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
come wouldest be assured that thou art the childe of God in his fauour reconciled vnto him in Iesus Christ wouldest thou bee assured of the saluation of thy soule Oh labour then to become a godlie and a religious man repent of thy sinnes past amend thy life walke before God in new obedience labour to keepe faith and a good conscience hate euery euill way cleaue vnto the Lord delight in his word let it be the ioy of thine heart then certainely thou shalt bee Blessed and happpy for euermore Vse 5 To conclude if the godly man be blessed then the wicked man must of necessity be cursed if the estate of the righteous and religious man be so comfortable and blessed then the estate of the wicked and vngodly must needes be miserable and cursed according to that of Moses vnto the Israelites Deu. 28.15 If thou wilt not obey the voyce of the Lord thy God as indeede Obedience is farre from a wicked man howsoeuer he may come with Saules painted Sacrifice Ps 119.21 what followes Thou shalt bee cursed in bodie and cursed in soule c. Againe Thou hast destroyed the proud and cursed are they that erre from thy Commaundements And this miserie of a wicked man doth consist in these things especially First Wherein the wicked are cursed that hee can haue no assurance that hee is the childe of God that he is reconciled to God in Iesus Christ or in his fauour nay he may assure himselfe that hee is out of his fauour and that God hates him as his enemy and that he will manifest his wrath and displeasure vpon him by plaguing him here in this life and by damning him for euer in the life to come Yea the Lord beginnes that condemnatory sentence in the heart of a wicked man in this life For euerie sinne which a wicked man doth commit there ariseth many times within their Consciences accusing thoughts and there is also a Sentence within him giuen out against him presently after he hath committed sinne there is a sentence within him gone out against him by themselues iudgement is gone out against themselues which sentence albeit the wicked man doe not marke yet the voyce of his owne disordered affections crying out so loud that hee cannot heare ths voyce of his owne conscience accusing and condemning him yet many times in this life affection is silent as to Balthazar and Iudas Dan. 5. Mat. 27. then conscience doth pronounce sentence against him with a shrill voyce 1. Ioh. 3.20 Now if a mans conscience doe condemne him God is greater then his conscience and will much more condemne him But assuredly in the day of iudgement it will crye aloud in the eares of the Lord against the sinner for iudgement and vengeance And this is not the least misery vnder which the wicked man remaines being out of Christ Secondly hee can haue no assurance that his sinnes bee pardoned but rather may be assured that his sinnes stand vp in account against him Reu. 20 13 and that hee shall bee condemned for them For it is that prerogatiue which belongs onely to the godly man to haue his sinnes couered Euen the Blessed Man Ps 32.1.2 but as for the wicked and vngodly the Lord is farre from iustifying them but their sinnes remaine yet in Gods booke of account and shall assuredly one day bee layd to their charge when the booke shall be opened and their horrible sinnes made manifest to the whole world euen to Men and Angels euen these their most secret sinnes which now they haue committed neuer so closely in the darke shall then come to light and they shall not haue so much as one figge-leafe to couer their nakednesse or one friend to speake so much as one word to the LORD Chiefe Iustice of Heauen and Earth but their own consciences beeing as a thousand witnesses against them they shall then bee held euen speechlesse and the Lord will manifest vpon them the fiercenesse of his wrath in that day Thirdly hee can haue no peace of conscience Esay 57. For there is no peace to the wicked but alwayes carries about him an euill conscience that will neuer giue him rest but is as the flashings of hell-fire vnto him or else hee hath in him a dead and sleepy conscience scared as it were with an hot Iron that hee feeles not the weight and burthen of his sins Which iudgement is no way inferiour to the former Mal. 3.5 Ioh. 5.45 Iosu 24.27 Iam. 5.3 Oh miserable then is the state and condition of the wicked that haue no true peace in life nor death nor after death for the LORD himselfe at the last shall bee a iudge and a witnesse against them Moses the righteous seruants of God shall be a witnes against them yea the dust of their feet that brought the glad tidings of peace shall witnesse against them the stones of the field the posts of their houses their mote-eaten garment all shall come in against them to hinder their peace with God and their owne consciences will they nill they shall cry aloud and say Righteous art thou oh Lord and true are thy iudgements Fourthly hee can haue no hope nor any assurance that he shall bee saued but is either carried away with a carnall perswasion or presumption which will deceiue him in the end their consciences being seared or else most iustly feare that they shall bee damned their consciences being awake Now then if this bee the fearefull and most woefull estate of all wicked men that liue in sinne without repentance Who then would liue in such an estate of life to gaine a Kingdome in so great danger of eternall death and damnation euery day they arise why doe not such repent and turne vnto GOD that so they may be saued Fifthly and lastly if a man bee out of Christ vnregenerate let him abound neuer so much in wealth liue in honour bath himselfe in pleasures yet remaining still in his sinnes he can take no sound comfort in any of these Tit. 1.13 For to them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Their sweete sauours and pleasant smels are stinch their meats and drinkes are gall and wormewood their delicate fare is poyson their costly apparell as menstruous cloth and their life a death and they shall one day answere for euery bit of bread they haue eaten as theeues and vsurpers of those things that are none of theirs for of proper right they belong vnto the godly man thus haue we briefly seene wherein the wicked man is cursed and miserable That doth not walke in the counsell of the c. THe godly mans vertues bee heere first set downe by a Negatiue contestation in these words Hee walketh not in the counsell of the wicked Out of which wee may obserue that there is a counsell of the wicked And this is either priuate amongst themselues
or else publike with others The counsell of the wicked which is priuate in themselues is a rumination Doctr. There is a counsel of the wicked as of the godly or some other preparation in euery wilfull and intended sinne And hence it is that the Schoole-men affirme that consilium actus exitus must concurre in euery wilfull intended sinne And this is very apparant by the example of Iesabel 1. Reg. 21.8 that when she perceiued the King to bee so heauy for that he could not get the vineyard of righteous Naboth shee counselled with her selfe what she might doe to the end she might obtaine it and at last determined to write to the Gouernours of the Citie in Ahabs name to proclame a fast 2. Sam. 12. and to cause Naboth to bee brought forth before the Assembly and stoned to death This is cleere againe by the example of Dauid when hee walking vpon the roofe of his Palace had cast his eyes vpon the beauty of Bathsheba hee did first take this counsell within himself concerning an enquiry what she was secondly sent messengers vnto her to moue her to lie with him and lastly committed the act it selfe This might bee further cleared by the example of Cain Iudas and all to confirme the truth of this point vnto vs. Besides this priuate there is a councell of the wicked publique with other Mich. 6.16 as in the daies of Omri when cruell and wicked Statutes were made against the Lord and his people 1 Reg. 12.28 So in the daies of Ieroboam how did he take counsell and at last concluded to make two Calues for Diuine worship the one wherof he set at Bethel the other at Dan And in the daies of Nabuchadnezar what a Decree was gone forth by the King the Lords and Nobles Dan. 3.1 touching the worship of the golden image that was set vp in the plaine of Dura in the Prouince of Babylon So in the time of our Sauiour CHRIST Iohn 9.22 vnder the new Testament the Iewes had agreed together that all that confesse CHRIST should bee excommunicate Acts 4.18 and forbad the Disciples from Preaching any more in his Name And also in their Councell was our Sauiour CHRIST condemned to death Mat. 26.66 And the reason is cleere for the further manifestation of the truth of this point Reason for as no man doth gather Grapes of Thornes or Figs of Thistles so what other fruite can bee expected from such an vnsauory roote whose very Mindes and consciences are defiled Tit. 1.13 but that all their whole consultations and actions should be impure vnholy and vncleane Vse Hence then we may obserue that the doctrine of the Church of Rome touching this point is most false That Generall Counsells can not erre But wee haue cleared this before that they may erre and doe erre for what should I speake of the second Nicene Councell which set vp Idolatry and gaue bodies to Angells and the soules of men Councells therefore haue beene mis-led and may erre Now the Prophet proceedes further to shew who is a godlie man and what be his properties and teacheth vs in these words that the first step and entrance to the leading of a godly life is to renounce the counsel and company of lewd wicked and vngodly men whence wee obserue this doctrine Doctr. 2. The occasions ef sin are to bee auoyded That hee that would preserue himselfe from sinne must carefully auoide all the occasions thereof The Wise-man teacheth this Doctrihe That he that walketh with the wise shall be wiser But a companion of fooles shall be worser This doth appeare by the example of Ionathan who by the friendship and familiarity which he had with Dauid changed his life to better Pro. 1.13 whereas Salomon by societie and coniunction with the idolatrous wiues fell into idolatry 1. Reg. 11. and Rehoboam by walking with his yong Councellours and following their aduice became worse and worse If then we would auoyde euill we must beware of all occasions and no occasion more daungerous then euill company euery man therefore must take heede to himselfe and beware how hee ioyneth himselfe with acquaintance with al men indifferently lest by their meanes hee bee corrupted For euery man by nature is like dry wood which is apt to kindle so soone as fire is put to it so giue a man the least occasion and presently hee yeeldeth to sinne Mecum est quicquid mihi nocere potest Bernar med 11 There needes not indeede anie Diuell to tempt vs but let the least occasion that is bee offered vnto vs and straitway man becommeth a tempter vnto himselfe And this is that which the Apostle saith Iam. 1.14 Euerie man is tempted when hee is drawne away and enticed by his owne concupiscence The enemy by which wee are ouercome is in our owne bosome that is mans naturall corruption Genes 36. which is fewell for the kindling of the fire of Sathans temptations This appeares in Euah the Mother of vs all in the first transgression first shee sawe the fruit secondly shee conceiued a liking of it thirdly shee desired it fourthly shee eate of it Dinah the daughter of Iacob wandring abroad laid her selfe open vnto sinne and so fell which might haue been preuented had she auoyded the occasions thereof And Dauid a man after Gods own heart hauing set open the casements of his soule his eyes by the which the Diuell did easily winde himselfe into his heart and beheld Bathsheba washing her selfe 2. Sam. 11. but by by he lusted after her sent for her and lay with her So violent is mans corrupt nature in apprehending euery occasion that may draw him to sinne It is therefore a point of great wisedome to discerne betweene the deceipt of sinne and the fruite of sinne before it bee committed O flattering enemy In the action of committing it is as sweete as poyson after it is committed a biting serpent It comes to a man with a smiling countenance as Ioab to Amasa Art thou in health my friend but with all it strikes to the heart and woundes vnto death This doctrine serueth for the reproofe Vse 1 of those who are so farre from the auoiding of the occasions of sinne as that they do freely and of their owne accord seeke and follow after them they will not tarry with Ioseph till they bee tempted by others but they seeke all occasions and watch all opportunities to tempt others Neuer rauenous beast did more eagerly pursue the prey then some doe hunt after the occasions of sinne which is madnesse with a witnesse as if the flesh were not proue enough of it selfe vnto that which is euill but that paines must bee taken to helpe it forward to sinne Oh then how carefull ought wee to bee to watch ouer our waies and to auoide all the occasions of sinne Countergard thy heart saith Salomon and keepe it with watch and ward Prou.
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 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
precious in their eyes but rather it is irkesome and tedious vnto them it is bitter and vnsauourie It fareth with people in these dayes as it did with those olde people of the Iewes vnto whom should I speake and admonish that they might heare Behold their eares are vncircumcised and they cannot hearken vnto it the word of the Lord is a reproach vnto them and they haue no delight therein Ieremie 6.10 Now that men haue no delight to the word of God which is the very power of God to saluation it may appeare First because men and women take no delight in Hearing Reading and Meditating on the word of GOD you shall finde a great number that will buy other profane bookes that will hardly buie the Booke of all Bookes the holie and sacred Bible And if they buie it yet they spend no time in perusing of it in reading and meditating of it Other Bookes are delightfull and pleasant to flesh and bloud and this is the reason they doe so much desire them but withall this sheweth that they be carnall not borne anew for if they were then would they bestow lesse time in reading and perusing those prophane and vnprofitable Bookes and would bestow more time in reading and meditating on this blessed Booke of God yea and the small account men make of Gods Ministers whom the Lord calles his Messengers and Embassadours yea the Angells of the Church Vse 2 Secondly seeing all the dueties that wee owe to God either of hearing praying c. must be performed of vs not vpon compulsion but willingly and cheerefully we learne that euery action is accounted of by God not according to the worke it selfe but according to the affection of the doer This the Lord himselfe doth teach when he saith This people come neare mee with their mouth and honour mee with their lippes but their hearts are farre from mee Esay 29.13 And therefore were their Sacrifices abhomination to the Lord as hee againe saith in another place I can not away with your new Moones And this was it made the poore Widdowes mite commended aboue the rest that offered of their superfluity Luke 31.3.4 He that shall giue a cuppe of colde water to a Disciple Mat. 10.41 in the name of a Disciple he shall not loose his reward Alas what is the bestowing of a mite a brasen token or what is a cuppe of cold water are they in thēselues anie thing worth to merite any thing at Gods hand No no but God accepteth the manner more then the matter how they are doone more then what is done Which may teach vs to labour to haue our affections tryed that whatsoeuer we doe in the seruice of Almightie God may bee done in truth and sincerity of heart This was Iobs comfort when hee sayd O Lord I haue esteemed thy word more then my ordinarie foode This was the Prophet Dauids comfort when hee could say Oh how doe I loue thy Law it is my meditation continually Psalme 119. verse 97. And this shall be our comfort when wee shall goe the way of all flesh that wee can say with good King Ezechias Remember O Lord that I haue walked before thee in truth and with an vpright heart That we haue not beene painted sepulchres desiring to be accounted righteous before men but within full of all rottennesse and corruption but haue laboured rather to be approoued of God Oh how ought our hearts and soules to be inflamed in a holy and godly zeale towardes the word of God the lawe of the Lord here spoken of yea wee ought more earnestly to long for the waters of this well of life then euer Dauid did for the waters of the well of Bethlem and when we haue tasted how sweet the Lord is neuer oh neuer to deale with the Lord as the people of Israel did Io. 4.15 which loathed the Manna that was sent them from heauen But much better shall it bee for vs to cry out with the woman of Samaria Lord giue me to drinke of these waters for these waters being once tasted of will kepe a man that hee thirst not againe but shall euer bee refreshed by the same to eternal life Lastly let vs heerein labour to Vse 3 manifest our vnfained loue and liking of the Word and Law of God euen by our obedience thereunto that wee desire to frame our liues thereafter to obey the doctrine and word of God in heart and life to be reformed by it and to bee conformed to it CHRIST maketh this to bee the eare-marke of those that are his Sheepe namely this That they heare his voyce and follow him And againe Iohn 10. Heereby shall all men know that yee are my Disciples and loue mee if yee keepe my Commandements So heereby shall men know that wee loue the Lawe of God if wee studie to keepe it to obey it in heart and life But if wee haue in vs no care to liue thereafter but breake the Lawe of God continually and rebell against his Commandements how can wee be sayd to loue the Lawe of God If a man should say hee loueth the Kings Lawes and likes them well and yet should euery day breake them wittingly and willingly and bee euer playing the Traytor would not all men condemne him as an hypocrite and a lyar So though most men doe say they loue the Word of God and delight in his Lawe yet seeing they doe daily breake it and rebell against it wittingly and willingly by swearing lying prophaning of his Sabaoth drunkennesse swilling pride vncleanenesse c. It is manifest they haue no loue vnto it Thus much of the first part shewing that the godly man is well affected to the heauenly Doctrine of the word of God it is the delight and ioy of his heart Now in the second part of the Verse the Prophet Dauid sheweth the exercise of a godly man that as in his heart he loueth and liketh the Word and heauenly Doctrine of the Lawe of God so in his life hee is conuersant in the same his Meditations are much spent therein hee is said to meditate therein day and night That is the godly man doth much muse and meditate often exercising his minde with calling to minde and remembrance the heauenlie Doctrines comforts and instructions of the word of God and this hee doth not slightly and carelesly but seriously and with good aduice and to this end doth euermore set some time apart euery day morning and euening two times a day at least for the performance of this godlie duetie Doth meditate day and night Doctr. 3. The Lawe of god is a godly mās chiefe delight HEere wee see still that a godly man and one that shall bee truely blessed the Lord requireth that he be no stranger and such a one as seldome or neuer searcheth the Scriptures but that hee be much and often exercised in the holy and serious meditation of Gods Law in the diligent searching perusing and particularly
applying of the heauenly doctrine of the word of God And indeede this is heere set downe as a true fruit of our loue to the word as the loue of the word is made a true fruit of a godly man for as it is impossible a man should be truely religious and feare God yet haue no sound loue nor delight in the word of God so is it likewise impossible a man or woman should truly loue the word of God in their heart that seldome or neuer bestow any paines in the serious and earnest meditation of the same Dauid calls God to witnes that the loue he bare to the law of God was exceeding great when he said O how do I loue thy Law Psa 119.97 And in the same verse he seemes to proue the same to God it is my meditation continually which indeed is a note of true loue to be euer thinking of the thing beloued And in very deed the carefull and diligent study the often and earnest meditation of the word of God is the very life and strength of all our worship and seruice of God for if men should reade much and neuer meditate it would doe them no good if men should heare much often neuer meditate they should be little the better If men should pray much and often and neuer meditate they should finde small comfort If men come often to the Sacraments and doe not before and after meditate of the Couenant of grace they should not receiue much good thereby so that you see that Meditation is all in all it puts life to our reading hearing praying receiuing and without it al our reading hearing praying and receiuing will stand vs in small stead For without this Meditation this Lawe that is the word of God will eyther in time be forgotten whereby wee shall become vnmindefull of it or else it will prooue as a Talent hid in the ground vtterly vnfruitfull vnto vs for this Meditation indeed is the third steppe of a true conuert The first is to heare the word of God readily the second to remember it diligently and the third to Meditate on it seriously and this is compared to the Chewing of the Cud Deut. 14.6.7 which is neuer found in the vncleane but in the cleane beasts True it is that hearing and reading the Word will beget knowledge but Meditation is the speciall meanes to worke vpon the affection for else all our knowledge shall onely be in generall idle and swimming in the brayne which may well bee called braine-knowledge but no heart-knowledge but by serious Meditation wee doe applie that wee heare to our owne selues in particular laying the Doctrine to our owne hearts applying it to our selues to comfort our sad soules to humble them for our sinnes and to square our liues thereby that wee may in all things keepe a cleare conscience before God and man The Lord giues Ioshuah a straight charge to doe thus Let not the Booke of the Lawe depart out of thy mouth But meditate therein day and night That thou mayest obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and thou shalt then haue good successe Ioshua 1.8 and Deuteron 6. vers 6.7.8 And thus the seruants of God haue been much exercised in meditation and thereby haue growne woonderfull not only in knowledge but in practise as we may see in Dauid Psa 119. who tooke great delight in Gods Lawe and made it his meditation continually And of Isaac it is reported that hee went out into the fieldes in the euening to meditate Genesis cha 24. This reprooues the common fault Vse 1 in the world that most men vtterly neglect this duety seldome or neuer settle themselues to meditate in the Lawe of God and his heauenly Doctrine It is hard to finde a man or woman that makes any conscience of this duetie to set themselues apart and set themselues in Gods presence to call to minde that they haue heard and learned to applie it to themselues in particular to humble them or to comfort them And this is the cause why most men hearing and reading so much as they haue yet profit so little in knowledge faith repentance and obedience They can be content to heare the word preached and taught and it may be now and then to reade a chapter but to thinke vpon it to ruminate vpon the word of God and as it were to chew the Cudde to call the same to minde againe to applie it to themselues to labour to profit by it this they cannot indure this they care not for For if men did carefully meditate of the things they heard and read how could they be so ignorant in Gods word as most be So voyde of knowledge faith repentance humilitie zeale patience and the like gifts and graces which accompany godlie and holie meditation For bookes of Statutes men wil not only haue them in their houses but at their fingers ends but Bible they haue none And if they haue it lieth vpon the deske or table and they reade it not And if sometimes they reade yet they neuer meditate thereon This may admonish all men as Vse 2 they loue their owne soules to make more care and conscience of the performance of this duetie to call to minde that wee doe heare or reade to thinke and muse vpon it to chew the Cudde to lay it to heart yea and to applie it to our owne soules and consciences in particular This is like the rumination or chewing of the Cudde to lay it to bee found onely in the cleane beasts whereas they which chewed not the Cudde Deuter. 14 6.7 were vncleane This is the marke and propertie of a godlie and Blessed man whereas the not doing it is the marke of a wicked vngodly man Let vs then remember that we make the word of God our Meditation continually Many men meditate much some in one thing and some in another as they are led by fond affection some thinke of honours some of pleasures some of riches some of one thing and some of another And of these they doate and dreame talke and speake continually But heere wee are taught another lesson namely that our mindes must especially be set vpon the word of God that must be our delight and the ioy of our heart 3. Point The last point in this Verse is the circumstance of Time namely not by fittes But the godly man keepes a continuall course in the study and meditation of the word of God so as hee setteth apart some time for the worship and seruice of God at least twice a day to meditate and study in Gods Booke Hence wee learne that euery one Doctr. 4. A godly man sets some time apart euery day for Gods seruice that will liue a godly life and so please God that he may find comfort to his owne soule and be blessed in the end must set some time apart euery day for
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 shal be 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 Vse 1 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
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 soule to the day of slaughter This should admonish all godly Vse 3 men to take heed how they fret and grieue at the vaine and vncertaine prosperity of the wicked and vngodly it is that which troubles the godly much as it did Iob Ieremie Dauid and Asaph who wondred and were much grieued at this to see the vngodly flourish and to abound in honour dignity wealth authoritie the 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 endure some trouble but consider their latter end and in the meane time to possesse our soules with patience notwithstanding the iollity of the wicked for it is but for a time like a great thistle which starts vp in the Summer and at the comming of Winter is gone or the poore estate of the godly for in the end they shal be exalted Vse 4 Last of all if wee desire to thriue in the world to prosper and to 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 Vse 1 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
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 Vse 1 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 Vse 2 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