealing, &c. Againe, without faith it is impoſſible to pleaſe God. Heb. 11.6. Now no wicked man can haue true faith, becauſe Faith purifies the heart, Acts 15.9. and is neuer ſeuered from true repentance and amendment of life. And therfore the way of the wicked, ſeeme it neuer ſo goodly and glorious in the world, all their ſtudies and endeuours ſhall periſh and come to deſtruction in the end.Pro. 20.17 Iob. 20.29. This is the portion of the wicked man, and the heritage that he ſhall haue from God for his workes.

This ſhewes the ſtate of moſt men to bee miſerable and vnhappy. For onely thoſe bee bleſſed, whoſe liues do pleaſe God: Now alas, what delight can God haue in the filthy liues of moſt men, whoſe whole delight and ſtudy is in ſin and wickedneſſe, in all kinde of lewdneſſe and prophanneſſe, haue no care to pleaſe God, but euen obſtinately rebell againſt him, ſurely the Lord hates them and all they do. O wofull condition of ſuch ſinful men, that betake themſelues thus vnto the way of ſinne. Not as though they walk therein but for a time, but as ſuch as purpoſe to tread therein for euer. From this wofull eſtate the Lord deliuer vs for his Chriſts ſake. Amen.

A Prayer for the Morning.

O LORD, and our good GOD, wee thy poore vnworthy ſeruants, according to our bounden duetie, are heere aſſembled together in thy Name: O LORD, it is thy owne Commandement that wee ſhould call vpon thee in all our neceſſities, and it is likewiſe thy promiſe, that thou wilt heare vs, in aſſurance whereof wee are bold now to come vnto thee; acknowledging firſt of all, that wee are altogether vnworthy of our ſelues, as of our ſelues, to requeſt for any fauour or mercie at thy hands, for from our cradles vnto this preſent there hath beene in vs nothing elſe but Apoſtaſie and rebellion; yea Lord, we haue ſo added ſinne vnto ſinne, as if there were no other end why wee were ſent into the world, but to prouoke thee to wrath, and to heap vp a great meaſure of iniquitie againſt our own ſoules, againſt the day of wrath. Our ſinnes of omiſſion, our ſinnes of commiſſion, ô Lord they are many and great, and if thou ſhouldeſt call vs to a reckoning euen for the leaſt of them, we are not able to anſwere thy Maieſty for one of a thouſand; yea Lord wee confeſſe that it is thy mercie that endureth for euer, and that hath beene the cauſe that wee haue not long agoe taſted of thy iudgements. O Lord be thou mercifull vnto vs ſtill for thy Names ſake, ſeparate our ſinnes as farre from thy preſence as the Eaſt is from the Weſt: Bury them in the graue of thy Sonne Chriſt, that they may neuer riſe vp againe in this world to accuſe vs, or in the world to come to condemne vs. Teach vs to conſider 〈2 pages missing〉 good, much leſſe to 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 〈1 page duplicate〉 〈1 page duplicate〉 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.