DAVID'S BLESSED MAN: OR, A SHORT EXPOSITION UPON THE FIRST Psalm, directing a Man to true Happiness. Wherein the Estate and Condition of all Mankind is laid down, 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. 
Godliness hath the promise of the life present, and the life that is to come.  
LONDON, Printed by NICHOLAS OKES, and are to be sold by SIMON WATERSON, at his Shop in Paul's Churchyard, at the Sign of the Crown. 1616.   

❧ TO THE HONOURABLE SIR ROBERT RICH, KNIGHT OF THE BATH, AND SON and Heir to the Right Honourable ROBERT Lord RICH: and to the Honourable and virtuous Lady, the Lady FRANCIS RICH his wife, S.S. wisheth all true comfort in this life, and Eternal happiness in the Life to come.  
HONOURABLE,  
IT is reported, that when one presented unto Antipater, King of Macedon, a treatise of Happiness, that he rejected it with this answer, I am not at leisure: your Honour shall find this a treatise tending to Happiness, and showing the way to everlasting blessedness, yet I assure myself it shall find better entertainment at your hands, and that you will find leisure at your leisure to peruse it. I must ingeniously confess, that many have, many times, handled many points of doctrine delivered in this treatise: yet I have done it after another method. If the water I have drawn from this Well shall delight you, I hope it will not taste the worse being brought unto you in this vessel. I offer here unto your view the Anatomy of David's blessed Man: or, a short Exposition of the first Psalm, directing a man how he may be truly blessed. It is not without desert that Jerome doth call this book of the Psalms, The Treasury of learning: for out of it most frequent testimonies are brought by our blessed Saviour himself. And this first Psalm is a Compend, or an abstract of the whole book of Psalms, directing the way to true happiness. The text I am sure is excellent for the purpose, but for my manner of handling it, I leave it to the censure of God's Church. In Preaching I have ever counted plainness the best eloquence, and the carriage of matters so, that those of the lowest form may learn somewhat, the soundest and the surest learning. For surely we are so fallen into the dregs 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 God's Spirit hath met with them, presently Security whispers them in the one ear, that though it be fit to think of such things, yet it is not yet time. Youth pleads a privilege, though many millions of young men are in hell for want of timely repentance. And Presumption warrants them in the other ear, that they may have time hereafter. And thus men spend their days, until at last their hourglass be run, and time than is past. Now if your Honour shall lay this to heart in the strength of your years, it shall be your chiefest wisdom. And if to be religious in all ages hath been held to be true honour: how much more honourable is it in so impious an age? It is religion & godliness that shall embalm your name and make it shine before men, and glorify your soul amongst Angels. Marry her box of Ointment shall never be forgotten: for Godliness hath the promise of this life, & that which is to come: and without it there is no internal comfort to be found in conscience, nor external peace to be looked for in this world, nor eternal happiness to be hoped for in the next. Now, how can Religion but promise to herself a zealous patron of your honour, being the son & heir of so gracious and religious a father, who hath showed himself a faithful Doorkeeper in the house of his God? Let his godly example teach you not to drink of those stolen waters, or rather indeed the blood of souls, wherewith too many in these gold-thirsty days do purchase Acheldama unto them & theirs. The Lord keep this ever from the purpose of heart in his servants, who have so honourable and weighty a trust committed unto them. Let that exhortation of David to his son Solomon be ever in your honourable mind: And thou Solomon my son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: If thou seek him he will be found of thee, but if thou forsake him he will cast thee off for ever. The God of heaven so vouchsafe to water you and yours, with the dew of heaven, 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 Principal Doctrines contained in this Book.  

VERSE. 1.  
DOctrine 1. The godly man alone is blessed. pag. 21.  
Doct. 2. The occasions of sin are to be avoided. pag. 46  
Doct. 3. We must shun the company of wicked men. pag. 53  
Doct. 4. Wicked men are ever devising of mischief. pag. 61  
Doct. 5. To give evil counsel is a horrible sin. pag. 67  
Doct. 6. The falls of godly many. pag. 74  
Doct. 7. A godly man doth ever walk with God. pag. 79  
Doct. 8. Wicked men described. pag. 84  
Doct. 9 A godly man sins not with deliberation. pag. 88  
Doct. 10. Wicked men proceed by degrees to be exceeding sinful. 99  
Doct. 11. The mark of a lewd and wicked man. pag. 107   

VERSE. 2.  
Doct. 1. Not to do evil is not sufficient, it is damnable not to do good. pag. 115  
Doct. 2. A godly man performs godly duties cheerfully. pag. 122  
Doct. 3. The law of God is a godly man's chief delight. pag. 134  
Doct. 4. A godly man sets some time a part every day for God's service. pag. 140   

VERSE 3.  
Doct. 1. Minister's duty to instruct the simplest. p. 158.  
Doct. 2. A double use of all the creatures of God. pag. 162  
Doct. 3. All men that are not engrafted into jesus Christ, are miserable. pag. 170  
Doct. 4. Only the regenerate man is happy and blessed. p. 176  
Doct. 5. Members of jesus Christ are ever fruitful. p. 189  
Doct. 6. A true note of a godly man to wait all opportunities to do good. p. 207  
Doct. 7. Perseverance required in each child of God. p. 213  
Doct. 8. By our union with Christ we are made sure of perseverance. p. 222  
Doct. 9 God doth ever bless the godly endeavours 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 unrevokable. pag. 269   

VERSE 5.  
Doct. 1. The certainty of the day of judgement proved. pag. 275.  
Doct. 2. All mankind divided into two ranks. pag. 286.   

VERSE. 6.  
Doct. 1. A great comfort to the godly, that God doth approve of them. pag. 294  
Doct. 2. The Lord hateth a wicked man and all he doth. pag. 298  
A Prayer for the Morning. p. 301  
A Prayer for the Evening. p. 309    

A Plain and Familiar Exposition upon the first Psalm; first Preached, and now published for the benefit of God's Church. The first Psalm.  VERSE. 1. 
Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sitteth in the seat of the scornful.  

CONCERNING the Book of the Psalms, 
Quid est, quod non in Psalmis? August. Psal.  it is an Epitome of the whole Bible, teaching us what we are to believe and do both to GOD and man: in which we may, as in a glass, clearly behold the natute of GOD, his Wisdom, Goodness, and Mercy, towards his Church and Children; as also most notable spectacles of his fearful wrath and vengeance against the wicked and ungodly.  
If men would learn to pray unto God, and crave for any mercy and blessing at his hands: Lo here be excellent platforms of true, 
Idem. Nun omne quod potest dici bonum & quod ad utilitate animae pertinet procedat ex ipsis.  hearty, and earnest prayers: If men would give thanks for blessings received, or for judgements escaped, or for deliverance from wicked and ungodly men, here be most worthy examples and directions. Again, if men would find comfort in temptation, trouble, and affliction, and learn with patience to bear them, there is no part of the Bible more sweet and comfortable, than this Book of the Psalms: And therefore it should be our delight and study, and we ought to spend the more time in the reading and in the meditating of so excellent and worthy a Book.  
This Psalm is set down before the rest, 
This Psalm is a preface to the whole Book of Psalms. john 5.39.  as a Preface to stir up every faithful Christian, to the diligent and careful study of the holy Scriptures, and the blessed Book of GOD as our Saviour saith, Search the Scriptures, etc. Because that will bring a man to true happiness in the end; namely, to know GOD to be his GOD, to know JESUS CHRIST, to know himself, and to direct him in the narrow way that leadeth unto life.  
This first Psalm is set down without any inscription, 
As Athanasius and Hilar. affirm.  and therefore it is uncertain by whom it was penned; whether by David, as most like it was; or by Esdras, who is rather thought to have gathered them together, and joined them thus in one Volume or Book as now we have them.  
This Psalm doth teach us these two worthy points; namely, how the godly man lives and walks in this world, 
sum of the Psalm.  what manner of life he leads on earth, and also what happiness and blessedness is reserved for him in the life to come in heaven, v. 1.2.3 The second part shows the contrary life of the wicked and ungodly, as also what fearful vengeance and eternal judgements are prepared for them. ver. 4.5.  
And the parts of this Psalm 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 certainly blessed, and the wicked man cursed, in the five first verses. The other part shows the chief cause of the happiness of the one, and the misery of the other, verse the sixth: Because GOD knoweth; that is, likes, loves, and allows; yea doth bliss and prosper the way of the one: but he hates, abhors, and dislikes the way of the other, and GOD doth curse it and make it most unhappy and miserable unto them: So that we see the sum of this Psalm is this; that those are blessed whose way, that is, whose life and conversation the LORD loves, likes, and allows of, so as he doth direct and bless it: But the LORD allows and takes care of the way of the righteous and godly man, therefore the godly man is blessed.  
Now seeing this is the main Proposition of this Psalm to prove that the godly are blessed: Therefore the Prophet doth first show who be truly godly, as verse 1.2. and then wherein their blessedness doth consist, v. 3.  
The godly man is described two ways: First, Negatively, showing what he doth carefully shun and avoid, v. 1. Secondly, Affirmatively, showing what he doth carefully embrace and follow, v. 2.  
Concerning the things which the godly man doth ever carefully shun and avoid, they are here laid down to be three in number, by a most excellent kind of speech, laid down by way of graduation, wherein the Prophet shows how men proceed by degrees to be wicked, for there is an increase and proceeding in sin, 
Three sorts of wicked men.  as we may see in every step of this graduation; first, in the persons, secondly, in the manner, and thirdly in the sin itself.  
And indeed there is a variety and multiplicity of sins, and as they are divers and of divers kinds, so the variety of number causeth a diversity of names: The counsel of the wicked; the way of sinners; the seat of the scornful. For as one saith well, there is a fruitful crop of sin, 
Peccata frugifera seges, etc. Cypri. ser. de morta.  and there is none of the sons of Adam but may say with Manasses in his prayer, I have sinned above the number of the sand of the sea.  
First (He doth not walk in the council of the wicked) where we see the persons are said to be wicked; the original word signifieth a man that is never quiet, but ever thinking or doing something that is evil, like the raging sea, whose mind is ever troubled and tempted with evil thoughts and perturbations. By Counsel he understandeth here the crafts and subtleties of the wicked, by which they push themselves forward, and labour to draw others to the like, according to that of Solomon: My son, if sinners entice thee consent thou not, 
Pr. 1.10.11 Prou. 4 14.  if they say come let us lay wait for blood, etc. So that the Prophet meaneth here, that he is blessed that joineth not himself to commit sin with the ungodly, nor by himself doth commit the same as sinners do.  
The second sort of evil men, whose company he doth avoid are called Sinners; the word signifies such as not only are of a naughty heart, and being seduced by bad counsel, live in sin; but such as delight in sin, and have in them a constant and settled purpose to live in sin.  
The third sort of evil men, whose company he doth avoid, are called Scorners: And they are such kind of wicked men, as being hardened in heart, do still confirm themselves in their wicked life, and get such a habit and custom in sin that they shame not to make a mock of GOD and all godliness, and even to blear 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 Seat, he noteth the fellowship and society with the ungodly. 
Psal. 26.4.   

Their actions described.  Secondly, concerning the action, the first is, to walk in the counsel of the wicked: To walk, is to live and frame his life, to affect and approve of the ways and counsels of wicked men, neither will he once listen or lend his ear to the perverse and naughty counsel of ungodly men, much less will he be brought to frame his life after their wicked ways.  
The second action or proceeding of a sinner is Standing; as the former is in heart to like, love, and approve of the ways of the wicked, this is to obey them and follow them into the same excess of riot: So that the meaning of the Prophet is, that a godly man doth not like, love, nor follow, that kind of life, or conversation, which wicked men do use, and such as be given to sin; according to that of the Apostle, 
Rom. 12.2.  Fashion not yourselves like unto the world: but doth by all means possibly shun and avoid it.  
The third evil which the godly man doth most carefully avoid, is in these words, and hath not sit in the assembly of the scorners: that is, will not be familiar, and have acquaintance, with such as be mockers of God, and all good duties; he will not be their companion, nor keep them company, who do openly profess impiety, who make a scoff at all Religion, scorn the word of God, and contemn the Servants of God: These be the three evils which the godly man doth most carefully shun and avoid.  
In the whole we may observe the wonderful growth that sin hath in the heart of a sinner, it stands not at a stay, but is ever growing, and never suffers any wintertide of blasting, but ever prospers: It first beginneth in the heart of the sinner with a doubtful walking, wandering, as it were, up and down, as being uncertain what to do; the next step that it maketh is from Walking to Standing, which signifies a determination after the former uncertainty, and where sin is not stayed neither in the conception, nor in the birth, 
jam. 1.15.  When it is finished it brings forth death, ever ending in hardness of heart, obstinacy of mind, and obduracy of both. Oh that all wicked and ungodly men would lay this to heart, that making once shipwreck of faith and a good conscience, and wounding their souls by sin! this spiritual disease of sin grows daily to be more incurable, and the more sin groweth to be a head, the more the Spirit of God is quenched in a man, and the work of grace is diminished. It behoves us all therefore to keep a diligent watch over our own ways, to cut off the occasisions of sin, and to stay the beginnings of iniquity; for a fire new kindled may easily be quenched; when the Ship begins to leak it may easily be stopped; and at the first sin and sathan may easily be resisted, and we may with the less difficulty withstand the force of it; whereas the more it is practised, the more the heart is hardened, and sin grows stronger, and the sinner himself weaker, according to that of the Prophet: 
jer. 13.23.  Can the Blackmore change his skin, or the Leopard his spots, then may ye also do good, which are accustomed to do evil. And therefore to this end the Lord laboured with Cain to stop his sin in the conception, or at least in the birth, when that he saw that his countenance was cast down, and that he had conceived some evil against his brother, the Lord tells Cain, If thou dost well shalt thou not be rewarded, if thou dost evil, sin lieth at thy door: q. d. Cain, Cain, be 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 be far worse than now it is. This is the woeful and miserable condition of those that run from evil to worse, as it were, adding drunkenness to thirst, and may be a warning to us to take heed least at any time we give any entertainment to sin: And so our last end be worse than the first. 
Mat. 8.   
In the second Verse the Prophet describes a godly man affirmatively showing what he doth most carefully embrace and follow: 
The godly man's description affirmatively.  As if he should say, He is a blessed man that abstains from evil, if so be withal he delight to do good; so he do willingly yield himself to perform obedience to the will of God, and conform all his thoughts, words, and deeds, to the will of God.  
Now the good things which he must do are contained in two words: First, His delight must be in the Law of the Lord: Secondly, He must meditate therein day and night.  
But his delight, that is, the godly man, who is truly happy and blessed indeed, doth wonderfully love the Law, that is, the word of God, and that heavenly doctrine, wherein is revealed the will of God, whereunto all our thoughts, words, and works, must be conformed, and which maketh known unto us the way to eternal life and salvation.  
Secondly, In this Law he meditates day and night: That is, the godly man doth set his heart and mind upon the word and doctrine of God, so as he doth think often, and much muse upon it; it is his daily meditation, so as he sets some time apart every day to study it; Both to learn out of it how God must be purely worshipped, his own life ordered, as also to learn thereby how to maintain and keep 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 evil, and his careful and religious performing of good duties.  
Secondly, as we have seen a godly man described, so now followeth wherein the happiness of this man consists.  
This happy man is described two ways.  
First, by a similitude.  

The happiness of a godly man, wherein it consists.  Secondly, by the prosperous and good success of all he doth.  
The happiness 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 water's side; Even by the fresh and springing rivers, which is a resemblance of our engrafting into jesus Christ by faith, and the Spirit of God; so as we receive and draw juice 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 engrafted into jesus Christ, 
Psal. 92.12 Math. 7.  doth by virtue of his Resurrection bring forth the fruit of faith and obedience both to God and man; In due season, that is, in time convenient, when it may best seem for the glory of God, and the good of our Neighbour.  
Thirdly, by a contrary property, that her leaves do not fall: that is, in time of Winter and storms her leaves fall not: And this is a sign of our perseverance, that the godly man is not offended nor daunted with crosses, persecutions, or afflictions, or any other calamity whatsoever, but doth by patience possess his Soul, and by faith wades, as it were, throughout all these dangers.  
Secondly, the happiness of a godly man is described by that blessed success that God gives to all his affairs he takes in hand, It shall prosper, because he takes them in hand according to God's commandment, and in his fear, with prayer and calling on the name of the Lord, joshuah 1.8. to the glory of God, and the good of his Neighbour.  

Wicked described.  In the second part of the Psalm, the Prophet descibeth the most miserable and cursed estate of the wicked and ungodly, verse 4, 5. That it is clean contrary, that as their ways and lives be 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 ungodly men are in a far contrary estate and condition; they cannot in any case be compared to a tree that is planted by the rivers of waters, that brings forth her fruit in due season, and whose leaf doth not fall, neither do they prosper in their actions, neither doth GOD give success unto them.  
But he setteth out the cursed and wretched estate of all wicked and ungodly men, by a contrary similitude, comparing them to Chaff, which the wind drives away; That is, even as chaff hath no root in the earth, and wanting all juice and nourishment, must needs be fruitless and dry, so as the wind doth most easily scatter it away: Even so the wicked are not rooted nor grounded in Christ, whereby it comes to pass, they being utterly void of all grace of God's Spirit, that they can bring forth no fruit of good works, neither can they persevere in time of temptation, whereby again it comes to pass, that they be carried away with every blast of vain doctrine, and with the least storm of temptation, and blast of adversity they are tossed to and fro; And when the wind of God's judgements shall blow upon them, they are clean scattered away. This is their estate and condition here in this life.  
And for their estate and condition in the life to come, the Prophet layeth it down likewise, verse 5. in these words; They shall not be able to stand in judgement: That is, they shall not be able to stand with comfort before the face of the judge, 
Reu. 6.13.  but shall tremble and quake, as not being able to endure the angry countenance of the judge.  
Neither is this all, but they shall likewise be severed and secluded from the blessed company of the godly; That as here in this life they could not abide a godly man, but did hate him, persecute him, and shun his company; So at the last day (so just shall their reward be) that they shall be separated from them; And as Goats cast on the left hand, 
Mat, 25.34  there to remain for evermore in torments, which are easeless and remediless. Neither the sinners in the company of the just; that is, in the company of those that be justified and reconciled to GOD in JESUS CHRIST, which shall then inherit the Kingdom prepared for them.  
Hitherto we have opened the first part of the Psalm, containing the estate and condition of a godly and a wicked man, here in this life, and in the life to come.   

The second general part of the Psalm.  
NOw followeth the second part of the Psalm, in the last verse, containing the confirmation of that doctrine; And that our Prophet doth by showing the efficient cause both of the happiness of the one, and the misery and wretchedness of the other.  
The first efficient cause of the happiness of the godly man is in these words: Because the Lord knows the way of the righteous: That is, he likes, loves, and approves of it, so as he doth direct and bless it: And therefore it shall prosper.  
And the cause why the estate of the wicked is unhappy, and their way shall perish, is, because the Lord doth not know their way: that is, he taketh no delight in the way, or the life of a wicked man; he loves it not so as he should direct and prosper it: And therefore it shall perish.  
And thus much for the meaning of the words: now let us come unto the Doctrines.  VERSE 1. 
Blessed is the Man that hath not, etc.  
BLessed is the man, or Oh the Blessedness of that man, or as it is in the Original; Oh the blessednesses of that man! They seem to be the words of a man, musing and meditating with himself, wherein man's blessedness should consist. As if he should say: some pronounce him blessed that is in honour: some count them blessed, that have abundance of riches: some that live in pleasure: some place it in one thing, some in another. But, Oh the blessedness of that man! that fears the Lord, that is truly religious, of the godly and righteous man.  
Hence we learn rhis Doctrine, 
Doctr. 1. The godly man alone is blessed.  That of all men under Heaven, the godly man alone is blessed, and the ungodly 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 apparent in the word of GOD: It is the scope and drift of the whole Scriptures to prove 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 Commandment. 
Psal. 119.1  Blessed be they that be upright in their way, and walk in the Law of the Lord. 
Psalm. 32.  Blessed are they that keep his testimonies, and seek him with their whole heart. Again, 
Psalm. 37.  Blessed is the man whose iniquity is forgiven, and whose sin is covered. Blessed is he to whom the Lord imputeth no sin, and in whose spirit there is no guile. Read the seven and thirty Psalm which seemeth to be penned, of purpose, to confirm the everlasting truth of this Doctrine, That the godly are blessed, and the wicked are cursed: and this blessedness of theirs doth not reach only to this life, but also to the life to come, according to that of the Apostle; Godliness hath not only the promise of this life, but also the life to come. 
1. Tim 4.8  Yea, if we observe the course which the Spirit of God taketh in the course of the whole Scriptures, it shall make this Doctrine so much the more apparent unto us; that is, That wheresoever there is a comfort laid down 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 marvelous comfort to hear, that we are freed from that heavy and grievous curse which we had incurred by reason of sin: yet lest the wicked should presume hereby, and take it unto themselves, unto whom in no wise it doth belong: The Apostle restraineth the comfort in the same Verse, to them that are in Christ jesus: and lest men should deceive themselves, to take this comfort to themselves, unto whom it doth not belong, he marketh them out, as it were, in their foreheads, saying; They are such as walk not after the flesh; but after the Spirit. The like of David, Lord who shall enter into thy holy Tabernacle? 
Psalm. 15.  etc. He that hath clean hands and pure heart, etc.  
Besides, none are blessed but such as be in the favour of God, as the Prophet David saith, In thy favour is life, such as be reconciled to God in jesus Christ. As for such as be out of his favour, they be cursed and miserable, be they what they will be: Now only the godly man that is humbled, that is sanctified, that is borne anew, is he alone that is in the favour of God; therefore only the godly man is blessed.  

Object.  Wherein stands the blessedness of God's children, of a godly and a righteous man?  

Answ.  I answer 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 Child, loves him, and delights in him as his Child; Behold what love the Father hath given us, that we should be called the Sons of God: And hereupon come the amiable and love-titles that Christ giveth unto his Church; 
Cant. 5.2. Psal. 105.12.13. Deut 7.6 Psa. 91.1.2.3.  Open unto me my Sister, my Love, my Dove, my undefiled; Great are the affections of fervent love that parents bear towards their Children, which none can express but they that feel; and yet all their love is nothing in comparison of the love of God towards his children; this the Prophet teacheth, Can a woman forget her child, 
Esa. 49.15  and not have compassion on the Son of her womb, yet will not I forget thee.  
Another part of the happiness of a godly man doth consist in this, that he hath assurance of the pardon of his sins, that they are all done away, and shall never be laid to his charge, but are washed away in the blood of JESUS CHRIST, according to that of the Prophet David, 
Psal. 32.1. Acts 3.26  Blessed is he whose wickedness is forgiven.  
He hath all his sins original and actual, 
Rom 8.1. 1. Pet. 2.24 Rom. 4 5. 2. Cor. 19  with the guilt and punishment belonging unto them, freely and fully forgiven unto him: And all the righteousness of CHRIST freely and fully imputed unto him, and so GOD is reconciled unto him, and approveth him as righteous in his sight: And thus the Apostle reasoneth; 
Rom. 8.33.  Herein was that love of GOD made manifest amongst us, because GOD sent his only begotten Son into the world, that we might live through him: Herein is that love not that we loved GOD, but that he loved us and sent his Son to be a reconciliation for our sins.  
An other part of the happiness of a godly man doth consist in this, that he hath peace of Conscience, whereas the wicked and ungodly man hath a dead and sleepy 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 jesus, hath the free pardon of all his sins, he hath sweet peace of conscience, 
Rom. 4.17  which doth not accuse, but excuse him to God, yea he hath exceeding joy in the HOLY GHOST that he knoweth his sins are pardoned, 
Pax est hereditas Christianorum. Aug. Serm. de temp.  according to that of the Apostle; The kingdom of God standeth not in meat and drink, but in righteousness, peace, and joy in the HOLY GHOST. And indeed whom should he fear, 
Perfecta & absolata viusque exusatio testimonium conscientiae suae. Bern.  or whereof should he be afraid, God is become his Father, the Angels are become his attendants, they pitch their Tents round about them, and have a charge of them, the Saints of Heaven and Earth are their fellow Brethren, the Creatures of Almighty God are their friends, yea their servants to do them good all their days.  
The devils, nor all the powers of darkness 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 show of them openly, and hath triumphed over them upon the Cross; yea, that which is more, the Lord jesus Christ (to whom all judgement is committed) is become their Lord and Saviour: So that they shall never come into condemnation but shall pass from death unto life. 
joh. 5.24.   
Lastly, the godly man is assured that the kingdom of Heaven, and eternal life belongs unto him; And that he shall be partaker of Eternal glory, life and salvation, and shall live in the presence of God the Father, the Son, and Holy Ghost for evermore; 
Non arrogantia est, sed fides, etc. Aug. Serm. 8.  and this assurance in the godly, is no presumption, but Faith, for every godly man hath in him the Spirit of Grace and Adoption; and he that hath the Spirit of Adoption, knows that he hath it, and is able, through the same Spirit, to say; 
Gala. 2.20 2. Cor. 13 5  I live, and Christ liveth in me: This was in job when he said, I know that my Redeemer liveth, etc. This was in Saint Paul, 
Rom 8.  I am persuaded that neither height nor depth, etc. In these and the like Privileges stands the happy and blessed estate of God's children.  
Use 1 The use of this Doctrine is most excellent, for seeing the privileges of God's ehildrens are so great and so excellent, that therefore they must needs be most happy and hlessed: For howsoever the world account them miserable, grinning at them with their teeth, 
1. Pet. 1.18  nodding at them with their heads, hissing at them with their tongues, and every way most contumeliously reproaching them with their words; yet we see here how dear and precious they are with God, and in the reputation of jesus Christ, who bought them at a price, and redeemed them even with his own blood: 
1. Cor. 3.21  Behold what love the Father hath given to us that we should be called the Sons of God: And for this cause the world knoweth you not, because it knoweth not him. God is become their Father, the Son their Redeemer, and the Holy Ghost their Sanctifier, the Angels their attendants, the Scriptures their Evidences, and the Sacraments, Seals unto the same: This the Apostle teacheth when he saith. All things are yours, and ye Christ's, and Christ Gods, they are blessed then that are thus reconciled to God in jesus Christ: they are blessed that have their sins pardoned and not imputed unto them, they are blessed that enjoy this sweet peace of conscience, and joy in the Holy Ghost: they are blessed that have attained to this assurance, that the kingdom of Heaven, eternal life and salvation shall be their reward: But the godly man is partaker of all these, what then shall hinder his happiness?  

Three sorts of men confuted.  This serveth then to confute three sorts of men: First the Voluptuous man, who placeth his felicity and happiness in delights, pleasures, 
1 Voluptuous.  sports, and pastimes, he loves and likes them above all other things, and most eagerly doth hunt after them: 
Luke 12.  This appeared in that rich man in the Gospel, who bade his soul eat, drink, and be merry, as if there were nothing else to be looked after, or as if man's chief felicity did consist in these things. 
Rom 14 17 Eccles 2.  And this was the case of Solomon in the days of his vanity, until he saw that all was but vain. Let us then be careful that we be not deceived with these sinful pleasures of this life, as to think therein we are happy, but let us take heed unto this hook of Satan lest we be taken within his snare. It is written, to the everlasting commendation of Moses, that he refused to be called the son of Pharaohs daughter, 
Heb. 11.24  and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches than the treasures of Egypt: for he had respect unto the recompense of reward.  
The second sort of men here reproved, are the ambitious, 
2 Ambitious  that makes honour & preferment his God, as if man's chief felicity did consist in that: this is their care and study, how to climb up to preferment, like Absolom that sought to steal the hearts of his father's subjects. And Achitophel, that was so proud that he could not endure a man in favour but himself, and therefore when he saw Hushaies counsel received and his rejected, went and hanged himself. 
Hest. 2.3.  So proud Haman was so vexed with Mordecay, that he could not be quiet till he had wrought his own destruction, and the reason of all is this, prosperity puffeth up and stealeth away the heart of man, 
1 Tim. 6 9  making a man both to forget God and himself, and therefore prosperity is a very dangerous & slippery estate, and howsoever it be much desired and admired, yet it is full of dangers, and hedged in with many perils, and howsoever many are drawn away from God through persecution and affliction, yet prosperity is more dangerous, for by it many more are drowned in sensuality, and even lulled asleep in carnal security.  

3 Covetous.  The third sort of men here reproved, are the covetous Cormorants of the world, such as make gold their God, love it, and delight in it more than God, as if their chiefest happiness did consist in the multitude of their riches, 
Coloss. 3.  whereas indeed godliness alone hath the promise of this life and that which is to come. And of all other sins our Saviour gives this caveat against this sin, 
Luk. 12.15  saying; Take heed and beware of covetousness, and this is that which the Prophet David doth pray against when he saith; 
Ps. 119.36.  Incline my heart unto thy testimonies, and not unto covetousness. 
1. joh. 2.15  Hereunto agreeth that exhortation of the Apostle, 
Mat. 6.24.  If any man love this world, the love of my Father is not in him. So then, whether we consider that covetousness is the root of all evil, or that there is a flat opposition between God and the world, we must hold this as an evident truth, that there is no blessedness to be found in them.  
This may seem to reprove that Use 2 cursed, yet common opinion of the world; namely, that of all men the godly man is most miserable. We see here, that the LORD himself doth proclaim from Heaven, that he accounteth the godly man a blessed and happy man; but yet the world, that is, wicked men in the world, judge and deem the godly man, wretched and miserable; such a man as truly feareth God, hates all iniquity, disliketh lewd company, makes conscience of good duties, as to pray in his Family, to instruct his servants, and children, is diligent and careful to frequent Sermons; this man is as an Owl amongst Birds, whooted at, and pointed at, men reproach him, and of all men he is most contemned: But as Paul saith, thus it must be, we are brought upon the stage, we are made a gazingstock to wicked men, and accounted as dung for Christ's sake.  
Use 3 This may serve to stop their mouths that say and think it is in vain to serve 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 ever hath been the cursed thought of man's heart to think so, as in the time of the Prophet Malachi, It is lost labour to serve the Lord, 
Mal. 3.14.  and what good comes there by serving of GOD? So in these days it is clear, men think it is in vain to be religious, to live godly, and in all things to labour to keep faith and a good conscience before God and men, But it is manifest here that it is not in vain to serve GOD: 
Note.  nay it is that alone that brings a man to happiness and true comfort here, and an eternal measure of glory in the world to come: and withal this may serve to comfort every poor child of God against all the discomforts & discouragements of the world by satan & his cursed instruments: namely, that whatsoever thy estate be, never so poor in this world, and subject to never so many afflictions, yet if thou be a godly man, certainly than thou art Blessed: 
Heb. 11.24 12.23.  Thou that art in God's favour, thou that art reconciled to God in jesus Christ, and hast thy sins pardoned, eternal life belongs unto thee, and therefore fear not, be not any whit discouraged, hold out unto the end, certain it is thou art a Blessed Man, and in so doing thou shalt have a crown of life.  
Hence we learn, that as many Use 4 as desire to be truly happy and blessed, may here behold the way to be happy and blessed. Wouldst thou be truly happy and blessed here in this life, and hereafter in the life to come, wouldst be assured that thou art the child of God, in his favour, reconciled unto him in jesus Christ, wouldst thou be assured of the salvation of thy soul? Oh labour then to become a godly and a religious man, repent of thy sins past, amend thy life, walk before God in new obedience, labour to keep faith and a good conscience, hate every evil way, cleave unto the Lord, delight in his word, let it be the joy of thine heart, then certainly thou shalt be Blessed and happpy for evermore.  
Use 5 To conclude, if the godly man be blessed, than the wicked man must of necessity be cursed: if the estate of the righteous and religious man be so comfortable and blessed, than the estate of the wicked and ungodly must needs be miserable and cursed, according to that of Moses unto the Israelites, 
Deu. 28.15  If thou wilt not obey the voice of the Lord thy God, as indeed Obedience is far from a wicked man, howsoever he may come with Saules painted Sacrifice, 
Ps. 119.21  what follows: Thou shalt be cursed in body, and cursed in soul, etc. Again, Thou hast destroyed the proud, and cursed are they that err from thy Commandments. And this misery of a wicked man doth consist in these things especially.  
First, 
Wherein the wicked are cursed.  that he can have no assurance that he is the child of God, that he is reconciled to God in jesus Christ, or in his favour; nay he may assure himself, that he is out of his favour, and that God hates him as his enemy, and that he will manifest his wrath and displeasure upon him, by plaguing him here in this life, and by damning him for ever in the life to come.  
Yea the Lord begins that condemnatory sentence in the heart of a wicked man in this life. For every sin which a wicked man doth commit, there ariseth many times within their Consciences, accusing thoughts: and there is also a Sentence within him given out against him presently after he hath committed sin, there is a sentence within him gone out against him, by themselves judgement is gone out against themselves; which sentence albeit the wicked man do not mark, yet the voice of his own disordered affections crying out so loud, that he cannot hear this voice of his own conscience accusing and condemning him: (yet many times in this life affection is silent, as to Balthazar and judas, 
Dan. 5. Mat. 27.  & then conscience doth pronounce sentence against him with a shrill voice. 
1. joh. 3.20  Now if a man's conscience do condemn him, God is greater than his conscience, and will much more condemn him.) But assuredly in the day of judgement it will cry aloud in the ears of the Lord, against the sinner for judgement and vengeance. And this is not the least misery under which the wicked man remains being out of Christ.  
Secondly, he can have no assurance that his sins be pardoned, but rather may be assured that his sins stand up in account against him, 
Reu. 20 13  and that he shall be condemned for them. For it is that prerogative which belongs only to the godly man to have his sins covered. Even the Blessed Man: 
Ps. 32.1.2.  but as for the wicked and ungodly, the Lord is far from justifying them, but their sins remain yet in God's book of account, and shall assuredly one day be laid to their charge, when the book shall be opened, and their horrible sins made manifest to the whole world, even to Men and Angels, even these their most secret sins, which now they have committed never so closely in the dark, shall then come to light, and they shall not have so much as one figge-leafe to cover their nakedness, or one friend to speak so much as one word to the LORD Chief justice of Heaven and Earth, but their own consciences being as a thousand witnesses against them, they shall then be held even speechless: and the Lord will manifest upon them the fierceness of his wrath in that day.  
Thirdly, he can have no peace of conscience. 
Esay 57  For there is no peace to the wicked, but always carries about him an evil conscience, that will never give him rest, but is as the flashings of hell-fire unto him; or else he hath in him a dead and sleepy conscience, scared, as it were, with an hot Iron, that he feels not the weight and burden of his sins; Which judgement is no way inferior to the former. 
Mal. 3.5. joh. 5.45. josu. 24.27 jam. 5.3.  Oh miserable than is the state and condition of the wicked, that have no true peace in life nor death, nor after death: for the LORD himself at the last shall be a judge and a witness against them. Moses & the righteous servants of God shall be a witness against them, yea the dust of their feet that brought the glad tidings of peace shall witness 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 own consciences, will they, nill they, shall cry aloud, and say, Righteous art thou oh Lord, and true are thy judgements.  
Fourthly, he can have no hope nor any assurance that he shall be saved, but is either carried away with a carnal persuasion or presumption, (which will deceive him in the end) their consciences being seared: or else most justly fear that they shall be damned, their consciences being awake. Now than if this be the fearful, and most woeful estate of all wicked men that live in sin without repentance, Who then would live in such an estate of life to gain a Kingdom, in so great danger of eternal death and damnation every day they arise? why do not such repent and turn unto GOD that so they may be saved?  
Fifthly, and lastly, if a man be out of Christ unregenerate, let him abound never so much in wealth, live in honour, bathe himself in pleasures, yet remaining still in his sins he can take no sound comfort in any of these: 
Tit. 1.13.  For to them that are defiled and unbelieving is nothing pure, but even their minds and consciences are defiled: Their sweet savours and pleasant smells are stinch, their meats and drinks are gall and wormwood, their delicate fare is poison, their costly apparel as menstruous cloth, and their life a death, and they shall one day answer for every bit of bread they have eaten, as thieves and usurpers of those things that are none of theirs, for of proper right they belong unto the godly man: & thus have we briefly seen wherein the wicked man is cursed and miserable.  
That doth not walk in the counsel of the, etc. 
THe godly man's virtues be here first set down by a Negative contestation in these words, He walketh not in the counsel of the wicked: Out of which we may observe that there is a counsel of the wicked: And this is either private amongst themselves, or else public with others.  
The counsel of the wicked which is private in themselves is a rumination, 
Doctr. There is a counsel of the wicked as of the godly.  or some other preparation in every wilful and intended sin: And hence it is that the Schoolmen affirm that consilium, actus, exitus, must concur in every wilful intended sin: And this is very apparent by the example of jesabel, 
1. Reg. 21.8.  that when she perceived the King to be so heavy for that he could not get the vineyard of righteous Naboth, she counseled with herself what she might do to the end she might obtain it, and at last determined to write to the Governors of the City in Ahabs' name, to proclaim a fast, 
2. Sam. 12.  and to cause Naboth to be brought forth before the Assembly, and stoned to death. This is clear again by the example of David, when he walking upon the roof of his Palace had cast his eyes upon the beauty of Bathsheba, he did first take this counsel within himself concerning an inquiry what she was; secondly sent messengers unto her to move her to lie with him; and lastly committed the act itself. This might be further cleared by the example of Cain, judas; and all to confirm the truth of this point unto us.  
Besides this private there is a council of the wicked public with other, 
Mich. 6.16.  as in the days of Omri, when cruel and wicked Statutes were made against the Lord and his people. 
1 Reg. 12.28.  So in the days of jeroboam how did he take counsel, and at last concluded to make two Calves for Divine worship, the one whereof he set at Bethel, the other at Dan? And in the days 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 up in the plain of Dura, in the Province of Babylon? So in the time of our Saviour CHRIST, 
john 9.22.  under the new Testament, the jews had agreed together, that all that confess CHRIST should be excommunicate; 
Acts 4.18.  and forbade the Disciples from Preaching any more in his Name. And also in their Council was our Saviour CHRIST condemned to death. 
Mat. 26.66   
And the reason is clear for the further manifestation of the truth of this point: 
Reason.  for as no man doth gather Grapes of Thorns, or Figs of Thistles; so what other fruit can be expected from such an unsavoury root, whose very Minds and consciences are defiled, 
Tit. 1.13.  but that all their whole consultations and actions should be impure unholy and unclean.  
Use Hence then we may observe that the doctrine of the Church of Rome, touching this point is most false; That General Counsels can not err. But we have cleared this before, that they may err and do err: for what should I speak of the second Nicene Council, which set up Idolatry, and gave bodies to Angels, and the souls of men: councils therefore have been misled, and may err.  
Now the Prophet proceeds further to show who is a godly man, and what be his properties, and teacheth us 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 ungodly men: whence we observe this doctrine.  

Doctr. 2. The occasions of sin are to be avoided.  That he that would preserve himself from sin, must carefully avoid all the occasions thereof: The Wiseman teacheth this Doctrihe, That he that walketh with the wise, shall be wiser, But a companion of fools, shall be worse. This doth appear by the example of jonathan, who by the friendship and familiarity which he had with David, changed his life to better: 
Pro. 1.13.  whereas Solomon by society and conjunction with the idolatrous wives fell into idolatry: 
1. Reg. 11.  and Rehoboam by walking with his young councillors, and following their advice, became worse and worse: If then we would avoid evil, we must beware of all occasions, and no occasion more dangerous than evil company, every man therefore must take heed to himself, and beware how he joineth himself with acquaintance with all men indifferently, lest by their means he be corrupted. For every man by nature is like dry wood, which is apt to kindle so soon as fire is put to it: so, give a man the least occasion, and presently he yieldeth to sin: 
Mecum est quicquid mihi nocere potest. Bernar. med. 11  There needs not indeed any Devil to tempt us, but let the least occasion that is be offered unto us, and straightway man becometh a tempter unto himself: And this is that which the Apostle saith, 
jam. 1.14.  Every man is tempted when he is drawn away and enticed by his own concupiscence. The enemy by which we are overcome, is in our own bosom, that is, man's natural corruption, 
Genes. 36.  which is fuel for the kindling of the fire of Satan's temptations: This appears in Eva the Mother of us all, in the first transgression: first, she saw the fruit; secondly, she conceived a liking of it; thirdly, she desired it; four, she eat of it: Dinah the daughter of jacob wandering abroad, laid herself open unto sin, and so fell, which might have been prevented, had she avoided the occasions thereof.  
And David, a man after Gods own heart, having set open the casements of his soul, his eyes, (by the which the Devil did easily wind himself into his heart) and beheld Bathsheba washing herself, 
2. Sam. 11.  but by & by he lusted after her, sent for her and lay with her: So violent is man's corrupt nature in apprehending every occasion that may draw him to sin. It is therefore a point of great wisdom to discern between the deceit of sin, and the fruit of sin before it be committed. O flattering enemy! In the action of committing it is as sweet as poison, after it is committed a biting serpent: It comes to a man with a smiling countenance, as joab to Amasa, Art thou in health my friend, but with all it strikes to the heart, and wounds unto death.  
This doctrine serveth for the reproof Use 1 of those who are so far from the avoiding of the occasions of sin, as that they do freely and of their own accord seek and follow after them, they will not tarry with joseph till they be tempted by others, but they seek all occasions and watch all opportunities to tempt others: Never ravenous beast did more eagerly pursue the prey, than some do hunt after the occasions of sin: which is madness with a witness, as if the flesh were not prove enough of itself unto that which is evil, but that pains must be taken to help it forward to sin. Oh then, how careful ought we to be to watch over our ways, and to avoid all the occasions of sin! Countergard thy heart (saith Solomon) and keep it with watch and ward; 
Prou. 4.23.  look unto the casements of thy soul, thy eyes and thy ears: 
Ps. 119.37. Eccl. 9.4.5.  Pray with David, Lord turn away my eyes from beholding vanity, make a covenant with them with job. 
job 31.  What folly, nay what madness is it then in them that dare come into any company, that dare look 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 than David, Peter, etc. if not, thou mayst fall?  
Use 2 Let all godly men and women take heed, let them fear themselves and doubt the worst, Blessed is the man that feareth always but he that hardeneth his heart shall not prosper: We must at all times have especial regard to the heart or else we cannot stand; Such and so many are the assaults that sathan doth lay against our souls, this is that wholesome counsel that the Apostle Peter doth lay down unto us, who was both acquainted with the frailty of man's nature, and the malice of sathan, when he saith, 
1. Pet. 5.8.  Be sober and watch, for your adversary the devil, etc. Where he joineth unto Sobriety, Watchfulness, for though a man be never so sober, yet if he do not watch withal, and that against the occasions of sin, he is easily made a prey to Satan; And for want of this care and watchfulness, many of God's children have been overtaken, and have fell into many horrible and grievous sins, which they could not so easily have done, had they been watchful over their own affections. And thus much for the first Doctrine in the description of a godly man, he must carefully avoid all occasions of sin.   
That doth not walk in the Counsel of the wicked, etc. 
HEre the Prophet David shows who is a godly man, and what be his properties. First (as we have heard) he avoids all occasions of sin: so now in the second place, the counsel and company of lewd, wicked, and ungodly men: A godly man, and such a one as shall be truly happy and blessed indeed, doth distaste and dislike, yea utterly renounce and abhor their society and company, their counsels and consultations, so as he doth shun and avoid them as dangerous and infectious; from whence we gather a second point of Doctrine.  
That men must carefully shun 
Doctr. 2. We must shun the company of wicked men.  and avoid the company of the wicked, it is very apparent; 
Num. 31.16 2. San. 10.3. Mat. 16.22 Acts 13.8. Psalm 15 Tit. 2.12 2. Cor. 6.14  if they themselves will not be defiled with their abomination: for that rule of Solomon will stand, He that toucheth pitch shall be defiled: Bad company is exceeding pernicious and hurtful, either to dissuade from that which is truly good, or to persuade to that which is nought and wicked. David maketh it a mark of a true member of the Church, That in his eyes a vile person is contemned. And the Apostle willeth all Christians, who look for glory through Christ; that they would have nothing to do with the unfruitful works of darkness. And again, This indeed is pure Religion and undefiled, to keep ourselves unspotted of the world. This the Apostle S. Paul urgeth, Be not unequally yoked with infidels, for what fellowship hath righteousness with unrighteousness? It is the exhortation of Solomon: Forsake the wicked and ye shall live. joseph living in the Court of Pharaoh, had quickly learned to swear by the life of Pharaoh: and we know that it was in the common Hall, amongst the servants of the high Priests, that Peter had learned to curse and to swear. It were no less than treason in a subject to live in friendship with one that is a professed enemy to the King; much more is it treason in the subjects of the King of heaven to have society with the wicked: and this is observed to be the fault of jehosaphat, That he would help the wicked, and love them that hate the Lord. Such are even odious unto God, 
Psalm. 5.5.  as David saith, Thou hatest all them that work iniquity. Besides, their company is exceeding dangerous, for the wrath of God hangeth over the head of the ungodly. This we may see in Lot, who for the fruitfulness of the place was drawn to live in Sodom where the men were wicked: 
Gen. 19  So when they were taken prisoners, Lot was taken prisoner with them; And, had not then Lord been exceeding merciful unto him, he had perished with them in the general overthrow of that City. And this was the voice of God from heaven concerning Babylon, 
Reu. 18.4  Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. And this was the cause why the Lord gave so straight a charge to the people of Israel, that they should have no dealing at all with the Inhabitants of the land of Caanan; Thou shalt make no covenant with them, nor with their gods: 
Ex. 23.32.  Neither shall they dwell in thy land, lest they make thee sin against me. 
Deut. 7.2.  Neither shalt thou make any marriages with them, neither give thy daughter to his son, nor take his son to thy daughter, for they will cause thy son to fall away from me, and to serve other gods. And how true this threatening from the Lord was, the event maketh it manifest; for they neglecting this Commandment from God, We are mingled amongst the heathen, and learned their works, 
Ps. 106.35.  as David saith; and woeful experience doth prove this to be true of many who have sometime been indifferently conformable to good duties, afterwards falling into wicked and lewd company have been corrupted and grown dissolute: Oh what stumbling blocks are such unto a man from the performance of any good duty. This did David know full well when he said, Away from me ye wicked, 
Ps. 119.115.  I will keep the Commandments of my God: Insinuating thereby, as it may easily be gathered, that he could not set himself to the performance of any holy duty, as he ought, so long as such wicked company were about him. Yea it hath been a grief unto the godly to have been in the company of ungodly persons. As Lot living in Sodom where he saw their filthy abominations, 
2. Pet. 2.7.  It vexed his righteous soul: And this was it that made David bemoan his estate in the time of his banishment, when he was constrained to abide amongst the uncircumcised people, Woe is me that I remain in Mesech: and to dwell in the tents of Kedar, My soul hath long dwelled among those that be enemies unto peace. By all this that hath been spoken, it doth appear, That the godly man who shall be happy and blessed indeed doth carefully shun and avoid the lewd company of the wicked.  
This Doctrine, in the first place, doth serve to reprove all such as Use 1 are careless of their company, that can use as much familiarity, and show 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 be as profane as Esau, he is notwithstanding for their company, but by this means they do little think, that they do hazard both faith and a good conscience, and cause the godly themselves to suspect them, that they are but profane. And indeed it cannot otherwise be, but if they themselves did make any conscience of sin, they would likewise make conscience of the occasions of sin, whereof what can be worse than lewd company who are ready to make a mock at every good duty, and whose nature is to have other men to run into the same excess of riot with themselves? 
1 Pet. 4 4.  yea when a man or a woman hath some good things in them, as to love the word of God, to like of God's faithful Ministers, to delight in prayer, etc. In comes a wicked man and breaths out his poison, seeking by bad counsel, and lewd persuasions, to dissuade them and draw them back, Oh you love the Minister too much, he will make you precise, you need not to take such pains, but take your liberty! what need you be afraid of them? Oh when such wretches step in, and thus pour out their lewd counsels and persuasions, what do they else but draw men to perdition, especially when they do deal with such as be young Christians, but coming on in the ways of godliness. And when they speak that to great Personages, who by nature are most inclined to liberty, O what let's are these to a young Christian in the ways of godliness!  
And when the Lord leaves a man or a woman to listen to such cursed counsel, 
Note.  it is a great sign that the Lord loves them not. So it is said, that the Lord left Absolom, that he should not receive the good counsel of Achitophel, because the Lord would destroy Absolom. So it is said of Rehoboam, that he listened only to the counsel of his young men, because the Lord would bring his judgements upon the house of Solomon.  
This should admonish all men to take heed of such kind of men, as the Use 2 very limbs of the devil, and the messengers of Satan, who seek to draw men from God & from jesus Christ, and from a godly life, to stop our ears at their lewd and damnable counsels, not to hear them, nor to listen to them: yea if it lie in our power to remove them, and to banish them our presence as the greatest enemies of our Souls, and the messengers of the Devil, seeking to pervert and poison our poor souls, to put our mouths out of taste, and to make us dislike those that are sent of God, who ought to be most dear unto us. 
Object.  It will be here objected, whether it be not lawful upon some occasion, to be in their company, or to have dealing with wicked men? Respons. 
Answ.  In some case it is lawful, as thus: First, that it be only for necessity: as that we cannot avoid it in ordinary matters of this life, unless we should go out of the world: secondly, that we have a due calling thereunto: thirdly, that we be not silent at the committing of sin, but that ever we show our dislike of their vain courses; and lastly, that we labour with out selves to be grieved at their sins, as Lot was at the Sodomites.   
In the counsel of the wicked, etc. 
THe original word signifies such wicked men as are never quiet in their minds, but evermore musing and devising some mischief: which they may utter and practise as occasion serves.  
And in this note the very property 
Doctr. 3. Wicked men are ever devising of mischief.  of a wicked and graceless man: He is never at rest, but still plotting and devising some mischief against God or good men: This we may see by divers examples. 
2. Sam. 16.  Achitophel's counsel was esteemed like as one had asked counsel at the Oracle of God: The like we may see in Herod when he heard of the birth of Christ, 
Math. 2.7.  as of a new-born King, what policy did he use to destroy the Saviour of the world? The Scribes and Pharisees, 
Math. 26.  how carefully did they consult and take counsel together against Christ, to put him to death; yea they broke their sleep about it. 
jer. 18.18.  When the jews could not endure jeremy to preach plain, and to tell them of their sins, they therefore by and by say thus, Come let us devise and imagine some mischief against the Prophet of the Lord, Let us smite him with the tongue, Let us take no heed, nor give any ear to his preaching. 
Hest. 3.  So Haman deviseth how to put Mordecai and the jews out of favour, by devising a most vile accusation. So Deog, that black mouthed Dog, 
1. Sam. 22.9. Dan. 3.  deviseth how to accuse David to Saul. So those wicked Rulers did devise to invent some mischief against Daniel. And the Prophet Michai showeth, that it is an old practice of wicked men, to devise wicked things. In the Primitive Church the enemies of God's children, that persecuted the Christians, devised this shameful slander, That they worshipped an Ass' head, etc. So in these days it is manifest, that the Devil stirs up wicked men to accuse God's children, to devise slanders, and false accusations against them: The Devil hath one Doeg or other to accuse David to Saul, to thrust him out of favour, and to bring him into disgrace: And when as they can say nothing justly against them, than they begin to devise how they may raise up 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 understanding his ways aright, but being in this respect worse than the Ox that knoweth his owner, And the Ass that knoweth his masters Crib (as the Lord doth complain of them) they cannot but do as S. Paul did in the time of his ignorance, 
Esay 1.3.  even oppose themselves against God and his children. And for this cause the Lord doth make his moan for the foolishness and ignorance of his people, as of the wellspring of all their rebellions against him, in these words; For my people are foolish, they have not known me, they are foolish children, and have none understanding: They are wise to do evil, but to do well they have no knowledge.  
Use 1 Seeing we are taught here, what is the nature of wicked men; namely, that they have in them a restless desire to pervert the ways of the godly, and to do some mischief; This must teach us first of all to deal wisely and warily with them, lest we be corrupted by them. We are here set as upon a hill or a stage, and professing jesus Christ, a small spot will be seen in our garment. It behoveth us therefore to be as wise as Serpents, 
Mat. 10.16  and as innocent as Doves, to the end we may stop the mouths of gainsayers, and cut off occasions from them that seek occasions. And to this end we must evermore be mindful in our prayers, to pray unto God to be delivered from them: for unless we be armed from above, we shall easily be overtaken by their assaults, and through the corruptions of our own hearts, which are prone unto all sin, they deal warily and circumspectly, they work by all means to pervert our ways, and to make us twofold worse than themselves the child of Satan. How much more careful aught we to be to prevent them? which we shall do the better by shunning the occasions of sin.  
Secondly, we are taught here, Use 2 (that if we labour to be the Disciples of Christ, and to be blessed) what entertainment we shall find in the world; namely, to have wicked and ungodly men to stand in our way, and hinder us, as they did stand in Zacheus way when he went forth to see Christ. 
Luk. 19.3.  If thou be once in God's presence, and dost begin to call upon him for mercy, 
Luk. 18.39  they will rebuke thee as they did the poor blind man in the Gospel. If thou be sick, yea dead in trespasses and sins, and Christ doth begin to come home to the house of thy Soul to heal thee, and to raise thee up from the death of thy sins, they will stop his passage and entrance in, if possibly they can: As they did when Christ came to the Ruler's Daughter that was dead. 
Matt. 9.23.  But as Christ turned them out of doors, saying, Get ye hence: So must thou shake them off, and not communicate with flesh and blood, in matters that concern eternal life, and the salvation of thy soul; For if thou do, thou canst never be saved: Neither must we look after the love and liking of the world, nor hang upon men for their applause and favour; for where there is not the fear of God, surely such men are most unconstant in their ways, turning upon every small occasion, yea and the love and favour of such men must needs be bend towards the worst, seeing themselves are bad, and set themselves in no good way: Remember what Christ said unto his Disciples: 
joh. 15.19.  If ye were of the world, the world would love his own: But because ye are not of the world: But I have chosen you out of the world, therefore the world hateth you. Wherefore, as they that run at tilt, look not to the vulgar people what they say, but to the judges; so care not thou for the world. But look ever what the judge of heaven and earth doth allow and approve of.  
That hath not walked in the counsel of the wicked. By Counsel he here meaneth the subtleties and crafts of the wicked, by which they push themselves forward, and labour to draw others to be like unto themselves, according to that of Solomon, My son, if sinners entice thee, 
Prover. 11  consent not unto them. From whence we gather a fourth point of Doctrine.  
Namely, that it is a most horrible 
Doctr. 4. To give evil counsel, is an horrible sin.  and grievous sin to give evil counsel. To commit sin, is that which highly offends the Majesty of God, and draweth down upon us all punishments both temporal and eternal; but to counsel others to commit sin, is the very height of sin.  
This is noted in the Scripture to be the sin of jezabel, who was a furtherer of Ahabs' winkednesse, 
1. Reg. 21.7  for when he could not by any lawful means attain the vineyard of Naboth, she said unto him, Dost thou sway the Sceptre, rule the Kingdom, and manage the State? Arise and eat bread, I will give thee the vineyard: This was the counsel of Achitophel unto Absolom, 
2. Sam. 16.21.  fearing his reconciliation to his father David, and therein his own just confusion, he gives such counsel whereby he might take away all hope of agreement: Go into thy father's Concubines, which he hath left to keep the house, and when all Israel shall hear thou art abhorred of thy father, the hands of all that are with thee shall be strong. This is likewise set down by Solomon in the proverbs, where he expresseth the sin of seducers; 
Prou. 1.11.  saying, Come with us, let us lie in wait for the blood of the innocents, we will swallow them up alive, like a grave, even whole, as those that go down into the pit: Cast in thy Lot amongst us, we will all have one purse, their feet run to evil, and they make haste to shed blood. And this doth appear in the brethren of joseph, when they purposed the overthrow of their brother: 
Gen. 37.10  Come (say they) let us slay him and cast him into some pit, and we will say a wicked beast hath devoured him. And this appeared to be the malice of the High Priests and Elders of the people, who moved the people to desire that Barrabas might be delivered rather than CHRIST, 
Mar. 15.11  and persuaded judas, for a sum of money, to betray him: 
Mat. 28.12  Enticed the Soldiers with a great sum 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 serve for the confirmation of this doctrine, that it is a most horrible and grievous sin to give evil counsel.  
Seeing that it is a most great and Use 1 grievous sin to give evil counsel, this teacheth us our duty: that whensoever they shall set upon us to draw us away from GOD, that we be careful that we consent not unto them: It is not enough for a man to say, Alas, I devised it not, neither am I the first that have committed the like; for this shall excuse no man, that he was not the author of an evil: For surely, if it be so great a sin to seduce, it is no less sin to be seduced, and GOD will one day find them no less guilty, but shall partake with them of the same punishment: if a man should have about him a great sum of money, or other treasure, and should willingly, and wittingly, put himself into the company of thieves, and will be drawn by them out of the way, were this man to be pitied, if he should lose all that he had? Even so is it with a Christian, that doth carry daily about with him a rich Treasure, his Soul and conscience, which he must keep unspotted of the world: If he listen to the charms of the wicked, and will be drawn out of the way of God's commandments, to commit sin, and so make shipwreck of faith, and a good conscience: is it not just with God, that this man should perish for the same? So then we see it standeth us in hand to beware of consenting to sin, and counseling others to commit sin: For if we give our consent unto them, we are partakers with them in their wickedness, and shall be sure one day to have share with them in their punishments.  
Secondly, seeing the giving of evil Use 2 counsel is so evil a sin, both in him that doth counsel another, as also in him that consenteth unto it, both which we must carefully shun and avoid: yet this is not all, but we must also seek for the society of the godly, that all our delight may be in them, we must by all means join ourselves in friendship with them, and make much of their assemblies; 
Pro. 13.20  for with the upright thou shalt learn to be upright: This Solomon teacheth us, He that walketh with the wise, shall be wiser: It is indeed a rare thing to find a man that will counsel others to follow godliness, and therefore such as do are much to be respected: love him as the dearest friend that will direct thee in the ways of salvation, and be a guide unto thee in the path that shall lead unto life. Let it be far from thee to be ashamed to follow the counsel of such as are discreet and godly; it is not material who they be, whether our superiors or equals, or our inferiors, for the Counsellor is not so much to be regarded as the Counsel. If it be holy, just, and good, receive it as from God, who thus speaketh unto thee by his servant; If it be evil, reject it, as coming from the Devil, who speaketh by his instruments.   
That hath not walked, etc. 
THe last thing that we have now to consider out of the first part of the description of a godly man is this, He hath not walked, etc. By walking, the Prophet David here meaneth (according to an usual metaphor in Scripture) a common usual course of a man's behaviour, or their ordinary trade of life. And the word which is here used is rendered in a Tense or Time, which in the own tongue noteth a continuance of walking even all the days of their life: for otherwise who can say his heart is free, but that at some time or other the Counsel, or bad example of the wicked hath prevailed with him: but that is not meant here in this place; when a man hath withdrawn himself from their lewd conversations, and betaken himself to the ways of God's Commandments. From whence we gather a twofold Doctrine: First, that the falls, slips, and infirmities of God's children are many & great, which many times they fall into, and yet cannot properly be said to walk in them, because they rise daily out of the same: And secondly, That to walk, it is said of the godly, in respect of God's Commandments, because as it is in the second Verse, Therein is their delight.  

Doctr. 5. The falls of the godly, many.  It is most true, that there are the seeds of all sin whatsoever, naturally rooted and inbred with us, which if they be not prevented, are ready to break out upon any occasion that shall be offered: and howsoever the godly do desire to please God, and endeavour to serve God in truth and sincerity of heart, yet do they often stumble in their race, through the burden that presseth down, and the sin that hangeth on so fast. This truth is confessed by Solomon in his worthy Prayer at the Dedication of the Temple: If any man sin against thee (for there is none that sinneth not) if he turn again with all his heart, 
1. Reg. 8.46  
job 15.14.  etc. Again, what is man that he should be clean: and he that is borne of a woman that he should be just? 
Psalm 14  Again, All are gone out of the way, they are all corrupt, there is none that doth good, no not one. Psal. 14. Most woeful and fearful was the fall of David, as the Scripture hath recorded it. It may seem very strange that a man as David was, 
2. Sam. 11.  even after Gods own heart, could possibly fall so far as he did: For if we consider the circumstances and degrees of his sin, it will appear, that (final impenitency excepted) a Reprobate could scarce commit a greater: For first be committed adultery with Vriah his wife, when this was done, he glavereth and flattereth with the Woman's husband, and bade him go home to refresh himself with his wife, thinking thereby to father the Bastard on him: when this succeeded not, he went further, and unto his adultery he added murder, that he might bear, as the grief of it in his heart, so the shame of it in his forehead; And in this he wrought worse than jezabel, for he makes Vriah the messenger, to carry the letters for his own execution. What shall I say of Noah, of Lot, of Peter, etc. I need not to stand on this doctrine, seeing woeful experience in all the godly doth prove it too true.  
Use 1 It may teach us, that we be not too rash in judging and condemning our brethren: We see by this that hath been delivered, that the dear child of God may fall most grievously and foully, and yet be restored again to the favour of God, because he doth not walk on in sin, as the wicked do. But whensoever through the temptations of Satan, or the frailty of his own flesh, he falls into sin, forthwith with Peter he goes out of that sin, and weeps bitterly for the same. And therefore as Saint james saith, chap. 4. verse 12. who art thou that judgest an other man? We may not set bounds and limits to God's mercy, to say that any shall finally be damned. Howsoever a man may be in the state of damnation for a time, this were to sit in God's Chair: Let us all acknowledge ourselves to be but men, and let none usurp the authority of God's judgement, Let us therefore consider what we ourselves are, before we cast our eyes upon other men, for they are the most sharp and severe judges of their brethren, that forget their own infirmities: and I doubt not but all the Children of GOD do know by experience in themselves, how hardly sin is subdued and mastered in them; How many sighs and groans it requireth, how many prayers and tears it doth cost them? What a striving and struggling they have within themselves to keep it under, and yet for all this it is very hardly subdued: So that the knowledge of our own weakness, and unworthiness, must arm us with meekness towards our brethren.  
By the rule of this Doctrine we Use 2 are admonished to be very wary and circumspect over ourselves. Did David fall, did Lot, Noah, Peter, etc. fall? Oh! whither shall we fall if God do but a little leave us to ourselves? who dare presume of his own strength and worthiness, when such worthy Pillars as these have been shaken? yea the lamentable shipwreck of such men as these, may make us to fear a tempest before it do come. It is the devils crafty counsel, and subtle policy, to make us overween ourselves, and to make us boast and presume of ourselves, For the Devil doth know full well, that this lifting of a man up, is the very next way to tumble and throw him down, as Solomon saith, Pride goeth before destruction, and an high mind before the fall: Proverbs 16. ver. 18. And therefore acknowledging our own want of strength, and our own inability to stand without the assistance of God's Spirit, Let us not be high minded, but fear: Roman. 11.20. And thus we have seen that the falls and slips of God's children are many and great, which notwithstanding cannot hinder their happiness, because they walk not in them, that is; they make it not their continual practice, ro live and delight in sin.  
Now we are to come to the second, 
Doctr. 6. A godly man doth ever walk with God.  which doth note unto us that the godly man, who shall be truly happy and blessed indeed, is so far from making his life a life of sin, as that he doth rather in the whole course of the same, walk with GOD in obedience.  
For therefore indeed is our course of new life compared to a way, to show that the godly must always be walking in it, from the beginning of their course unto the end of the same. It was the commendations of Enoch and Noah, 
Gen. 5.22.6.9.  that notwithstanding the days and times wherein they lived were dangerous: Yet They walked with God: That is, they considered more the Commandments of GOD, what he had appointed then what was practised; and desired rather to be approved of GOD through their obedience, then through their disobedience to purchase the favour of men: 
Gen. 17.1.  It was the charge given by GOD to Abraham, Walk before me: That is, let it ever be thy care, that seeing I am present every where and privy to all thy courses, that thou walk as in my sight, And this was the best testimony that Solomon could give of his father David, 
1. King. 3.6  That he walked before GOD in truth, and in righteousness. Yea, this did minister comfort to godly Ezechias, 
Esay 38.3.  when he thought he should die: Remember, O Lord, that I have walked before thee in truth: And to this agreeth that of the Apostle Paul, Who forgot that which was behind, 
Phil. 3.13.  and endeavoured himself to that which was before, and followed hard towards the mark, to the prize of the high calling of GOD in JESUS CHRIST. He was not like unto a vain and foolish man, who running in a race, will be ever and anon looking back to see how much ground he hath rid; but his eye was always upon the mark or goal, to consider how much he had to run, 
Math. 24.  how far off he was from perfection, and what he had more to do in his Christian course, that he might finish the same with joy. It is the end that makes all; He that shall endure to the end shall be saved. 
1 Cor. 9 24 Reu. 2.7. Rom. 13.11 1. Pet. 1.9.  Our Saviour saith not there, that he that endureth for a season, but he that continueth to the end; not every one that fighteth, but he that overcometh, shall receive a Crown of life: These examples do show us how the godly have walked. And these and the like precepts teach us we should walk so as in the end we may be blessed.  
Hence we are taught this lesson, Use 1 that we must never be weary of well-doing, seeing that perseverance only hath the promise of reward, we must not departed out of the Egypt of sin, and then with the Israelites, 
2. Thes. 3.13. Ps. 92.13.  and with Lot's wife, look back to the Sodom of their sins, but remember that thou owest unto GOD all thy days: The Trees planted in the Lord's house, 
Mat. 3.10.  bring forth fruit in their age, And they which do not so, shall be hewn down and cast into the fire. It was the commendation of the Church of Thiatira, That her works were more at last then at first. 
Reu. 2.19.  A reproof of their folly, who having kept the path of righteousness for a time, do after walk in no good way, but think with one jump to leap into heaven with a Lord have mercy on me at the last: But know, O thou vain man, that thou must walk in the way; that is, thou must use all good means for the attaining of life and salvation, thou must hear the word diligently and carefully, pray, read, etc.  
I doubt not but the serious thinking upon this, that God challengeth every day at our hands, yea all the days of our life to be spent in his service, will reform many corruptions in us: For alas! the care of the most is, how they may keep credit with men, though they purchase God's displeasure, which will then stand such in little stead, when all things shall come to receive their due trial: Even every work done in the body, whether it be good or evil: 
2. Cor. 5.10.  And thus much for the first part of the description of a godly man Negatively: He doth not walk in the counsel of the wicked.   
Nor stand in the way of sinners. 
THat is, 
The second part of the description of a godly man negatiuly.  a godly man doth not settle himself to live as wicked men do, nor frames his life after their lewd example: where we are to observe two points: First, that there is a way of sinners, in which the ungodly stand. Secondly, that the godly stand not in it.  
First then, that there is a way of sinners, in the which they stand and live, it is very apparent, called in the Scriptures by divers names; as by the name of the way of the ungodly, The Lord knoweth the way of the righteous, but the way of the wicked shall perish.  

Doctr. 1. Wicked men described.  It is termed an evil way. The way of lying, A wicked way, etc. And by these ways we are still to understand the course of life and conversation of the wicked; wherein we are taught this Doctrine, that notwithstanding all the means that God and Man doth use to the contrary, the wicked man will still persist and go on in sin, which is here understood out of the word Stand. This appeareth in the example of Cain, 
Gen. 4.6.  albeit he were admonished and reproved of God for his wrath and malice conceived against his brother, yet for all that Cain will please himself in his own way, and never rest till he have shed the innocent blood of his own brother. This is seen likewise in the example of the old World, when the Lord saw that the wickedness of man was great, and all the imaginations of the thoughts of his heart were only evil continually, and how they pleased themselves in this way, the Lord stirred up Noah, 
Gen. 6.5.  the preacher of righteousness, who warned them from God; yet they would continue still in their own ways, giving themselves to nothing but eating and drinking, and all excess, till the flood came and swept them clean away. This is clear likewise by the example of Pharaoh, 
Exod. 9.10  upon whom all means were assayed for his conversion: for what could the Lord do unto him that he did not? He sent Moses and Aaron unto him, warning him from God to let the people of Israel go, and to that end sent judgement upon judgement, one upon the neck of another, even ten in number, yet for all this, Pharaoh chose rather to continue still in his own way, and would none of the Lords. So true is that saying of Solomon: Bray a fool in a mortar, 
Pro. 27.22  yet will not his foolishness departed from him. And no marvel, for the spirit of slumber hath so covered their eyes, that they cannot see; and their hearts are so possessed with spiritual fornication, which makes them thus to go a whoring from God, even haled with the fury of their own affections, snared of the Devil, and taken of him at his will: 
Acts 7.51. Esay 63. Eze. 13.3.  Oh miserable and unhappy condition! Fearful is the woe that lies upon all those that thus walk in their own ways. For most certain it is, that they that are Christ's, have crucified the flesh with the affections and lusts, so far, as that they have made choice of the Lords way, howsoever many times they may stumble, & fall, in walking therein. But of the wicked it may truly be said of them, the way of peace have they not known.  
Use 2 We heard before, that we ought not to proceed so far with any, as to judge of their final estate and condition; for that were to sit in God's Chair, and to take his office upon him. Yet to say of some, that they are in the state of damnation, and (unless they repent) shall perish for ever, doubtless this is not unlawful: for as love bids me not to determine too soon, so not to be abused too late. God bids me look upon the tree, and judge 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 leave thee: for God may have mercy upon thee upon 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, Never fruit grow on it more. But alas, alas! this is not all, this is not all that wicked men are thus discovered to men, but that the Lord will find them out, & give them their portion in the lake of fire. And indeed this is that that aught to be a terror to all the wicked and ungodly to consider, that as their hearts are hardened, and their consciences seared, so the plagues and punishments of God attend upon them. If thou walk stubbornly against me, 
Levit 26.  and wilt not obey me, I will bring seven times more plagues upon thee, according to thy sins. Let us all then, as we tender the salvation of our own souls, take heed unto our paths, that we stand not in the way of sinners, that we sin not with delight and deliberation, it is the very brand of a reprobate, and such a one as God hath forsaken. Take heed therefore that there be not in any of you an evil heart to departed from the living God. And thus much for the first point of Doctrine, that there is a way of sinners, in which the wicked walk which leadeth unto death.  
The second point of doctrine that 
Doctr. 2. Godly man sins not with deliberation.  doth now offer itself to our consideration, is this, That a godly man doth not settle himself to live as the wicked do, nor frames his life after his lewd example, which is here meant, when the Prophet saith: He doth not stand in the way of sinners. Yea it is, altogether impossible for a godly man, and one that is truly regenerate, to have in him a full purpose to sin, and to live in sin with deliberation, and to delight in the same. For a purpose to live in any known sin, is a sign of a wicked man, and a graceless heart, as when a man is told of his sin, of his ignorance and carelessness in God's service, praying, hearing, etc. yet still he will be careless and negligent in the same. So when a man is reproved for his swearing, yet still will swear, when a man is reproved for profaning the Sabaoth, yet will profane it: when a man is reproved for his uncleanness, drunkenness, malice, etc. and yet for all that will continue in those sins. Surely this purpose to stand in the way of sinners, is a fearful sign of a wicked man, and is far from a godly man, and one that is truly sanctified, which shall be blessed for evermore. It was a cursed speech of a cursed wretch, 
Exod. 5.12  I know not the Lord, neither will I let the children of Israel go. This was the case of those rebellious jews spoken of by jeremy: 
jer. 44.16.  we will not hear, nor do, but as we lust, and as we have done. And this was that that made the case of Herod so fearful, 
Mar. 6.20.  that notwithstanding he heard john Baptist willingly, and did many things at his request, all which were good things in him, yet for all that he would not leave his adultery, but continue in it; which purpose to sin, of all things is far from a godly man, 
1. joh. 3.9  as Saint john saith; He 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, sin proceeds not from him, but as he is flesh. As for the wicked, it is not so with them: for it is meat and drink to a wicked man to do the works of the Devil. It is worth even our best consideration what is said of the Apostle Paul, that he once Breathed out threatenings and slaughter against the Disciples of the Lord. 
Acts 9.1.  But when was this? Even in the time of his ignorance: but afterwards he preached the same Gospel which before he persecuted, and laboured ever after all the days of his life, to build up the Church of God which before he laboured to pull down. And this appears in David, in Peter, 
Luke 7.  in Mary Magdalen, etc. who after they had once escaped the snares of the Devil, dedicated ever after their whole life to the service of God. This exhortation doth the Apostle give to the Ephesians: 
Col. 3 7. Ephes. 5.8  Ye were once darkness, but now are light in the Lord; walk as children of the light. By these and the like examples it doth appear, that the godly stand not in the way of sinners; that is, take no liberty to themselves to live in the custom and practice of any known sin.  
This may serve in the first place, Use 1 to reprove such kind of sinners, as are so far from leaving their sins, and walking with God in obedience of life, that they are not ashamed to defend their sins. Tell the swearer of his swearing and blaspheming of the name of God, he will answer, that he hopeth he may swear so long as he swears nothing but the truth; tell the covetous man of his covetousness, he will answer for it he must make the best of his own, and he must be a good husband; so tell the drunkard of his drunkenness and fearefulll abusing of the good creatures of God; his answer is, It is in kindness and good-fellowship: tell the proud man of his pride, and strange attires: his answer is, It is the fashion, and he doth but as others do. Is not this, To stand in the way of sinners? Is not this to commit sin with delight, and to say as Pharaoh, 
Exod 9 Mark 6. jerem. 44.  Herod, and the jews, we will not repent, we will not leave our sins? 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, Heap up wrath against the day of wrath, Rom. 4.  
Use 2 We are all here admonished, as we love our own souls, to take heed of this, that we never sin with an high hand against God, wittingly and willingly: But if we hear sin reproved, let us leave it, be it never so pleasant or profitable, let us be like that good King josias, 2. Kings 22. who hearing the Book of the Law read unto him, his heart melted within him, and he wept for his sins, for so long as we have in us a purpose to live in sin, it is impossible that we should ever fear God, or truly repent, let us pray with David, Lord, 
Psal. 19.12.13. Prou. 8.9.  keep thy servant from presumptuous sins! And let us know, that if we regard, that is to say, love wicked men in our hearts, and have a purpose to live in sin, God will not regard our prayers: nay, all we do is abomination to the Lord. Say now therefore unto Laughter, Thou art mad: Pronounce the ways of the wicked to be but vain, say unto thy own Soul, I will have nothing to do with the ways of iniquity: And this will give thee courage when thou shalt come to look CHRIST JESUS in the face, when thou canst say with the Apostles, Lord I have forsaken all to follow thee: 
Mat. 19.27 Mat. 24.46  Oh blessed is the servant whom his Master when he cometh shall find so doing.  
Use 5 Last of all we learn here a notable difference between the child of GOD regenerate, and a wicked man: He that is borne of GOD and truly regenerate, he doth not commit sin with full purpose and consent of will, but against his will; so as he can truly say with Paul, 
Rom. 7.15.  the evil that I would not do, that do I: That is, I am drawn, through the corruption of Nature, and the temptations of Satan, to do that evil which I hate and condemn. But the wicked man sins with full consent and purpose. I sin and would not sin, saith the godly man: I sin and will sin, saith the wicked man. Yea, what service soever the regenerate man doth give unto sin, it is like that service which Israel gave to Pharaoh in Egypt, compelled and wrung out from them by oppression, which made them sigh and cry unto GOD to be eased of the same. But the service which he doth give unto the Lord is voluntary and cheerful. Well, to end this point, this is the sum: know this whosoever thou art, that if thou Stand in the way of sinners: that is, takest liberty to thyself to live in any known sin, thou canst have no assurance that thou art yet within the covenant of Grace, Blessedness is no part of thy portion: He must become a New Creature that shall enter into New jerusalem. And thus much for the second part of the description of a godly man, Negatively; He doth not stand in the way of sinners.   
Nor sit in the seat of the scornful. 

The third part of the description of a godly man negatively.  BY Seat of the scornful: he meaneth here, the fellowship and society of the ungodly: So that the meaning of the Prophet David here in this place is, that the godly man, who shall be this Blessed Man here spoken of, will not converse with those men, nor be familiar with those that make a mock of all Religion, and openly profess all impiety: and the word sitting, doth impart such an habit and custom in evil, that a man meaneth not to change his mind: In which words, as in the former we are to consider these two points: First, that there is a seat of the scornful, in the which the wicked sit: and secondly, that the godly do not sit in it.  

A threefold seat.  For the first, the Scriptures discover unto us a threefold Chair, or Seat, first of justice, and such a one may that Throne seem to be which Solomon erected. 
1 Reg. 10.18.   
The second is of Doctrine, as our Saviour CHRIST saith of the Scribes and Pharisees, They sit in Moses Chair, Matth. 23.2.  
Thirdly, we read of a Seat, or Chair, of the scornful, spoken of in this Psalm.  
This sin of Scorning hath it first being from the root of Pride, which is the root from whence this sin of scorning doth spring: and indeed it is the fruit of Pride, and it is the nature of men who are tainted with this sin of pride, to suppose that they are better than others, and therefore in regard of themselves they do contemn and despise an other. If they have wealth, they despise an other that is poorer than themselves. Honour makes them swell in disdain of their poor brethren, their wisdom, learning, strength, beauty, friends, eloquence, all these lift men up with pride, and makes them to scorn those that are under them: and this comes to pass, not in respect of riches themselves, or honour, or beauty, or the like, but in respect of our corrupr nature, which is so ready to abuse them to our own condemnation. But (O man) why art thou thus puffed up with pride? thou wast but earth, thou art but flesh, thou shalt be but worms meat: what cause hath earth, or flesh, or worms meat to be proud? We were all borne in sin, we live in misery, and we shall die in corruption. What cause hath sin, or misery, or corruption to be proud, but to be humble? Besides the manifold infirmities that we are subject unto here, and the innumerable diseases that are ready to happen unto us: All teaching us this lesson, To be humble and lowly of mind.  
And in this fear, the wicked and ungodly, do ease themselves and take their delight, as sometimes Babylon did, who vaunted so much that she did sit as Queen, and should see no mourning: as it were in scorn of all that God could do unto her.  
And this was the case of cursed Pharaoh, who seemed to mock God to his face, when he said, I know not the Lord, neither will I let the children of Israel go, Exodus chap. 9 So then the doctrine that we gather hence from the Text, is this: That evil men 
Doctr. 1. Wicked men proceed by degrees to be exceeding sinful  do not usually make a stay in sin, when at first they have committed it, but they proceed by degrees to be worse and worse, Falling from one mischief to another. First, the Devil will suggest evil thoughts into a man, his evil thoughts do toll on consent, consent breedeth action, action bringeth custom, and custom begetteth a necessity in sinning, which is the forerunner of death; This appeareth in Cain, in Pharaoh, and in judas, who by steps, and degrees in sinning, came at the last to be hardened in sin. 
Mat. 26.8. john 12.5. Mat. 27.5.  As in judas, who was at the first a cunning Dissembler; secondly, a secret Thief; thirdly, a bold Liar; four, a Traitor; and lastly, a Reprobate: And thus a wicked man, as it is in the Psalm, They fall from one wickedness to another; And as we see it clear here in the words of this Text, from walking, to standing, and from standing stock still in sin, at length, through custom, come to lie down and wallow in sin. Oh happy than is that man that sinneth least! next, he that returneth unto God soon: but most woeful is the estate of him that goeth on in sin, that with Ahab, Hath sold himself to work wickedness in the sight of the Lord: 
Psal. 69.17 jere. 13.23 Heb. 10.26 Heb. 12.17 Roman. 2.  For mark what followeth: Can the Blacke-Moore change his skin, or the Leopard his spots? Then may they do good who have accustomed themselves to do evil. Where the Prophet showeth, That custom in sinning is almost an incurable disease. This is a lamentable estate, and this is a fearful judgement of God, for a man thus to be left over to himself, to fall thus from one evil to an other, and to heap together a great measure against the day of wrath: Psalm eighty one, verse eleven: And the cause of all this in a man, is his disobedience towards his God: For this doth the Prophet make clear when he saith, My people would not hear my voice, and Israel would have none of me: So I gave them up unto hardness of heart, and they have walked in their own counsels: Where the Prophet David showeth, That seeing they would not be reclaimed and reform, as in mercy towards them the Lord vouchsafed them the means of reformation, his word, therefore the LORD gave them over to the hardness of their own hearts, that so they might fill up the Measure of their iniquities, 1. Thessalon. 2.16. and that the just wrath and vengeance of the Lord might then fall upon them.  
Hence we are taught, how dangerous Use 1 a thing it is, to give any entertainment unto sin at the first, it will bring a man to the height of sin in the end, even openly to profess it, and to practise it with delight and greediness: custom in sin taketh away all sense of sin, so as by custom men come to judge of sin to be no sin, yea it makes it very natural to a man, so as such men who at first would have been ashamed to have been seen amongst lewd company, yet by custom have gotten such an habit of sin, that they have grown to be very impudent and shameless, like Thamar, who at the first did play the whore with a vail, as being ashamed to be seen, but afterwards grew more impudent: 
jere. 6.15.  so many a man would have blushed to have been heard swear, to be seen drunk, to be found in unchaste company, but through custom, have grown so impudent, that afterwards would blush at nothing. And when a man takes the chair of sin, and sits down in it, and hath got a custom, and taken delight in sin, how hard a thing is it for a man to leave that sin? 
jere. 13.25  He that hath got an habit and custom of swearing, as he grows shameless in it, so how hardly doth he leave it? even so of drunkenness etc. A nail knocked into a post with many blows is hardly pulled out, and sin often committed, and grown familiar with a man, through custom, is hardly left: Custom is like a strong stream, it carrieth a man into all sin with violence: And as a man by continual labour so hardeneth his hand that it becometh senseless: so custom in sin so hardeneth the heart, that a man's conscience becometh senseless. This must teach us to repent betimes, not to suffer sin to come to such an head, that it is more likely to master a man then a man it: For if thou dost not repent this day, thou wilt find it harder to repent to morrow, thyself growest weaker, 
Note.  thy sin stronger: and Custom is a tyrant which will hardly be resisted: therefore it shall be thy wisdom to repent with speed, to delay no longer, but while it is called, to day, to break off thy sins, and to turn to God for mercy.  
Use 2 We are taught hence, that seeing wicked men grow worse, and worse, adding sin unto sin, and committing all iniquity even with greediness, so their damnation doth not sleep, 
1. Pet. 2.3.  but they draw nearer and nearer their destruction: yea, the judgements of almighty GOD follow them at the heels, and in the end will overtake them. Thus it was with the old world. What an heap of sins had they gathered together, adding sin unto sin, as drunkenness unto thirst? 
Genes. 6.  But when the measure of their iniquity was full, the Lord God was at hand with his judgements, and they could not escape. This was the case of the sinful Sodomites, 
Genes. 18.  whose sins cried up to Heaven for vengeance, howsoever they might glut themselves with sin, and drink down iniquity like water: it was but for a season, the Lord would be no longer provoked by their wicked and sinful lives, but sent down fire and brimstone from Heaven upon them; every sin doth help somewhat to increase the weight, and to fill up the measure of a wicked man's iniquity: 
Mat. 12.36  And that God which keepeth a Register of the works of all men, 
Reu 20.12  will one day give unto every man according unto his works: And when they shall go the way of all flesh, they shall then say, what hath pride profited us, and what hath the pomp of riches brought us to? 
2 Cor. 5.10  When they shall see, that all the days of their life, they have wearied themselves in vain, and then shall be plunged into irrevokable and intolerable torments.  
This may serve to reprove such, Use 3 as relying upon their own wits, knowledge, strength, and goodness, dare converse, and keep company with notorious Atheists, Papists, Mocke-Gods, Swearers, Swaggerers, Drunkards, and so forth. By which means it is just with God, they not shunning the occasions of sin are perverted by them to their own destruction. And no less worthy of reproof are those kind of men or women, that link themselves or their children, in marriage with such as be vile, wicked, profane, and irreligious: Alas! what agreement is there between CHRIST and Belial, God and the Devil, Light and darkness, 
1. Cor. 6.  a Believer and an infidel, to have such near conjunction and fellowship with them? How can such escape and not be polluted with their sin? And because men and women in this match make no better choice, but marry for love of money, beauty, or the like, rather than for Religion, Virtue, or the Fear of God, it cometh to pass, that they live together most uncomfortably, and in great discontentment.   
Nor sit in the seat of Scorners. 
BY Scorners, in this place, are meant such wicked men as are both hardened in sin, and live a wicked life; such as are become stubborn and rebellious sinners, professing all impiety, contemning God and man, such as being confirmed with the long practice of sin, and a bad life, have got a habit of sin, and can do nothing else but sin, and despise all good duties, and make a scoff at all Religion.  
Hence we learn this doctrine, 
Doctr. 2. The mark of a lewd and wicked man.  that this is the property of a notorious lewd and wicked man, to make a mock of all piety and godliness, to make a mock of all Religion, and every Christian duty: And such a man is come to a wonderful height of sin, and is notoriously wicked and ungodly; So it is said that cursed Cham mocked his father Noah, 
Gen. 9.22.  and Ishmael mocked godly Isaac; because, as it is like, Ishmael seeing godly Isaac performing some duty of Religion, Prayer, Thanksgiving, or the like, he laughed him to scorn: The Athenians mocked Paul, 
Acts 17.  what will this Babbler say? So the Scribes and Pharisees mocked our Saviour CHRIST, saying; 
Mat. 26.68  Hail King of the jews: The jews mocked Saint Peter's Sermon, saying; 
Act. 2.12.  These men are full of new wine: The children of Bethel mocked Elizeus the Prophet, saying; Go up thou Bald-head: 
2. Kin. 2.22  This was the complaint of godly jeremy, O Lord I am in derision daily, 
jer. 20.7.  every one mocketh me. And as it was, so is it still, and will be; the world is full of such lewd and wicked men, such Mock-gods that mock and mow at all good duties scoffing and scorning all Religion, flouting and misusing Gods faithful Ministers, rail upon them, and revile them: yea if any man fear God, make conscience of good duties, to hear the word of God diligently and carefully, to read, pray in family, etc. And will not swear with the swearer, drink with the drunkard, and run with wicked men into all excess of riot: this man shall be mocked and pointed at, and called by the name of Puritan, and precisian, and I know not what, and can very hardly endure their company. Now these kind of men, these scoffing ismael's, and cursed Cham's, though they seem to be never so honest & civil, yet the word of God paints them out in their colours, as the most vile and wicked men that live in the world, because they contemn and despise, they mock and scorn God's word, and those that be most dear unto God.  
Let all such scorners, and scoffing Use 1 mates take heed: for as they be most abominable in the sight of God, 
Pro. 3.32  so they seldom or never escape unpunished. Look on that cursed Cham, scoffing Ishmael, behold God's vengeance upon those two and forry younkers that mocked the Prophet Elizeus: What became of them that mocked and misused the Prophets of the Lord? What became of those that mocked and misused our Saviour jesus Christ?  
And let men but observe it, and mark it well, 
Esay 37  and they shall clearly see some token or other of God's vengeance upon the heads of such scoffing wretches: yea, let all such wicked men know that they be too much their own foes, in that they hate the godly, mock God's Ministers, rail upon his servants, they far the better for them every day they rise, whatsoever wicked and ungodly men have and enjoy, it is for the godlies sakes; for if it were not for them, and their sakes, the Sun would scarce shine upon them, the heavens would fall upon them, the earth would open her mouth and swallow them, the fire would burn them, the water would drown them, and all the creatures of God would arm themselves against them: And therefore the children of God (as one saith) are like a piece of Cork cast into the Sea full of Nails, the Cork bears them up, which otherwise would sink of themselves one by one. Now than what a folly and madness is this to hate them, to mock them, and to mis-use them by whom they far the better every day they rise?  
Seeing wicked men are so ill affected Use 2 to God and his children, because they love the devil, and be his vassals, and these belong to God: Let us herein be like to God our Father, and most unlike wicked men, let us love God's children, and make much of those that fear the Lord, and let us delight in their company; for as the former is a sign of a notorious wicked man, so this is a sign of a godly man: He despiseth a vile person, 
Psal. 15.4.  and maketh much of those that fear the Lord. Again, 
1 john 3.  Hereby we know that we love God, if we love the brethren. Again, All my delight is in the Saints, and such as excel in virtue. Such as be religious, fear God, and live a godly life: These be to be beloved, be they never so poor. 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 laughs at God, and all goodness, a drunkard, or the like: this man shall be too too welcome, and we will eat and drink, and be merry 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, we cannot endure his company, he mars all our mirth, we cannot be merry for him. Thus men say. Oh helhounds, and wicked wretches! thou mayst as well say thou canst not be merry when God is present: He that despiseth you, despiseth me. These men only delight in the Devil, and his cursed instruments.  
And thus much for the first part of the description of a godly man, negatively described: He doth not walk in the counsel of the wicked, He doth not stand in the way of sinners, nor he doth not sit in the seat of the scorners.    

The first Psalm.  VERSE. 2. 
But his delight is in the Law of the Lord, and in his Law he doth meditate both day and night.  
HITHERTO we have heard a godly man described: First, 
The description of a godly man affirmatively.  negatively, showing what evils he doth most carefully shun and avoid. Now he cometh to his description affirmatively, showing what good things he doth most carefully embrace and follow.  
In this description, first note the Christian duty, and holy practice of a godly and righteous man; namely, to be much, and often in serious and Christian meditation.  
Secondly, the object of his Study, not his pleasures, preferments, or profits, as most carnal men do, which mind nothing but earthly things, but he is conversant in the holy Scriptures, doth furiously study the word of God, his meditation is concerning the Law, that is, the heavenly doctrine which shows the will of God and his worship, what man must and aught to believe and do to eternal 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, Read, study, and meditate the word and doctrine of God: but it is his daily study, and continual exercise: not that we should imagine he doth nothing else, but the meaning is, he setteth some time apart daily to serve God, some time to read, some time to hear, and some time to meditate: yea oftentimes he bestoweth some part of the night, when some be at rest and sleep, and bestoweth it on God's service, setting his mind on heaven and heavenly things.  
First, in that the Spirit of almighty God describeth a godly man, not only by leaving and avoiding lewd company, and the counsel of the wicked, but also by living well, and framing himself to study the Scriptures, and to lead his life thereafafter.  
Hence I gather this doctrine, that 
Doctr. 1. Not to do evil, is not sufficients 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 man's own soul, to abstain from evil, but he must also do well: not only not to do evil, but to do good: it is not enough to prove a man to be a godly man, and a sound Christian, that he carefully shun and avoid the lewd counsel and company of wicked men: but he must also be as careful to meditate in the Law of God day and night: And therefore, as in this place, so usually in the holy Scriptures they are both joined together: cease from evil learn to do well: 
Esay 1.16. Psalm 34 Matt. 3.10  eschew evil and do good, and thou shalt live for ever. The Axe is put to the root of the Trees, every Tree that bringeth not forth good fruit. Mark, Christ saith, not only every Tree that is barren, and bringeth forth no fruit, good or bad: nor every one that bringeth forth evil fruit: But that bringeth not forth good fruit, is hewn down and cast into the fire: 
Mat. 25.41  And at the last day the Lord will say to the wicked, Depart ye cursed; not for robbing the poor of meat, drink, or apparel, or casting them out of doors, but for want of showing mercy unto them. A Christian life doth consist of two parts, so set down by the Apostle Paul, Abhor that is evil, there is one half, And cleave to that is good, Rom. 12.9. there is the other half. If any want the former or the latter, he is but half a Christian, and so shall at last come short of a reward: And therefore this is a privilege to all the Commandments of God, that where any vice is forbidden, the contrary virtue is commanded: and where any virtue is commanded, the contrary vice is forbidden. The owner of an orchard is not contented that his trees bear no naughty fruit, but if they bear not good fruit, he will hue them down as fuel for the fire: It is not enough for Zacheus, that he be no more an extortioner: But if he will become a true convert indeed, he must make restitution of that he hath wrongfully gotten. 
Luke 19.8 james 2.25  These and the like examples make this Doctrine apparent unto us, That for the leading of a godly life, it is not sufficient, that a man do no evil, Not to walk in the counsel of the wicked, not stand in the way sinners, nor sit in the seat of the scornful: but he must do good. His delight is in the Law of the Lord, and in his Law he doth meditate both day and night.  
Use 1 This serves to reprove most men in the world, as no godly men indeed, nor sound Christians: for most men do think, if they can say, I thank GOD I do no body any harm, nor say them harm; I am neither whore nor thief, I am neither blasphemer, drunkard, etc. All is then well, they be as good Christians as the best, and shall as well be saved as the best Preacher of them all. Yea but you see here a godly man must not only abstain from evil, But meditate in the Law of God, not only cease from evil, but do good: Look on the places of Scriptures before named. 
Matt. 3.10 Mat. 25.41 judg. 5.23  Deborah pronounces a heavy curse against Nerosh, not for hurting or hindering the people of GOD, but because they did not help them against the enemies of GOD: and so the axe and curse of GOD shall be upon all those that be not as careful to do good, as to eschew evil. S. Paul professeth that he was a man of an upright life, and one that was unrebukable to the world, and yet professeth that all this was but as Dung without the righteousness of CHRIST. Philippians 3.4. It were good, if our civil honest men (as we call them) would consider this: they stand upon this, they defy all the world, who can say, black is their eye? they say no body harm, nor do none: well, grant that they say, (which is impossible) though they could abstain from all outward evil, as swearing, lying, drunkenness, whoring, pride, envy, etc. So as no man could lay any of these to their charge, yet here is but half a Christian, but one part of his life, for he must not only not do evil, but do good: Not only to bring forth evil fruit is damnable, but not to bring forth good fruit. And in the day of judgement CHRIST will proceed against men, not only for doing evil, but especially, for nor doing good.  
Use 2 Secondly, if such as abstain from gross evils be in danger of damnation for want of doing good, that is to say, because they have not led a godly life, bestowed much time in hearing and reading the Scriptures, praying and calling on God's name, doing works of mercy and equity to men, how much more those that abstain from no evil, but break out into all kinds of wickedness and profaneness. Such as make a mock of Religion, and seldom or never come to hear the Word preached or taught, but abound in all kind of sin and iniquity: If the Rich man be damned that did not give of his bread to feed the poor, good Lord! what shall become of those that have taken away the bread of the poor? that all their life have drunk down iniquity as it were water, their damnation doth hot sleep: If these things be done to the green tree, what shall become of the dry tree? In a word, if the not doing of good shall be punished so severely, as we have heard: Oh! what will then become of those whose lives abound in all manner of sin and impiety, whoredom, drunkenness, etc. Where shall such sinners as these appear? If the others which have seemed to have been just and righteous men shall not be saved: O consider this ye that forget God, 
Psal. 50.22  lest I tear you in pieces, and there be none that can deliver you. Psalm 50. and verse 22.  
But his delight is in the Law of the Lord. 
THAT is, the godly man, who is truly blessed and happy, doth wonderfully love, and is greatly affected with the word of Almighty God, and hath exceeding delight & joy in the doctrine of God, because there is revealed the will of God, whereunto men must be careful to frame and conform all their desires, thoughts, words, and deeds, because herein is chalked out and declared, the very highway to eternal life and salvation.  

Doctr. 2. A godly man performeth godly duties cheerfully.  Hence than we are taught this doctrine, that it is a special note and property of a godly man, to perform Christian duties to God willingly and cheerfully, and to make them his delight and joy.  
Indeed it is worthy, yea thrice worthy to be delighted in, both in regard of the Author of this Law, 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 & everliving 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 wisdom, truth, justice, wisdom, mercy, goodness etc. It is called by the Prophet David, 
Psal. 19.7. Reu. 22.18  a perfect Law, to the which if any man shall presume to add any thing, God shall add 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 Book of Life, and from the holy City. Hear, and no where else is to be found the true urim and THUMMIM, the urim that is, Light, and the THVMMIM, that is, Perfection: and the Saints of God in all Ages have esteemed highly of it.  
Thus did job, 
job 23.12.  I esteemed thy word more than my appointed food: Thus did David when he said, Lord, what love have I to all thy commandments, 
Psal. 119.  all the day long is my study in them. And David shows his wonderful love and account of it, by the names that he doth give unto it, calling it Doctrine, Testimonies, Commandments, Fear, judgements, Way, Statute., Word, etc. And in another place he saith, That it is more to be desired then Gold, 
Psa. 16.10 Mat. 22.37 Rom. 12.8  yea then fine Gold: that it is, sweeter than the honey, and the honnycombe. And this is that which the Lord himself doth require, when he saith: 
Levit. 1.3.  Hear O Israel, the LORD thy GOD is LORD only: 
Deut. 6.5.  And thou shalt love the LORD thy GOD with all thy heart, with all thy soul, and with all thy might. And so the Prophet David prayeth, O Lord, I beseech thee accept of the free offerings of my mouth, and teach me thy judgements. And this is the rule which the Apostle Saint Paul setteth down when he saith: 
2. Cor. 9.7.  As every man wisheth in his heart, so let him give, not grudgingly? or of necessity, for God loveth a cheerful giver. Now that which the Apostle speaketh of Charity and Alms, may truly be understood of every Christian duty: when we pray, we must pray unto God cheerfully, when we give thanks to God, we must do it cheerfully, 
Genes. 4.5  and so of all other duties of Gods worship laid down in his Word. And indeed this is it which doth put the difference between the godly and the wicked, the service of the one, and the service of the other. Cain will come with his Sacrifice aswell 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 he did willingly and cheerfully. And all those duties that are not thus performed, they have no life nor virtue in them, to give them any grace or acceptance with God. So that we see that outward profession is not enough to assure us of our salvation, if it be not joined with sincerity of heart.  
Now where it is said here, 
Reason.  that the godly man's Delight is in the Law of the Lord, there is great reason why the children of God should be thus affected to his blessed word and heavenly Doctrine above all things in the world, that it should be Sweeter unto them then the honey and the honnycombe. 
Tit. 2.11.   
First, because it is the bread of life, it is the power of God to salvation. 
Rom. 1.16  And therefore is called, the Gospel of the Kingdom, and the Kingdom of Heaven. 
Mat. 13.44  because it is that whereby men are brought to eternal life, and the kingdom of Heaven.  
Secondly, it is the effectual means and instrument which the Lord useth and hath appointed to beget all saving 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, even the heavenly Manna, whereby our faith is confirmed, and our soul comforted, yea it is the staff whereto we must lean in all dangers, as David saith, I had perished in my trouble, had it not been for thy word: Psal. 119. And, thy Rod and thy Staff doth comfort me, Psal. 23.  
Fourthly, the word of God is that direction whereby we may square all our thoughts, words, and deeds, as David saith, Thy word is a Lantern unto my feet, 
Psal 119.  and a light unto my paths: And without this we can not live well, but shall wander up and down as blind men in the dark.  
And last of all, it is the two-edged-Sword of God's Spirit, 
Matth. 4.4  whereby we must put to flight all the temptations of the Devil, so as we cannot repel them, or withstand them, unless we be skilful and cunning to use this weapon.  
This Doctrine may seem to reprove Use 1 the greatest part amongst us as wicked and ungodly, because generally men have no love unto the word of God, no delight in this heavenly Doctrine, it is not sweet nor precious in their eyes, but rather it is irksome and tedious unto them, it is bitter and unsavoury. It fareth with people in these days, as it did with those old people of the jews, unto whom should I speak and admonish that they might hear: Behold, their ears are uncircumcised, and they cannot hearken unto it, the word of the Lord is a reproach unto them, and they have no delight therein, jeremy 6.10. Now that men have no delight to the word of God, which is the very power of God to salvation it may appear.  
First, because men and women take no delight in Hearing, Reading, and Meditating on the word of GOD, you shall find a great number that will buy other profane books, that will hardly buy the Book of all Books the holy and sacred Bible: And if they buy it, yet they spend no time in perusing of it, in reading and meditating of it: Other Books are delightful and pleasant to flesh and blood: and this is the reason they do so much desire them, but withal, this showeth that they be carnal, not borne anew, for if they were, than would they bestow less time in reading and perusing those profane and unprofitable Books, and would bestow more time in reading and meditating on this blessed Book of God; yea, and the small account men make of God's Ministers, whom the Lord calls his Messengers and Ambassadors; yea, the Angels of the Church.  
Use 2 Secondly, seeing all the duties that we own to God, either of hearing, praying, etc. must be performed of us, not upon compulsion, but willingly and cheerfully: we learn that every action is accounted of by God, not according to the work itself, but according to the affection of the doer. This the Lord himself doth teach, when he saith, This people come near me with their mouth, and honour me with their lips, but their hearts are far from me: Esay 29.13. And therefore were their Sacrifices abomination to the Lord, as he again saith in another place. I can not away with your new Moons, And this was it made the poor widows mite commended above the rest that offered of their superfluity, Luke 31.3.4. He that shall give a cup of cold water to a Disciple, 
Mat. 10.41  in the name of a Disciple, he shall not lose his reward. Alas! what is the bestowing of a mite, a brazen token? or what is a cup of cold water? are they in themselves any thing worth to merit any thing at God's hand? No, no, but God accepteth the manner more than the matter, how they are done, more than what is done.  
Which may teach us to labour to have our affections tried, that whatsoever we do in the service of Almighty God, may be done in truth and sincerity of heart. This was jobs comfort when he said, O Lord, I have esteemed thy word more than my ordinary food! This was the Prophet David's comfort when he could say, Oh, how do I love thy Law! it is my meditation continually, Psalm 119. verse 97. And this shall be our comfort, when we shall go the way of all flesh, that we can say with good King Ezechias, Remember O Lord, that I have walked before thee in truth, and with an upright heart: That we have not been painted sepulchres, desiring to be accounted righteous before men, but within, full of all rottenness and corruption, but have laboured rather to be approved of God.  
Oh how ought our hearts and souls to be inflamed in a holy and godly zeal towards the word of God, the law of the Lord here spoken of, yea we ought more earnestly to long for the waters of this well of life, than ever David did for the waters of the well of Bethlem: and when we have tasted how sweet the Lord is, never, oh never to deal with the Lord, as the people of Israel did, 
Io. 4.15.  which loathed the Manna that was sent them from heaven. But much better shall it be for us to cry out with the woman of Samaria, Lord give me to drink of these waters: for these waters being once tasted of, will keep a man that he thirst not again, but shall ever be refreshed by the same to eternal life.  
Lastly, let us herein labour to Use 3 manifest our unfeigned love and liking of the Word and Law of God, even by our obedience thereunto, that we desire to frame our lives thereafter, to obey the doctrine and word of God in heart and life, to be reform by it, and to be conformed to it: CHRIST maketh this to be the eare-marke of those that are his Sheep, namely this, That they hear his voice and follow him: And again, 
john 10.  Hereby shall all men know that ye are my Disciples, and love me, if ye keep my Commandments. So hereby shall men know that we love the Law of God, if we study to keep it, to obey it in heart and life: But if we have in us no care to live thereafter, but break the Law of God continually, and rebel against his Commandments: how can we be said to love the Law of God? If a man should say he loveth the King's Laws, and likes them well, and yet should every day break them wittingly and willingly, and be ever playing the Traitor, would not all men condemn him as an hypocrite and a liar? So, though most men do say they love the Word of God, and delight in his Law, yet seeing they do daily break it, and rebel against it wittingly, and willingly; by swearing, lying, profaning of his Sabaoth, drunkenness, swilling, pride, uncleanness, etc. It is manifest they have no love unto it.  
Thus much of the first part, showing that the godly man is well affected to the heavenly Doctrine of the word of God, it is the delight and joy of his heart.  
Now in the second part of the Verse, the Prophet David showeth the exercise of a godly man, that as in his heart he loveth and liketh the Word and heavenly Doctrine of the Law of God, so in his life he is conversant in the same, his Meditations are much spent therein, he is said to meditate therein day and night. That is, the godly man doth much muse and meditate, often exercising his mind with calling to mind and remembrance the heavenly Doctrines, comforts, and instructions of the word of God, and this he doth not slightly and carelessly, but seriously and with good advice, and to this end doth evermore set some time apart every day, morning and evening, two times a day at least, for the performance of this godly duty.   
Doth meditate day and night. 

Doctr. 3. The Law of god is a godly man's chief delight.  Here we see still, that a godly man, and one that shall be truly blessed, the Lord requireth that he be no stranger, and such a one as seldom, or never, searcheth the Scriptures, but that he be much and often exercised in the holy and serious meditation of God's Law, in the diligent searching, perusing, and particularly applying of the heavenly doctrine of the word of God. And indeed this is here set down as a true fruit of our love to the word, as the love of the word is made a true fruit of a godly man: for as it is impossible a man should be truly religious, and fear God, & yet have no sound love nor delight in the word of God; so is it likewise impossible a man or woman should truly love the word of God in their heart, that seldom, or never, bestow any pains in the serious and earnest meditation of the same. David calls God to witness, that the love he bore to the law of God, was exceeding great, when he said, O how do I love thy Law! 
Psa. 119.97  And in the same verse he seems to prove the same to God, it is my meditation continually: which indeed is a note of true love, to be ever thinking of the thing beloved.  
And in very deed, the careful and diligent study, the often and earnest meditation of the word of God, is the very life and strength of all our worship and service of God: for if men should read much, and never meditate, it would do them no good: if men should hear much, & often, & never meditate, they should be little the better. If men should pray much and often, and never meditate, they should find small comfort. If men come often to the Sacraments, and do not before and after meditate of the Covenant of grace, they should not receive much good thereby: so that you see that Meditation is all in all, it puts life to our reading, hearing, praying, receiving; and without it, all our reading, hearing, praying, and receiving, will stand us in small stead.  
For without this Meditation this Law, that is, the word of God, will either in time be forgotten, whereby we shall become unmindful of it; or else it will prove as a Talon hid in the ground, utterly unfruitful unto us: for this Meditation indeed is the third step of a true convert. The first is to hear 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 never found in the unclean, but in the clean beasts.  
True it is, that hearing and reading the Word, will beget knowledge, but Meditation is the special means to work upon the affection, for else all our knowledge shall only be in general, idle and swimming in the brain, which may well be called braine-knowledge, but no heart-knowledge: but by serious Meditation we do apply that we hear, to our own selves in particular: laying the Doctrine to our own hearts, applying it to ourselves, to comfort our sad souls, to humble them for our sins, and to square our lives thereby, that we may in all things keep a clear conscience before God and man. The Lord gives joshuah a strait charge to do thus: Let not the Book of the Law depart out of thy mouth: But meditate therein day and night: That thou mayest observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and thou shalt then have good success, joshua 1.8. and Deuteron. 6. vers. 6.7.8. And thus the servants of God have been much exercised in meditation, and thereby have grown wonderful, not only in knowledge, but in practice, as we may see in David, Psa. 119. who took great delight in God's Law, and made it his meditation continually. And of Isaac it is reported, that he went out into the fields in the evening to meditate, Genesis cha. 24.  
This reproves the common fault Use 1 in the world, that most men utterly neglect this duty, seldom or never settle themselves to meditate in the Law of God, and his heavenly Doctrine. It is hard to find a man or woman that makes any conscience of this duty, to set themselves apart, and set themselves in God's presence, to call to mind, that they have heard and learned, to apply it to themselves in particular, to humble them, or to comfort them. And this is the cause why most men hearing, and reading, so much as they have, yet profit so little in knowledge, faith, repentance, and obedience. They can be content to hear the word preached and taught, and it may be, now and then to read a chapter: but to think upon it, to ruminate upon the word of God, and as it were to chew the Cud, to call the same to mind again, to apply it to themselves, to labour to profit by it: this they cannot endure, 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 God's word as most be? So void of knowledge, faith, repentance, humility, zeal, patience, and the like gifts and graces, which accompany godly and holy meditation? For books of Statutes men will not only have them in their houses, but at their finger's ends: but Bible they have none: And if they have, it lieth upon the desk or table, and they read it not. And if sometimes they read, yet they never meditate thereon.  
This may admonish all men, as Use 2 they love their own souls, to make more care and conscience of the performance of this duty, to call to mind that we do hear or read, to think and muse upon it, to chew the Cud, to lay it to heart; yea, and to apply it to our own souls and consciences in particular: This is like the rumination or chewing of the Cud to lay it to be found only in the clean beasts, whereas they which chewed not the Cud, 
Deuter. 14 6.7.  were unclean: This is the mark and property of a godly and Blessed man, whereas the not doing it, is the mark of a wicked & ungodly man. Let us 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 think of honours, some of pleasures, some of riches, some of one thing, and some of another. And of these they dote and dream, talk, and speak continually. But here we are taught another lesson, namely, that our minds must especially be set upon the word of God, that must be our delight, and the joy of our heart.  

3. Point.  The last point in this Verse, is the circumstance of Time, namely, not by fits: But the godly man keeps a continual course in the study and meditation of the word of God, so as he setteth apart some time for the worship and service of God, at least twice a day to meditate and study in God's Book.  
Hence we learn, that every one 
Doctr. 4. A godly man sets some time apart every day for God's service.  that will live a godly life, and so please God, that he may find comfort to his own soul, and be blessed in the end, must set some time apart every day for the worship and service of God, to read, pray, and meditate: and at the least twice a day to call upon his Name, to read the word of God, and to study therein. This is that the Lord commandeth his people to offer unto him every day, the morning and the evening sacrifice, at the least twice every day, they were commanded to worship God: and so the holy Patriarches were wont to worship God morning and evening. So we read in Gen. 24.63. That godly Isaac went out into the fields in the evening to pray or meditate, to make himself fit to pray. And, 
job 1.5. Acts 10.2.  job rose up early to offer sacrifice, and called his family together: and this did job every day: and David in many Psalms showeth that he did set some time apart every day, to worship God, in praying, reading, meditating, etc. Cornelius worshipped God continually, 
1 The. 5.23  that is, every day, according to the rule of the Apostle, Pray continually. And that we should not be weary of well-doing, Christ spoke the parable of the unjust judge and poor widow to this end, that we ought always to meditate, pray, etc. and not wax faint and weary, Luke 18.1. The meaning is not that men should leave their callings and other business altogether, to attend upon hearing, reading, meditating, etc. but that we should be much and often in meditating, in prayer, in reading, etc. and in performing these blessed duties unto almighty God. And at the least, three times a day, to pray and call upon the name of God: In the morning when we do arise, to give unto God hearty thanks, for keeping us the night past, and to crave for a blessing at his hands over the day following: At noon again, when when we receive his good Creatures: And at night when we go to rest: And this godly practice the word of God prescribes us, and the examples of the godly do teach us: 
Dan. 6.10.  Daniel prayed three times a day upon his knees unto God and praised him, as his manner was, though the King had made a strict Law against it. Evening, morning, and at noon, will I pray unto thee, Psal. 55.17. And again, Seven times a day will I praise thee, Psal. 119.164. That is, many times. For the morning, Early in the morning will I direct my prayer unto thee: 
Gen. 22.2. job 1.5.  And thus did Abraham, Isaac, job. Secondly, at noon or midday: so did Peter, Peter went out to prayer about the sixth hour, Acts 10.9. That is, about twelve of the clock, or noontide. Thirdly, at night in the evening when we go to bed to take our rest, 
Genes 24. Psa. 139 11 Psal. 19.5. Mat. 13.23. Esa. 28.3.4  we must then remember likewise to render the Lord thanks for the comfort of the day, and to crave his blessing for that night. Neither is this all, but in the night time when sleep is departed from a man, and Nature is sufficed with rest, he doth even then call to mind the heavenly Doctrine of the word of God, and doth muse and meditate therein, as the Text saith here, even day and night. For God which hath bounded the day with the night, hath set no bound to a godly man's meditation. It is nothing to be, first, one that heareth the word: secondly, one that receiveth it: thirdly, with joy: if four, it shallbe but for a time only, if he shall not also continue, and constantly persever to meditate therein day and night.  
So as we see this is our duty, to set some time apart every day to worship God, as to hear, read, pray, meditate, etc. We see men do set apart, depute, and ordain some certain time every day, for the food of the body, at the least twice a day, to eat and drink, how much more than should we be careful for our Souls, every day, to read, meditate and to pray? Of all the time we spend in this world, none will be more comfortable unto us in death, when we shall go the way of all flesh, then that which we have bestowed in the service and worship of Almighty God.  
There is not now one hour spent in the service of God, but will then minister cause of joy and rejoicing; neither is there now one hour spent in the service of sin and of Satan, but the remembrance thereof will then be a terror unto the soul, Oh that men would be wise, then would they understand this: they would consider their latter end, Deut. 32.29.  
This seems to reprove the common carelessness of the world, most Use 1 men and women spend all their days in delights, and vanities, in sports and pastimes, in scraping and raking together the things of this life, and in the mean time find no time at all to serve God, that in twenty four hours hardly can spare one to serve God, one to read, hear, pray, meditate; yea, how many be there that never open their books to read one chapter in the Bible all the Week long: How many be there that never spend one quarter of an hour in Meditation, which never call upon GOD from Sunday to Sunday: doth not this prove men to be carnal and ungodly? Do not these men do nothing of conscience, or with delight and love to GOD and his worship, but all for fashion sake, or fear of the Law? What difference is there betwixt those men, who seldom, or never call on the name of GOD, and the beast they ride on? The beast arises in the morning out of his den and streaks himself, goes to his meat, and so to work: Even so do they, never 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 upon their labours? Yea, how can they choose but fear some fearful judgement and curse of God to overtake them? And no doubt the cause why many ride and run early and late (and do not call on God for a blessing upon their endeavours) cannot prosper and thrive in the world: No, God sends sometimes judgements, plagues, and punishments upon them, and all for the neglect of this godly and Christian duty, it is just with God both to cross and to curse both them and their labours. 
Psal. 14.   
Again, by the rule of this doctrine they are no less to be reproved, 
Note.  who can be content now and then to Hear, Read, Pray, and Meditate, etc. But this must be at their leisure, when they have nothing else to do; burr to keep certain times Mornings, Noons, evenings, to leave all sports, pastimes, delights, and business to go to GOD, and serve him, and call upon his name, they cannot abide that, they will not be so tied and restrained; but as the man in the Gospel, when CHRIST called him, first he must go bury his father: and him that would go Bid his friends farewell. So many could be content to serve God, and to pray unto him, but they must keep their friend's company: or as those that were bidden to the feast; One hath his oxen and gain to hinder him, an other his wife, his pleasures and delights, which he is married unto, and so can find no time to serve God, even the least thing in the world is matter sufficient to hinder them from serving of God, these men show that they find no comfort at all in the service of Almighty God, no good, no fruit, no benefit: for if they did, they would not be such strangers unto it.  
Let every one be exhorted and Use 2 stirred on to this duty, if we have not begun, now to begin, and in the fear of the Lord to imitate God's children, as David and the rest. Let us set some time apart every day for the word and prayer, else we shall never prove ourselves good Christians, else we should never find true comfort, else we can never look for God's blessing upon us: let us then set apart some of our idle time that we bestow in talking, in walking, in playing, in vain delights, or else idly, and bestow it on God's service and worship, in hearing, reading, praying, meditating, etc. David early in the morning prevented the day light, yea at midnight would he be so busied. The Eunuch in his journey was reading the Scriptures. Let us than never arise in the morning, or go to bed, but as duly let us ever be mindful of this duty. Let us not misspend our precious time. Let us (I pray you) consider why we live here in the world, not to spend and consume our time in toys and vanities but to serve God, and to seek for comfort and salvation unto our own souls: Let us therefore so spend it as we may have comfort in the end.  
Last of all, we are here exhorted Use 3 to be very careful, after we have begun a good course in godliness, to persever and to continue in the same, Day and Night, even unto the end; not only in the daytime of prosperity, but in the nighttime of adversity, for unto GOD The day and night are both alike. 
Ps. 139.12.  Many make a fair beginning, but the end is very fearful and dangerous: Many lay their hands to the Lords Blow, 
Luke 9.62  but in the end they look back. Lot's wife seems as forward as her husband: she goes out of Sodom as well as he, she takes her journey with her husband, but she did not continue and hold out to the end, but looks back, contrary to the commandment of God, and so was turned into a pillar of Salt: And she being made a spectacle to all backsliders, our Saviour puts us in mind of her, when he saith, Remember Lot's wife. 
Luk. 17.32  And Paul, when he had Preached the Resurrection of CHRIST, Agrippa said unto him: Thou persuadest me almost to become a Christian, 
Act. 26.28.  But there he stayed and rested and would proceed no further. These are fearful examples, It had been better for such, They had never known 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 affirmatively, showing what he doth carefully embrace and follow: But his delight is in the Law of the Lord, etc.    

The first Psalm.  VERSE. 3. 
He shall be like a Tree planted by the Rivers of waters, that will bring forth her fruit in due season, whose leaf shall not fade, so whatsoever he shall do, shall prosper.  
HItherto the Prophet David hath described unto us a godly and righteous man, such a man as is truly blessed: both negatively showing what be the evils he must carefully shun and avoid, as also affirmatively, by those virtues and holy duties which he doth carefully embrace and follow.  
Now in this Verse the Prophet proceeds to set out the happiness of a godly man, 
Wherein the godly man is blessed. Parts of the verse.  or wherein his happiness doth consist. And this doth he, first, by a similitude, comparing him unto a pleasant, fruitful, and flourishing tree: secondly, by that blessed success God gives unto a godly man in the end of this verse.  
The precedent part of the verse, the similitude itself, 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 every common or trivial Tree, but such a Tree, which for the original of it, planted: secondly, for the situation of it, By the rivers of waters: thirdly, for the property of it, that will bring forth her fruit in due season: four, by a contrary property, whose leaf shall not fade.  
First then, observe 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 boughs, or branches, even so doth man this mystical tree. He hath his head which is the root, and hair as small roots, his body as the stock, and his arms and legs as so many boughs, and fingers and toes as lesser twigs: Only the difference between the natural tree, and man this Mystical Tree is this: The natural tree is rooted in the earth, 
Gen. 27.28.  receiving as Esau's blessing the Fatness of the same; but man, this Heavenly Plant, derives not his juice and nourishment from the fatness of the earth but from heaven above, according to God's wise disposing of his root, which is above not below: and therefore are we exhorted by the Apostle to set our affections on heavenly things, and not on things here below, for we through Christ, 
2. Pet. 1.4.  are made partakers of the Divine Natute, in heaven therefore must our conversation be.  
Secondly, 
2 In growth.  man may be 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, grows to be stronger and stronger, till it come to perfection, and then again gins to whither & to dry up; so fareth it with man this Mystical Tree, while he is in the state of infancy, he is as a tender twig, and his mind is as flexible as a twig: easily inclined to virtue if he be accordingly educated, or else to vice if the same be neglected: an excellent caveat to all parents and governors 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 be cureless: 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 than decay and declines: so fareth it with man, let him seem to be as tall and as strait as a Cedar Tree, he must become a shrub again, and stoup to age. For man's life is well compared to a day, whose evening will most certainly follow his morning, until the night of death cause him to sleep in the grave: For as there is a time to be borne, 
Eccle. 3.1.  so there is a time to die. Be it, that now thou seemest to be as strong as the Oak, and as tall as the Cedar, as flourishing as the bay Tree; yet at last rottenness will creep into the strongest Oak, and strength and tallness will be abated in thee, when the keepers of the house shall tremble, 
Eccl. 12.3.  etc.  

3 In State.  Thirdly, man may be compared to a Tree in respect of the State of a Tree, and that divers ways.  
First, as the talest Cedar is in greatest danger of wind and weather: Even 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 subject to the assault of Satan, and the rage of wicked men: And men of such excellent places in Church, or Commonwealth, are more subject to changes, disfavours, to envy, insurrections, poisonings, murthering, as to so many raging winds, whereas those that with little David, Tend the Ewes great with young, are free from these assaults.  
Secondly, it is commonly seen the more tall the Tree is, the less fruitful. So fareth it with man naturally, unless men be seasoned by grace, riches, honout, dignity, or the like, are great occasions of an high mind, and a high mind is like unto a Mountain, which the higher it is, the more barren it is. Whereas if he be mean, and humble of Spirit, he may fitly be compared to the valleys, which are ever fruitful and as the Psalmist saith, Stand thick of Corn: For humility is the ground work of Christian virtues, and pride the root of all evil, and the queen of all vice.  
Thirdly, and lastly, the end of every tree is to become either timber for building, or fuel for burning: So fareth it with man this Mystical tree; when death cometh, which is God's Axe by the which he doth cut us down, he becometh either timber for the Lords house, when this earthly tabernacle shall be destroyed, 
1. Pet. 2.5.  to be a building, not made with hands, but eternal in the heavens: or else alas but fuel for the fire of God's wrath, 
Esa. 30.33.  even in Tophet, where there is fire and much wood, and where the Lords wrath, as the bellows, shall never cease blowing and kindling the same.  

Doctr. 1. Minister's duty to instrct the simplest.  It is here first of all to be noted that the Spirit of God sets out the happiness of a godly man, by comparing him to a goodly green Tree. Hence we learn, first of all that it is not only lawful but a commendable & profitable kind of teaching for God's Ministers to illustrate points of doctrine by similitudes and comparisons, so that they be familiar and fit to make the people conceive what they teach; and to raise comparisons from the Blow and Ploughshare, to that end, that even the simplest in a Congregation may understand 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 Saviour himself, 
john 15. Math. 13. john 10.1.  who in all his Sermons useth both Parables and Similitudes, comparing good men to good Trees, bad men to bad Trees, 
Mat. 3.10. Luke 8.4.  comparing Himself to a Vine, the Father to a Husbandman, us to Branches; Himself to a Shepherd, we to Sheep, and the word to twenty things: as Seed, Mustardseed, etc. to teach all those that are Gods Ministers, that when they preach unto their people, that they lap not up their speech in a mist of words, but so to deliver it as that the meanest and shallowest amongst the hearers may understand it. Thence came the profession of Paul, we preach not ourselves, but Christ jesus our Lord, 2. Corinthians 4.5. And hence came that worthy resolution of his, I had rather in the Church to speak five words, etc. that I might instruct others, than ten thousand words in a strange tongue, 1. Corinth. 14.19. In which words, by strange tongue, we are not simply to understand Hebrew, Greek, Latin, etc. but by speaking of the mother-tong in a strange manner. Preachers are fitly compared to a Nurse; a Nurse doth half chew the meat to the little one, and doth babble unto them in their own stammering tongue: so must Preachers proportion their Doctrine to their hearers capacity, and fit his tongue to their understanding.  
This may serve to reprove such kind of Preachers, who seek not to preach CHRIST crucified, but preach themselves, even such as in handling the word of God, & preaching the Gospel, seek to show their own learning, wit, art, and memory, and so indeed preach not Christ, but themselves, like the old Pharisees, Loving the praise of men more than the praise of God: But what, shall David the Prophet of the Lord, or rather, the Spirit of God in him, stoop so low as to speak to the understanding of all men, by similitudes, comparisons, and the like: And shall sinful man, a worm of the earth, exalt himself above God, to seek only to tickle itching ears with the words of man's wisdom?  
Seeing Gods Ministers must be Use 2 faithful Teachers of the truth of God, and must deliver the same in the plain evidence of the Spirit, not with the enticing words of man's wisdom; This serves to direct the hearers in the Art of Hearing: They must submit themselves to God's ordinance, and be ready to know the will of God, we must not have itching ears, that are not able to suffer wholesome Doctrine, like the Gentiles who despised the Preaching of the Apostles, because it was not styled with man's painted eloquence, esteeming it foolishness. What is this but to stint the Spirit, 
1. Cor. 1.21  and to teach the Lord to speak? prescribing the Minister what he shall say, and restraining our hearing what we will hear? What then will follow but that we shall hear without fruit, and the word to be unto us only a savour of death unto death.  

Doctr. 2. Double use of all the creatures of God.  Hence we observe here 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 use, one Natural, the other Spiritual. As a Tree in nature signifies such plants of the earth as bring forth fruit according to their kind. Now besides this natural signification, it serves to put us in mind what we ought to be; 
Math. 3.10  namely, friutfull trees in the Lord's orchard, lest if we be barren, or bad, we prove fuel for the fire. A man having a tree in his Orchard, if it bring forth nothing but leaves, he will cut it, and prune it, and dung it; but if after all this cost and labour it remain still barren, he will then hue it down as good for nothing but fuel for the fire. Hereby we may see how God will deal with us: We be all Trees here planted in the Lord's orchard, he doth water us with the preaching of the Word, he cuts us and prunes us. 
Esay 5. Luk. 8.4.5.  Now if after much cost and labour we shall remain barren still, if the Lord come three or four years, and still no fruit will be found, He will then bethink him to stub us up that we cover not the ground. So by Sowing of corn into the ground to maintain man's life, our Saviour leads us to consider of another thing: for as the Sower casts his Seed abroad into sundry sorts of ground, and they according to their nature, bring forth fruit accordingly: Even so the Minister of the Word, scatters and sows the seed of God's word into the ground of men's hearts, and as they be prepared, so they bring forth fruit: So by a weavers shuttle we see the shortness of man's life, gone in a moment. Dost thou see how the wind drives the chaff and dust of the earth about, giving it no rest until it be clean dispersed away? Oh! consider then how the curse of God shall follow and torment the wicked, 
Verse 4. of this psalm  and never let their souls be at rest, till it consume them. Dost thou lie down into thy bed every night? oh! remember that thou must shortly lie down in thy grave, be covered with dust, and therefore prepare to die in the Lord. Dost thou see the beautiful grass and herbs of the earth cut down and whither away? 
Esay 60.  so thy beauty and riches shall fade and perish. When thou seest a stinking carrion, there behold a picture of thine own self, for no carrion is so loathsome to man, as a rebellious sinner to God. Dost thou put on thy  to cover thy nakedness? Oh labour for the precious robes of Christ's righteousness, That thy filthy nakedness do not appear. 
reve. 3.18  Dost thou but wash thy hands in water, oh labour for the blood of jesus Christ to wash away the spots of thy sins? 
Psal. 51.15  Dost thou but sit down to eat and to drink to nourish thy body, without which it could not live: Oh consider that thy soul doth much more stand in need of the bread of Life, the food of thy soul? Dost thou see sometimes brimstone burning: oh consider and quake for fear of the dreadful judgement of God upon Sodom and Gomer, that were burned with fire and brimstone; and how all sinners shall have their portion in the Lake of fire and brimstone? 
Gen. 19  Dost thou but take a book into thy hand, and open it leaf by leaf: Oh consider, that the time will come when the Books of thy conscience shall be opened, 
Reu. 20.  wherein all thy sins are written one by one, and thou shalt then receive according to thy works. And thus we see that of all the creatures of God, there is a double use to be made of them: The one Natural, the other Spiritual, one Temporal, the other Eternal.  
He shall be like a Tree planted by the Rivers of water. 
THIS part of the similitude, doth signify unto us our implanting and engrafting into JESUS CHRIST his Mystical Body, by the work of GOD'S Spirit, and by the means of a true and lively Faith.  
This word Planted, it is a Metaphorical speech and borrowed from the practice of Husbandmen, who first take up their plants out of the nursery or place where they first spring up, and then Plant them in the Orchard or Vineyard: So fareth it with man this Heavenly Plant. And the comparison holds good in divers things.  
First, for the circumstance of time when the plants of the earth are thus removed, and that not usually in Summer, when the heat of the year is up, and the sap is gone up into the plant, but in the winter time this is usually to be seen for the most part. Even 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 Summer of peace, when all things outwardly may seem to go well with a man, & he saith peace, peace; but when God doth give unto a man the sight of his sin, and lets him see the reward of sin, even eternal death: Oh, 
Rom. 6.  when a man's sins do thus muster themselves before us, and against us; Oh this winter time, this time of affliction and sorrow: now is the season of the removing of this heavenly Plant man..  
Secondly, as a Plant is removed, not when it is fruitful, but removed to that end it may be fruiefull: So fareth it with man this Mystical Tree: We are not fruitful by nature before such time as we are planted and engrafted into jesus Christ, for till then we bring forth nothing but bitter and unsavoury fruit; but we are planted to that end we may be fruitful, and being once in Christ, we shall then as living Plants of that lively Stock, bring forth fruit incontinently.  
In particularly, this Planting hath in it two things 

1 Plucking up.  
2 Setting down.    
The plucking up shadows out unto us three things in the conversion of a sinner.  
First, our separation from the world, he cannot be in Christ that hath his rooting still in the earth, amongst the men of the world: and therefore, as we have heard before, we must be careful, that we walk not in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful: They are as so many noisome shrubs that will be ready to fret the tender Plants of the Lord, and to annoy them, and therefore we must be removed from amongst them, that is, must have no secret society with them.  
Secondly, it signifies our deliverance from the power of original sin thus: For as a Plant once removed receives no more juice nor nourishment from the old earth, from which it is removed, but from that soil into the which it is planted: So fareth it with this heavenly Plant, being regenerate and engrafted into jesus Christ, there will follow such a change of will, affection, understanding, and the like faculties of soul and body, that whereas before they were altogether earthly, carnal, and vain, so now they mind heavenly things, being sanctified by the Spirit of Grace; and the power of Nature, 
Rom. 6.  that is, that old sap of sin, being done away.  
Thirdly, it signifies a Christian man's sorrow for sin: for as no Plant can be removed from one place to another, but the axe, and other instrument, of the Husbandman, must be laid unto it, and many a root must be cut off before it can be removed: So fareth it with man this Heavenly Plant; the Lords Husbandmen, which are his Ministers, they must bring the Axe of God's Word, and lay the same to the root of our consciences, and we must have many an unprofitable sprout of nature cut off, before we can be taken out of nature, and engrafted into jesus Christ; the roots, that is thy affections, that have taken such deep rooting into thy profits, into thy pleasures, and the like; All these must be cut off before thou canst be planted into Christ.  

Doctr. 3. All men that are not engrafted into JESUS CHRIST are miserable.  Hence mark, in that the Prophet David, compares a godly man thus to a Tree, not wild but Planted, and that by the Rivers of water, and that this is a sign of our insition or engrafting into CHRIST his Mystical Body whereby we are made Members of the same. Hence I say, we are taught that all men out of CHRIST are miserable, only they be blessed that be united unto JESUS CHRIST, and engrafted into his mystical body. Our Saviour speaketh of this when he compares his Father to a Husbandman, himself to a Vine, and all of us to Branches: Now he shows, that those that be not engrafted into him, that they be but dead and withered boughs, and therefore they must be burned in the fire. We are all by nature wild Olives, 
joh. 15.1.2 Rom. 11.  that bring forth nothing but sour and unsavoury fruit till we be transplanted by the Spirit of God, and engrafted into the sweet Olive jesus Christ. We see this plain by common experience, take a sienna from a Tree, and unless it be engrafted into another Stock, it will die and never bear fruit: So, unless we be grafted into jesus Christ by faith, 
Ephe. 2.1.2.3. john 5.6. john 8.35. Rom. 3.13. Eph. 4.18.  and the Spirit of God, we must needs whither and come to nothing, but prove fuel for the fire of God's vengeance. And Paul showing the estate of all men by Nature, out of Christ, saith, that we are all dead in trespasses and sins; The children of wrath; 
joh. 3.3.5. 1. Cor. 4.4. 2. Tim. 2.26. joh. 8.33.  yea the very vassals of the devil, and limbs of Satan, heirs GOD'S vengeance and eternal damnation, we are without GOD in the world, strangers from the commonweal of Israel, in a cursed and damnable estate. Unless a man be borne anew he can never enter into the Kingdom of Heaven. Yea, the Devil is called the God of this world, because all men, by Nature, are his vassals and slaves, he reigns and rules in them. 
Rom. 7.23. Exod. 1.11 Colos. 2.3.  We are in the devils claws, and taken in his snares to do his will. This is the common slavery of all, high, low, rich, poor, noble, and simple. Let men boast never so much in outward respects, as sometimes the jews did, we were never bound to any; yet until the Son of Righteousness Christ jesus do make them free, this is their captivity. We read in what an intolerable bondage the people of Israel were in, in Egypt under Pharaoh: But it can no way figure out unto us the miserable slavery and bondage that every man is in under the spiritual Pharaoh Satan: for here the soul, the will, the affection, and all are captived and held in his snares To do his will.  
The use hereof may serve to humble Use 1 us, and to cause the lofty to strike sail, which joy so much in outward things, riches, honour, beauty, strength, authority, etc. Alas! what of all these when in the mean time thou thyself art but a slave unto sin and sathan, a dead and withered Tree, reserved for the fire of GOD'S wrath, eternal death is thy surest inheritance: If thou hast thy right what canst thou expect but the fire of hell? It is Nature's desert, and that which Nature doth aim at: Why art thou then (O man) so secure when thy sins have cast thee into such a dismal estate: Oh let us labour to come out of it, let us not suffer our eyes to sleep, nor our eyelids to slumber till we have got the assurance that we are taken out of the state of Nature into the state of Grace, and to be by faith engrafted into this true Stock Christ jesus.  
Use 2 Secondly, this shows that all those that live and die in the estate of Nature unregenerate, not borne anew, not engrafted into jesus Christ, must needs perish and be damned for ever. The Apostle shows that all men by Nature be stark dead in trespasses and sins, 
joh. 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 poor; old, young; learned, and unlearned: This is that our Saviour saith, Unless ye repent ye shall all perish. 
Luke 13.5.  And again, If any man abide not in Me, he is cast off as a withered branch, 
john 15.6.  and men gather them and cast them into the fire, and they burn: Oh! how should this admonish all men to look about them: It is wonderful to see how men go on from day to day, securely in their sins, and neither think of heaven nor hell, but persever and continue in their ignorance, unbelief, and hardness of heart, in swearing, contempt of the Word, profaning the Sabbath, in lying, stealing, adultery, etc. 
Psalm. 50.  O consider this ye that forget GOD! Oh consider the woeful and fearful estate of all such as live and die out of Christ in the estate of nature, they must needs perish and for ever be damned: Oh think of this, and the LORD give thee understanding in all things, that every day thou risest thou art in danger to lose thy own soul, and therefore lay this doctrine to heart, and know that it is not good to dally in such points, God will not be mocked: And therefore now begin to repent and turn unto God while it is called to day: Defer no longer, but repent and seek to be reconciled to God while it is called to day.  
The second part of this doctrine is, that as all those that be out of Christ, are miserable and cursed, and if they live and die in the state of 
Doctr. 4. Only the regenerate man is happy & blessed.  Nature, cannot be saved: So on the other side, all those that are Regenerate, and borne anew, that be engrafted into jesus Christ by Faith and the Spirit of God; so as they be the true and lively Members of Christ his Mystical Body, they are blessed and happy. Now that these are blessed it may appear in that blessed prayer Christ made a little before his passion; He begs this at his Father's hand, 
john 17.  That all the Elect might be one in Him, and He in them: And this He begs often and earnest unto his Father for; which shows, that it is a matter of endless moment and great importance. Now that such as be one with Christ, are truly blessed, let us consider a little what great and incomparable benefits we receive by this our planting and engrafting into Christ his Mystical Body.  
First, hereby it comes to pass that every true Believer hath sweet union and communion with God the hour, and which shall one day as certainly be executed upon the wicked, as now they live.  
Now in jesus Christ, by being united to him, and being members of his Mystical Body, we have three wonderful remedies, against these three fearful miseries.  
First, for the bond of obligation against us, He hath taken it away, 
Col. 2.14.  and nailed it to his Cross, and crossed and canceled the same with his own Heart Blood.  
Secondly, for the stinking filthiness and corruption of sin, Christ hath both perfectly obeyed the Law for us, 
Rom. 8.1.  and also covered us in his own righteousness, as jacob in Esau's garment.  
Thirdly, for the most just and intolerable punishment, 
Esay 53.5. Gal. 2.20. Reu. 1.6.  He stood in our steed upon the Cross, and paid the full price and punishment for our sins: for when Christ suffered in our steed, it was as much as if we had suffered.  
The fourth main benefit which every godly man hath, by being one with Christ is, Sanctification: which is a wonderful and supernatural work of God's holy Spirit, whereby every godly man, that is a true and lively Member of jesus Christ, is freed, both in mind, will, and affection from the bondage and slavery of sin and sathan, and is by little and little enabled and strengthened by the Spirit of God, to will, desire, and approve that which is good, and holy, and to walk in it.  
And this Sanctification hath two parts, Mortification, and Vivification: by the former is sin every day more and more mortified, weakened, and consumed: by the later, inherent righteousness is put into them, whereby they walk with God in newness of life.  
Now both these parts of Sanctification are wrought after this manner. First, after the Christian man is united to Christ, planted into him as into a Stock, and become a living member of his mystical body, Christ jesus then by his Spirit works in him two blessed works.  
First, the godly man engrafted into jesus Christ, receiveth power and strength from the death of Christ to die to all sin: So as the power of Christ's death and passion doth kill sin, and mortify their corruptions, For as many as are baptized into jesus Christ, are baptized into the similitude of his death. Rom. 6.4. So as the death of Christ is as a corrosive to eat up and to consume all rotten flesh, and the corruptions of our hearts, it eats out sin and frets it away by little and little, till it be utterly abolished by death when our Sanctification shall be perfected.  
Secondly, every godly man receiveth power and strength from Christ's resurrection to rise out of the grave of sin to newness of life to walk with God in holiness and righteousness. Even as we see all the parts of the body being joined to the head, receive life & motion from it: Even so every Christian, as so many parts and members of Christ jesus the Head, receive from him spiritual life and motion, whereby they walk with God in new obedience.  
Use 1 This doctrine doth first of all condemn the doctrine of the adversary, That man hath free-will in himself: we see here, that this mystical Tree Man, must be planted, he can not plant himself. Indeed man at his first creation had free-will in himself, but since his fall, that blessing is now fallen away and utterly lost in man. And the proof of this point may appear unto us, if we will rest upon the testimony of God himself, who professeth thus of man, that The imagination of man's heart is evil, 
Gen. 8.21.  from his youth up. Now what good can be willed of him who is first evil? Secondly, whose heart is a fountain of all evil. Thirdly, whose imaginations, as streams of that fountain, are evil, and that not for a time, but ever from his youth up. So that now since the fall of man, the freedom of man's will to goodness is so enthralled and eclipsed, as that of ourselves we cannot plant ourselves into grace, or into Christ: for we are as Trees, not planting ourselves, but must be planted by God, For he shall be as a Tree planted.  
This magnifieth the free grace of Use 2 God above man's free-wll, or merit; for whereas we do fail to plant ourselves, yet, 
Lam. 5.21.  as it appeareth by the Text, we are planted. It is the Lord that must work in us both the will and the deed; he must turn himself unto us, before we can turn unto him. This is acknowledged by the Prophet Daniel in that worthy prayer of his when he saith, 
Dan. 9.9. Rom. 6.23 Ephes 2.8. Luk. 12.32  Compassion and forgiveness is in the Lord our God, albeit we have sinned against him. This is taught by the Apostle when he saith, that Eternal life is the free gift of God. Yea our Saviour Christ himself doth confirm the truth of this when he saith; 
Mat. 15.13 Ephes. 1.6. 1. Pet. 2.10  Every plant which my heavenly Father hath not planted shall be rooted up. Yea it is worth our best observation, That the whole work of man's salvation is called by the name of the work of Grace or of Mercy. And therefore on what part soever we cast our eyes, we shall see the free grace and mercy of God: Begin we at the foundation of all Gods eternal election, and come from thence to the period of all Man's glorification, and still ask the question from what root each part springeth? The answer must be, From the free Grace and Mercy of God: It was the free grace and mercy of God, that he should elect us: It was the free grace and mercy of God, that he should send Christ to redeem us: It was the free grace and mercy of God that he should call us, that he should justify us, that he should sanctify us; and what can it be but the free grace and mercy of God, that we shall be admitted to an Inheritance immortal and undefiled? 
1. Pet. 1.4.  So that we see here in the whole work of man's redemption by Christ, There is no footing left for human merit: For the free grace and mercy of God and man's righteousness cannot possible stand together, they will never admit any composition, and therefore we must conclude for the whole work of man's Redemption, and say; Not unto us Lord, not unto us, but unto thy Name give the glory.  
Lastly, seeing all men out of Use 3 Christ be miserable, and those only that be in Christ be blessed, let us labour while we live, to be assured of this, that we are regenerate, that we are the true, and lively members of jesus Christ. All men say they hope to be saved, but those that be planted and engrafted into him, none but they that be regenerate and borne anew, 
john. 3.6. Rom. 1.16. 1. Cor. 1.21  none but such as do repent and believe in Christ jesus, and be the true and lively members of his Mystical Body.  
And to the end that we be not deceived in so weighty a matter, but that we 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 lively members of his mystical Body; let us try it by these two ways. First, by the power of Christ's death: Secondly, by his resurrection. If thou be a member of Christ, thou shalt find the power of Christ's death, daily crucifying the old man, and eating out the corruption of thy nature: for as we see in a man's body, when there is much dead flesh in a wound, they lay corzie medicines to it, to eat it out: so the death of jesus Christ applied to our hearts by faith, doth fret and eat 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 unto sin, so as they can not live in the bondage and slavery of sin.  
Now then prove yourselves, you hope to be saved by Christ jesus: But be not deceived, Christ died for none but such as be united to him, his true and lively members: And none are his members but such as find and feel the power of his death, to mortify, kill, and weaken the power of sin, and natural corruption. Do you then find sin to die in you? Do you find the strength of your corruption to be abated, the heat of it to be allayed? Do you feel Christ's death fretting it out, so as you can say; I hate sin, I abhor sin? It is as bitter as Wormwood unto me. Do you find this change in your lives, that you leave your old sins, labouring to get out of ignorance, to leave swearing, lying, stealing, drinking, whoring, etc. then your case is good, it is an evident token that you are engrafted into jesus Christ. But if on the contrary part you find that sin is as strong now as ever it was, and that you are the same now that you were seven years ago, now dying to sin, and rising to newness of life. Oh deceive not you own souls any longer! your case as yet is fearful, you be not the lively members of jesus Christ; but wild Olives, dead branches, good for nothing but fuel for the fire.   

The second property of this tree  Which bringeth forth her fruit in due season. 

This Tree whereunto the godly man is compared is most like to be the palm three Maler. in Psalm. 1.  THis is the second property of that Tree whereunto a godly man is compared: namely, as it is well planted and seated by the rivers side, where it hath continual juice and nourishment, and is well watered: Even so likewise it is fruitful, and yieldeth sweet and pleasant fruit to him that planted it. And that In due season. Even so the godly man being engrafted into jesus Christ, 
Palma gaud●● rignis totoque animo bibere gaudet. Pli. lib. 13.4: Psal. 92.12  as by a rivers side, and being a lively member of his Mystical Body, he bringeth forth much good and pleasant fruit, and that in Due season: When as it may best stand for the glory of God, and the good of man.  
Hear we see then who are the true and lively members or jesus 
Doctr. 5. Members of Christ are ever fruitful.  Christ, who is a true godly man: and who is planted as this good Tree in jesus Christ the true Vine. Namely, such as be careful and endeavour themselves continually to bring forth the blessed fruit of a godly and Christian life; Every Tree is known by his fruit: A Tree is not known by his rind, nor bark, nor branches, nor yet by his leaves, But every Tree is known by his fruit, Matthew the twelfth chapter and the four and thirty verse: a good Tree cannot but bring forth good fruit, and a bad tree cannot but bring forth bad fruit: So every man is known by his fruit: He that is a godly man, and a true and lively member of jesus Christ, can not but bring forth good fruit, even the fruit of good works, and a godly life: so a wicked man cannot but bring forth bad fruit, the works of darkness, of a wicked and ungodly life. We see if a grift or sienna be set into a good Stock, and take aright, it will appear by the yielding of fruit. But if it do not prosper, than it withers and dies, and is good for nothing but the fire. So if any man seem to be a Christian, and to be a member of Christ jesus, and yet bring not forth good fruit; Surely his estate is fearful; while he is unfruitful, 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 jesus cursed, which had leaves and no fruit, but he must be like to the Tree planted by the rivers 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 evil 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 sum of the Doctrine of john Baptist to his hearers, that they would Bring forth fruit worthy amendment of life. Mat. 3.8. And the like is used by the Apostle, Let your conversation be such, as becometh the gospel thing else but that grace of God in a man's heart whereby he believes the promise of salvation and the promises of the Gospel, and applies them to his own soul, and therefore Saint james saith; 
james 2.  Show me thy faith by thy works: Dost thou delight in the Law of God, and love his Word? Dost thou delight in his worship, and calling on his Name? Dost thou find thy faith to Purify thy heart? 
Acts 15.9.  This is some part of that fruit which God requireth of thee: This fruit Peter brought forth, Thou art Christ the Son of the living God: Math. 16.16. This was the fruit that the Disciple john brought forth: 
joh. 6.69. joh. 11.27.  We believe and know that thou art Christ the Son of the living God, And indeed this is the first stone that is to be laid in the building up of a Christian, and therefore very fitly called a Foundation: and the Collossians are said to be Rooted, and Built, and Established in the Faith; Col. 2.27. And indeed, this is that sure foundation that shall bear up the whole frame of our souls against all winds, and weathers. It is the first work 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 unclean thoughts, unlawful lusts, 
Note.  or wandering motions to harbour there, it guideth the affections, love, hatred, sorrow, etc. Such a man loves nothing more than God, hates nothing more than sin, rejoiceth in nothing more than in doing the will of God, and sorrows for nothing more their that he should offend so good and gracious a God. Again, it is the foundation of all our obedience; For without faith it is impossible to please God: 
Heb. 11.6.  And without it we can neither pray, hear, or perform any duty that shall be acceptable with God.  

2 Of repentance.  The second is the fruit of Repentance, whereby a man is humbled for his sins past, and is afraid of sin in time to come. This fruit of Repentance is of absolute necessity to salvation, according to that of our Saviour, Except ye repent, ye shall all perish. Luk. 13.5. And only godly sorrow must work this true repentance in a man: Godly sorrow causeth repentance in a man to salvation: 
2. Cor. 7.10  And therefore in the Scriptures are recorded the mournings of the godly in the days of their humiliation. David's Fainting: Psal. 6.6. Ezechias chattering like a Crane: Esay 38.14. job abhorring himself in dust and ashes. Peter weeping bitterly. Math. 26.75. Marry Magdalene washing Christ's feet with her Tears: Luke 7.38. And Paul crying out, O wretched man that I am! Rom. 7.24. We must mourn with these here, 
Psal. 126.5  if we will rejoice with them hereafter: And surely if there were neither heaven nor hell, neither reward nor punishment, yet the godly would sorrow for sin; for offending their good and gracious God and loving Father. Besides this sorrow in a godly man for his sins past, he is exceeding afraid of sin in time to come: as David was, who prayed unto God so earnestly, that he would Establish him with his free Spirit: Psalm fifty one, and the tenth verse: That seeing he had such woeful experience of his own weakness, he prays unto the Lord that he would give him his preventing grace that he might never fall into the like sin again. So the godly Israelites in Ezra his time, Ezr. 9.10.3. when they had with grief of heart bewailed their sins unto God, they resolve to make a Covenant with God, and solemnly to bind themselves to put away their strange wives, whereby they had so much dishonoured him. And so it is with all the faithful, even as a good child having by his untowardness vexed his father, is careful afterwards to please him again by all means possible. Well then, dost thou find these fruits of true repentance in thee? art thou grieved, and even pained at thy heart for thy wicked life, for thy ignorance, unbelief, hardness of heart, thy neglect of prayer and calling on God's Name? Art thou grieved for want of reverence in God's worship, for thy abusing Gods Name by swearing, cursing, and banning, for contempt of his Word and Sacraments, for profaning of his Saboaths, careless governing of thy Family, for thy malice, unbelief, unclean, proud, and covetous thoughts, drunkenness, uncleanness, and the like? Again, dost thou find in thee an earnest desire to walk with God, in obedience to all his Commandments, to live in no known sin, but in all things to please God to the utmost of thy power. These be the fruits of righteousness whereby we are known to be of God.  
The third is the fruit of New Obedience, or of a godly life, 
3 Of Obedience.  both in the obedience of God's Laws in the first and second Table: Christ makes this the eare-marke of his sheep, To hear his voice and follow him. joh. 10. And we are willed by the Author of the Epistle to the Hebrews, to cast away every thing that presseth down, 
Heb. 12.1.  and the sin that hangeth so fast on, and to run with patience to the race that is set before us. This was godly David's resolution: I will run the way of thy Commandments; 
Psa. 119 32  and David describing the true worshippers of God, 
Psa. 119.1. Psal. 15.2.  saith; They go on from strength to strength, serving God in truth of heart, without hypocrisy: And it is said here, That the fruit of a godly man doth never fade: And howsoever the work of mortification is never perfected in this life, but that the remnants and relics of sin will still remain even in the godly themselves, yet they ever sin with grief of heart, and CHRIST'S death doth set such a worke-against all sin, that the regenerate man can truly say; It is not I, but sin that dwelleth in me: So then, if thou desirest to please God in all his Commandments, at all times, and in all places, and to do all duties of love unto men required in the Commandments of the second Table, showing thy fruits in doing good to the poor distressed Members of jesus Christ, feeding, clothing, and comforting them in their need: In thy general calling to bring forth the fruit of godliness, to be much and often exercised in Prayer, Hearing, Reading, Meditating, etc. As also in thy particular calling to do thy duty with faith and a good conscience, without fraud, guile, deceit, etc. These be the fruits that are required in all those that are the Members of jesus Christ, and engrafted into his mystical body.  
This Doctrine doth flatly condemn Use 1 all such, as unfruitful and barren Trees, as bring forth no fruit of a godly, righteous, and religious life, such as live in continual ignorance, blindness, hardness of heart, in contempt of the Word, profanation of the Sabaoth, our civil honest men which are so much admired; if they be not good Christians, who should? And if they be not saved, I know not who should go to heaven: Well, every good Tree brings forth good fruit; 
Math. 7.17  Where be your good fruits? No fruit of faith, no fruit of repentance, nor new obedience; but in stead thereof the fruits of infidelity, hardness of heart, and disobedience: Alas! that poor souls should thus go blindefolde to hell, to think that such should be saved; what then should become of hell? As though a man might be a true member of jesus Christ, and engrafted into his mystical body, and yet be barren of good fruit: No, no, it cannot be: for there is such a lively power in this stock of life, Christ jesus: That they who are once engrafted into him, bring forth fruit incontinent; As we may see in the Thief upon the Cross, 
Luke 9  what fruit he bore in an instant of time: confessing first his own sins: secondly, reproving the sins of his companion: Thirdly, cleared Christ to be innocent; Lastly, praying that Christ would remember him when he came into his kingdom: And this we may see in Zacheus, Lydia, etc. 
Math. 22. Acts 16.  Who were no sooner converted, but brought forth fruit incontinently: And yet we see how many dry, fruitless, and barren trees deceive the world, as the figtree Christ: Oh he is a very honest man, keeps a good house, 
Math. 3.10  doth no body harm, a very kind and evil honest man, etc. Well, is this all? This will not serve to prove him a good Christian: 
john. 15.6. Esay 5.  For now is the Axe put to the root of the tree, every Tree that brings not forth good fruit, is hewn down and cast into the fire. We know what became of the figtree that had goodly leaves and fair shows, was it not accursed? And the tree that the Husbandman digged, and pruned, and watered; was it not in the end hewn down and reserved for no other use but fuel for the fire; and this will be the end of many of our civil honest men (so called) whatsoever they think of themselves, or others conceive of them.  
Oh then how fearful a thing is it to be trees bringing forth leaves and no fruit, as is the condition of all hypocrites: For they shall find at last what it is to be as a barren Tree in the Lord's Vineyard; For that shall be taken away from them which they seem to have, as proud jesabel and her painted face shall both of them perish together: On the other side, the elect of God that bring forth fruit as well as leaves, they shall both be preserved together, and grow in grace and knowledge here in this life, and at the last, when these days of sin shall have an end, they themselves shall be gathered into the place of rest, the Zion of the Lord, and their works shall follow them: Reu. 14.13. And howsoever works justify not a man, being the best of them weak and imperfect here, yet by our works, as the evidence of our virtues, we shall be judged at the last.  
This shows that their estate is Use 2 ten times worse and more fearful, that brings forth nothing but cursed and bitter fruit of sin and disobedience: A Husbandman will not suffer a Tree to grow in his Orchard, if it either bring no fruit, or else bitter, sour, or unsavoury fruit, so bad as none can eat them, nor there is no use of them, but will hue it down, and cast it into the fire Oh! then Consider this ye that forget God; ye that live in continual practice of sin; you that bring forth no other fruit but horrible Oaths, Blasphemy, Drunkenness, Whoredom, etc. That by the Axe of God's vengeance, ye shall be hewn down and to the fire ye must go. If Trees as be 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 sin unto sin, and all profaneness against God, and man? If the rich man were damned that did not give of his bread to poor Lazarus, good Lord what shall become of those that take away and (as it were) grind the faces of the poor? In a word, if the not being fruitful in good works shall be punished so sharply and severely, what shall then become of those that even abound in all manner of most abominable sin and iniquity? Oh! consider this ye that forget God, lest I tear you in pieces, and there be none to deliver you.  
Use 3 Let this admonish every man to try himself to look unto his own soul. Thou art a Tree in God's Orchard, the Lord he husbands thee, dost bestow cost on thee, to water and dress thee by his Word and Sacraments, Mercies and judgements. Well, He comes to seek fruit of thee, it may be he hath come three, four, seven, or ten years together, and still thou hast no fruit, but remainest still a barren Tree: Well, the Lord will not always stay and wait for fruit at thy hands: Luke the thirteenth chapter and ninth verse: But will say to the Vine-dresser, Cut me this fruitless and barren Tree down, why doth it cover the ground and keep it barren? as it is in the fifth chapter of Esay. The ground that receiveth the rain that comes often upon it, and brings forth fruit meet for him that dresses it, receives a blessing: But that that brings forth Thorns and Briars is sentenced with a curse, whose end is to be burned. Hebrews the sixth chapter, and the seventh and eight verses. If ye have not yet begun, begin now to bring forth fruit, I mean the fruits of Faith, the fruits of Repentance, and the fruits of Obedience, of a godly life and conversation: If ye have 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 nineteenth verse: But such trees as bring forth no fruit, Hue them down, why cumber they the ground?   
In due season. 

The time described when a godly man doth bring forth fruit  THat is, in time convenient when it may most serve for GOD'S glory, and the good of our Neighbour. So that here we have a further condition of this Tree set out by the circumstance of the time: That it bringeth forth fruit in due season; And we know it is a commendable thing in our grounds, and so in our trees, that they bring us out their fruit in their season. If our Corn should not be ripe till the Summer were over, or our Trees begin to bud in the Spring before Summer come, men would look to reap but small fruit: Well, as this is commended in our ground, and in our Trees; so is it no less commendable in ourselves, and a true note of a godly man, and a blessing proceeding from his engrafting into jesus Christ, that he likewise bring forth fruit in due season.  
In this observe the godly care, 
Doctr. 6. True note of a godly man to wait all opportunities to do good.  and the heavenly wisdom of a godly man, and one that is the child of God: that he waits and watches his time, and then readily takes the occasion to do good. Every thing hath his time and season: Seek the Lord while he may be found, and call upon him while he is near. Esay. 55.6.7. Out of which words we gather that as there is a time when the Lord will be found of them that seek him (which time is a godly man's Season, for now doth he seek the LORD) so there is a time when the Lord will not be found, and that a blessing cannot be obtained at his hands; though a man seek it with tears, as Esau did, for so saith the Lord: Because I have cried and called unto you and ye would not hear: Therefore the time shall come, that ye shall cry and call unto me and I will not answer, Prou. 1.24.28. Again, Exhort you one another daily, while it is called to day. Heb. 3.13. For our Hearing, for our Reading, Praying, Singing, and meditating, etc. 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 careful of the performance of our duties herein, as we are in our own affairs? In our ploughing and sowing, our reaping and gathering in, our putting off of our cattle, and tilling our ground: men know their times, and take their opportunities, even then when it shall stand with their best advantage: Oh that we could be as wise for our souls, to purchase the true treasure which will make us rich unto salvation, as we are for these temporal things which do last but for a time? surely it is the care of the godly man: 
Esay 1. Gen. 43.  as the mariner watches for the wind, and when it comes, hoyses up sail: as the Captain and Soldier in the field wait their time: yea, and as the Birds, Swan, and Crane, the beasts, Swallow, and Pismire, wait their times, and then take the occasion and season offered; so the child of God doth in his heavenly wisdom wait the time, and take the occasion to do good. As joseph in the seven years of plenty, provided for the seven years of dearth; so the godly man bringeth forth fruit in due season, that is, in time convenient. As when the Lord calls man to repent, he reputes; when occasion is to pray, he will pray; when the season is to hear, he will hear; when to reprove, he will reprove; when to give to the poor, he hath his hand ready: so as when occasion is offered he takes it. Yea he waits and watches for it, as Lot did to entertain strangers at his Tent door, Gen. 17. and as that poor man in the Gospel, who lay at the pool of Bethesda, waiting for the moving of the water. joh. 5.  
This reproves the folly and carelessness Use 1 of most men, who neither wait the time, nor yet take the occasion offered; The Lord calls men to prayer, to calling on his Name, they make light of it; the Lord calls men to hear his Word, men contemn it; the Lord offers occasion to reprove sin, they will not open their mouth to reprove the swearer, blasphemer, cursed speaker, etc. The Lord offers occasion to relieve the poor, they shut up 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, etc. But in the matters of God, which concern the salvation of our souls, we are like that sick man that let every man step in before him. Well, if we belong unto God, it will grieve us at the heart, that we have not done our duty, that we have omitted our occasions of doing of good; whether to hear, read, pray, reprove, or to give unto the poor: Well, let us now seek the Lord while he may be found: let us not with the slothful servant, defer till our masters coming. How many be there that say, that they will now live in ease, in joy, and will take their pleasure, and follow their sports, and when they be old, than they will repent and serve God, and give themselves to prayer; but let none think, if they do spend the flower of their youth in lusts and pleasures, 
Eccls 12.1.  in the service of sin and sathan, that God will accept of their rotten old age: no, the devil shall have the dregs as well as the wine.  
Hence we observe in the second Use 3 place that God's children are never void of the fruits of faith, but have them in them continually to their endless comfort. Other Trees oftentime fall to degenerate and to grow out of kind, and if they do 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 never never so much, it cannot keep them from wasting and withering: but it is not so with the godly men, which are planted by the rivers of water in God's Church; for even in their old age, they bring forth abundance and store of friute, albeit they be never so old, yet whensoever the Season requires some fruit of a godly man he is ever ready to perform the same, being that he is continually watered by the working of his Spirit: and this is confirmed by that of our Saviour Christ, 
joh. 15.1.2  I am the true Vine, and my Father is the Husbandman, every branch that beareth no fruit in me he taketh away, and every branch that beareth fruit he purgeth it, that it may bring forth more fruit: So that being once Planted by these Rivers of waters, we shall then incontinently bring forth fruit.   

The third property of this tree whereunto the godly man is compared.  His leaf 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 leaves do not fall: They whither not, nor dry not, but always flourish and are green: of this sort is the Olive tree, the bay tree, the Laurel tree, and the Box tree, they are always green and flourishing, the heat of the Summer, nor the cold of the Winter, doth not parch or whither them, but they keep their vigour and colour at all seasons. Now this doth signify unto us the constancy and the perseverance of the godly: 
Psal. 92.12.  For as the Tree planted thus by the fresh springing waters doth always flourish, and is ever green, neither is it nipped either with the heat of Summer, or cold of Winter: So the godly man that is truly regenerate, he is constant and doth persever even unto the end.  
Hence we learn that it is not enough 
Doctr. 7. Perseverance required in each child of God.  for a man or woman to begin well, or to take some liking of Religion, to have some good motions, as to reverence God's Ministers, to desire to hear them, to join with the people of God in prayer, to bring forth some good fruit in outward reformation of life, etc. unless he persevere, persist and go on unto the end. 
Mar. 24 13  He that endures to the end shall be saved: 
Reu. 2.10  And, Be thou faithful unto death, and I will give thee a Crown of life. 
Eze. 18.24  If a righteous man leave his righteousness, etc. He that puts his hand to the Lords Plough, 
Luk. 9.62.  and looketh back, is not worthy of the Kingdom of Heaven. Again, 
2. Pet. 2.21  it had been better for them that they had never known the ways of godliness, than afterwards to fall away. And therefore in the Scriptures such as have had some beginning, and after fallen away, are noted to have been exceeding wicked men: As we see in judas, first a Preacher and an Apostle, 
Math. 27.  a man well esteemed, that had excellent gifts to Preach, Pray, and cast out devils, afterward an hypocrite, a thief, a traitor, a reprobate: 
Mar. 6.20.  Herod had many things in him at first, reverenced john Baptist, heard him gladly, did many things at his request, 
2. Tim. 4.10.  yet afterwards a bloody persecutor. Demas once a sound professor as it seemed, and one that was dear unto Paul: but afterwards left his profession, and fell in love with the world, 
Reu. 2.4. Col. 2.6.  like the Church of Ephesus, lost their first love, and grew worse and worse. So that let all men know, that though they have many excellent gifts and graces of God's Spirit, Knowledge, Faith, Repentance, Zeal, Patience; yet all is nothing worth, unless they hold out in faith, repentance, and obedience, and maintain faith and a good conscience, even unto the end. If a soldier should be cunning and skilful, knowing how to fight and handle his weapon well, and yet should turn his back and play the coward, he is but a cowardly soldier, and not worthy of the Crown. And therefore it, is a special duty required of every Christian to continue steadfast; Be thou faithful unto the end, 
Reu. 2.26.  and I will give thee a crown of life.  
Hence we see that it is a dangerous Use 1 thing to revolt and go backward in matters of religion to lose our first love; it is a fearful sign of a Reprobate & Castaway, when men slack hand, and slip neck out of collar, grow careless in the service and worship of God: for a man to grow there is some hope, though he do but creep on in Religion: But for a man to go backward, or to stand at a stay, is dangerous: For it is certain, not to go forward in God's matters, is to go backward; not to increase, is to decrease; not to grow better, is to wax worse. It is a hard matter to make a good beginning, we are not easily brought to set foot forward in the ways of godliness, but then to trip while we are in our journey, and to wax weary of well-doing; this is a fearful sin. Well then, lay this Doctrine to heart, examine yourselves, see how ye grow, whether as good trees in God's orchard, 
Ezech. 47.  being so watered with the rivers of water of the Sanctuary, and fed in the green pastures. If a child go to School and do not increase in knowledge, learning and education: all money and pains is ill bestowed. If a Tree be planted, and do grow worse and worse, it is time to cut it down: Well, we be trees in God's orchard, The Lord hath planted us by the. Rivers of waters; when a great number about us be in a barren soil, and have no means: And for us not to grow, but rather to decay, it were the next way to provoke God to bring his Axe and to hue us down: And therefore prove how you hold your own, how you grow in knowledge, faith, repentance and obedience. And above all things, take heed that you decay not in grace, go not backward, lose not your first love. I fear me it may be said of us, as Christ said sometime to the Church of Sardy, Thou hast a name that thou livest, take heed thou be not dead, Revelation chap. 3. vers. 1. Repent therefore and amend, that the things in thee ready to die may be recovered.  
Hear is a notable means to try Use 2 hypocrites from good Christians, he that is sound-harted, and truly humbled, and regenerate, will persevere, and grow in grace, hold out to the end, so as their works shall be more at last then at the first; yea the godly man is like the tall Cedar, the more it is shaken with storms and tempests, it takes the deeper root, and grows the faster, like the Camomile, the more it is trodden on, the more it grows; or like some precious stones, never shine brighter than in the darkest night; or like perfume, never so sweet as when it is rubbed and chafed; or gold, never brighter than when it is fined in the fire. The word of God is plain, for this Abraham in all his journeys and travels, though he met with many and dangerous enemies, yet he was most constant in his faith. David in all his troubles, yet still was religious. The children in the fire, most glorious conquerors. Daniel in the Den, a blessed man: job in his greatest extremity, a patiented man. Paul, Peter, and the rest of the Apostles never showed themselves more worthy men then in great trials, and storms of persecutions: so that you see a godly man is well compared to a strong Oak, or Cedar, or rather a Palm Tree, that never looseth his leaves, fruit, and greenness, no not in the bitter storms and blasts of Winter. So the godly man doth not shrink in the wetting like unto a piece of salecloth, but doth persevere, and is constant even unto the end, His works are more at last then at first.  
But come to an Hypocrite, a counterfeit Christian, a false professor of the Gospel, you shall see they be like painted Sepulchres, fair without, but foul within, like to empty vessels, which make great noise, and have no liquor in them, like a piece of salecloth, which being drawn out, and set on the Teinters, will quickly shrink in the wetting: they be like to false friends, that will hang on like burrs, while there is some gain to be gotten, but they will fail a man when he hath most need of them: so long as it is fair weather, and there is no danger in professing of the Gospel, they will seem forward, and very zealous, as though they were the only men in the world: but if there come any matter of danger, if the Sun grow hot, or if storms or tempests do arise, that is, troubles and persecutions for Religion sake, and the gospel sake, they will then hide their heads, and profess no longer. All the goodly leaves and shows they made will whither and come to nothing, than they will appear in their kind. Such our Saviour Christ likeneth unto Corn in the stony ground, which makes a fair show for a time: But when the Sun ariseth it withers away: 
Luke 8.  Even so these kind of Professors, if any trial or trouble do come for the Gospel sake, or that for their profession they should lose the favour of some great men, Oh! then they think it the safest way to sleep in a whole skin; then they whither away, and then they show they did profess the Gospel, not in truth and sincerity for love to the Gospel, but for some other respect, namely, for some hope of gain, or honour, and favour of men, or for praise of the world.  
Let this admonish us all, as we Use 3 do love our own souls, 
Mat. 24.13 Reu. 2.10. Luk. 24.26 Math. 7.26 2. Chron. 24.17.  to labour for Constancy and Perseverance, that we may hold out unto the end, that our works may be more at last then at first; that we cast our account aforehand what it will cost us to be religious indeed, that we be sure to dig so deep, that we lay the foundation of our Faith upon the Rock Christ, and for want of this godly care and circumspection aforehand, many have at the first given their names to Christ, who afterwards when they were to take up the Cross of Christ, have gone out and turned their backs upon Christ. Saul began well, but afterwards he waxed worse, and in the end became an open persecutor. joash behaved himself uprightly all the days of jehoiadah, and repaired the house of the Lord; but after his death he fell to idolatry. What did it profit Lot's wife to go out of Sodom, 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 proceed well, it is required of us to persevere well, and to continue in a constant and settled course even unto the end.  

Doctr. 8. By our union with Christ we are made sure of perseverance  Last of all, in that it is said here, that the Leaves, that is to say, the faith of a Christian, shall never fall. Hence I gather, that no elect Child of God, that is truly regenerate and borne anew, and a lively member of Christ's mystical body can perish and finally fall away. For whom God predestinateth, him he calleth, whom he calleth he justifieth, whom he justifieth, he glorifieth. Rom. 8.30. The gift and calling of God is without repentance. My sheep hear my voice, and follow me. And I give unto them eternal life, and they shall never perish, neither shall any man take them out of my hands, joh. 10.27, 28.29. And the reason is, We bear not the root, but the root beareth us. Our salvation doth not depend upon ourselves; for then indeed we were in danger to fall away every moment of an hour; but it dependeth upon him, because we are in him: and through him we grow and increase: yea, the older we be in Christ, the more do we fasten our root 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 stock either by the violence of the wind, by the hands of men, or at the least consumed by length of time; It shall not be 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 ye sons of jacob! And therefore right happy is the state of that man who is in Christ jesus: For neither life nor death, things present, nor things to come, shall separate him from the love of God. Rom. 8.38.  
And this comfort is confirmed to us by most sure Arguments. 
Arguments to prove a Christians perseverance. Phil. 1.5.6  The first is taken from the Nature of Almighty God: He is faithful which hath promised. And, I am persuaded, (saith the Apostle) that he who hath begun this good work, will perform it until 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 us, so that it is not we that live now, but Christ that liveth in us.  
The third is taken from the nature of that seed whereof we are begotten: 
1. Pet. 1.23  We are borne anew, not of mortal seed, but of Immortal: Now as the seed is, so is the life that comes by that seed, our life therefore must needs be immortal.  
This confuteth a damnable Doctrine Use 1 of the Papists, who hold and teach, That a man elected, called, justified, and sanctified, may for ever fall away and be damned: That he which to day is the dear child of God, to morrow may become the child of the devil: To day a member of Christ, to morrow a limb of the devil; to day an heir of salvation, to morrow an heir of damnation: Now what doctrine can be more devilish and uncomfortable? this is nothing else but to set up a gibbet to torment the poor souls of God's children, to overthrow the nature of Faith, to make God feeble and weak, or foolish and unwise, which is manifest Blasphemy; 
2. Pet. 1.10 Psa. 15. vlt. Rom. 8.1. & 8.36.  but we see here the Word of God tells us this cannot be: For what shall separate us from the love of God in Christ: Nothing?  
Use 2 This may serve to reprove another sort of men, who are ready to abuse this doctrine. Tush; saith the carnal and lose Christian, it skills not then how a man lives, whether well or ill, he that is Elected, and is a Member of CHRIST shall be saved, and he that is rejected shall be damned, though he live never so well; therefore they take liberty to sin, and make conscience of no sin whatsoever. But they must know that God decrees a man as well to the means as to the end: And it is impossible a man should be Elected and Called, but he must live well; so he that is not Elected and Called cannot live well: And it is all one as if a man should never eat or drink, and yet hope to live and like well; or lying in the fire or water, and using no means to come out, should not perish. But we must know that the end and the means must go together: And for a man to neglect, or reject, the means, it is in vain for him to hope to be saved: For if thou belong to God thou shalt in time be Called and Sanctified: And where this work is not as yet already wrought, that man is as yet in the state of damnation.  
Hear is matter of endless comfort Use 3 to every true child of God, that truly reputes and believes in jesus Christ, that howsoever, through the malice of Satan, and the temptation of the devil, the allurements of the world, and the corruption of our flesh, we may grievously sin 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 prevail against us: Math. 16. If ever thou foundest the sound work of grace in thee, foundest jesus Christ to dwell in thy heart by faith, so that thou hatest all sin, and desirest in all things to please God, though sathan rage and storm, and all the gates of hell rise up against thee, yet thou mayst comfort thyself in the Lord, and say with Paul, There is no condemnation to me that am in Christ, which walk not after the flesh but after the Spirit: Thou mayst triumph with Paul and say, Who shall lay any thing to the charge of Gods chosen? And if God be with us, who can be against us? And a gain, I am persuaded nothing can sever me from the love of God in Christ jesus: No not sin, nor death itself. 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 love of God.   
And whatsoever he doth shall prosper. 

Doctr. 9 God doth ever bless the godly endeavours of his children.  Here is described another part of the blessedness of a godly man, containing the mercy and goodness of God to him, in the lawful things wherein he hath to deal, that God doth of his infinite mercy and love direct and prosper soul to the day of slaughter.  
This should admonish all godly Use 3 men to take heed how they fret and grieve at the vain and uncertain prosperity of the wicked and ungodly, it is that which troubles the godly much, as it did job, jeremy, David, and Asaph, who wondered and were much grieved at this to see the ungodly flourish, and to abound in honour, dignity, wealth, authority, the only men of the world; and on the contrary part, the godly inmiserie, trouble, etc. But when they went into the house of the Lord, 
Psal. 37.35 job. 21.13. Psa. 37.1.7  than understood they they the end these men; namely, that God did set them in slippery places, and that their end was fearful. And as job saith; They spend their days in pleasure, and suddenly go down to hell. Let us then consider well of these things, & not to grieve at the wicked because they prosper, or to be drawn 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 mean time to possess our souls with patience, notwithstanding the jollity of the wicked, for it is but for a time, like a great thistle, which starts up in the Summer, and at the coming of Winter is gone, or the poor estate of the godly, for in the end they shall be exalted.  
Use 4 Last of all, if we desire to thrive in the world, to prosper, and to have the blessing of GOD upon our labours; the best, yea and the surest way is to become religious, to walk with GOD, to lead a godly life; The examples of Abraham, joseph, 
1. Tim. 4.8 Deut. 28.1.2. etc. Josh. 1.7.8 Psal 127.  josua, David, job, etc. may persuade us hereunto. We see many take great pains night and day, toil and moil all the year long, even wearing out their bodies early and late, and yet do not thrive, do not prosper and come forward, but rather go down the wind. The reason is, God doth not bless them and their labours, because they be wicked, and live in the practice of some known sin: And therefore if thou wouldst find God's blessing upon thee and thine, upon thy soul, body, goods, good name, wife, child, corn, cattle, etc. The best way is to serve God, to call on his name, to lead a godly life, and then certainly thou shalt find that God will bless thee, and make thee to prosper.    

The first Psalm.  VERSE. 4. 
The wicked are not so, but as the Chaff which the wind driveth away.  

The second general part of the Psalm.  HItherto we have heard the description of a godly man, and of his blessed and happy estate wherein he stands. Now he proceedeth to a description of a wicked and ungodly man. And he sets out his estate by a general speech opposite to that which hath been spoken of the godly: The wicked are not so. Then by a similitude, comparing him to Chaff, and then the property of Chaff is noted to be light, vain, & unconstant, carried away with the wind.  
In the general description, or the Introduction into the Description of a wicked man, The wicked are not so, the speech is negative, and excludeth the wicked from all that which the Spirit of God hath spoken of the godly, both concerning their virtues themselves, as also concerning the recompense of their virtues.  
The virtues of a godly man were described two ways, first negatively, They walk not in the counsel of the wicked, stand not in the way of sinners, sit not in the seat of the scorners. Now this negative in the godly is affirmative in the wicked; Because they walk in the counsel 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 affirmative, verse the second, But his delight is in the Law of the Lord, etc. But this affirmative in the godly is negative in the wicked; For their delight is in nothing less than in the Law of the Lord. Neither do or will the wicked meditate therein, either day or night; So that in respect of the virtues of a godly man it may well be said, The wicked are not so.  
And last of all, for the recompense of the virtues of a godly man, the wicked are also excluded: the godly man is compared unto a Tree that is planted by the rivers of water, that brings forth fruit in due season, whose leaf doth never fade, and whatsoever he doth shall prosper. The wicked are not so. But as the chaff, etc.  
Where by the way we may observe the care that God hath, that every man should have his part in that pertaineth to him, he would not that the wicked should encroach upon the portion of the godly, or that the Saints should be dismayed by the judgements of the wicked, but he 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 show that they have no interest in their Blessedness. And so it is a usual thing in the course of the whole Scriptures, that where the Holy Ghost setteth down the blessings and promises pertaining to Christians: In the same place he setteth down the judgements that belong to the wicked and ungodly.  
Out of the general Description, 
Doctr. 1. The state of the wicked most miserable.  or the Introduction into the Description of a wicked man, 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, never so great, glorious, rich, wise, beautiful, and learned in the world, yet their estate is woeful, cursed, miserable and wretched; he is cursed in his soul, cursed in his body, cursed in his goods, good name, wife, children, corn, cattle, etc. 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 do err from thy Commandments: The foolish shall not stand in thy sight, for thou hatest all them that work iniquity. Now, what though a man should abound in wealth, live in honour, bathe himself in pleasures, yet if he be not a godly man, that is, truly sanctified, 
Pro. 8.9. Pro. 11.7.  he can take no sound comfort in any of these; For, to them that are defiled, is nothing pure. But even their prayers are abominable; he that turneth away his ears from hearing the Law, even his prayers shall be abominable. And as Solomon saith, The hope of the wicked shall perish. 
Wherein the wicked are accursed.  But it will be asked, Wherein stands their misery and cursed estate? I answer. First in this, that they be out of God's favour, God hates them and all they do; And is not this a misery of all miseries, to be cursed and miserable indeed, to have God our enemy, to have jesus Christ the judge our enemy, to have all the creatures in heaven and earth against us? For as those be truly blessed that God loves, and be in his favour; So they be most cursed and miserable that be out of his favour, whom his soul abhorreth; and such are the wicked, according to that of the Prophet, 
Psal. 5.5.  The foolish shall not stand in thy sight, for thou hatest all them that work iniquity.  
Secondly, they have no pardon of their sins, 
Luke 13.5  and so lie under the curse of God, in danger of eternal death every day they rise, without repentance there is no pardon. But the wicked cannot repent, being hardened in sin, and delight in sin: yea all their sins stand in account against them, the Lord keeps them in remembrance, and one day he will bring out his Book of reckonning, I will reprove thee, 
Psal. 50.17 18.  and set before thee the things thou hast done. Oh full little do wicked men think of this, that their secret sins in hugger-mugger in dark corners committed, shall one day come to reckoning, and they called to a reckoning for the same: and then their own consciences, will they, nill they, shall cry out and say, Righteous is the Lord, and true are his judgements.  
Thirdly, they have no peace of conscience, 
Esay 57  There is no peace to the wicked, saith my God, but a Hell in their conscience, having in them either an Accusing Conscience, like Cain, Achitophel, Saul, judas, and the like; or else a dead and sleepy conscience, like Nabal, which judgement is no way inferior to the former: This fearful judgement of God upon the wicked is nothing else but a forerunner of those pains which are prepared for the wicked, and are as it were the smoke of that fire, which hereafter shall torment them.  
Fourthly, a wicked man is the heir of vengeance, and the firebrand of hell, and shall as sure be damned as if he were in hell already: and therefore CHRIST saith, that The wicked are damned already: 
joh. 3.18.  and that five ways. First, in God's counsel before all worlds. Secondly, in the Word, wherein their sentence of condemnation is read already. Thirdly, in their own consciences, which is a forerunner of the final judgement. Fourthly, by the judgements begun already upon them, as hardness of heart, blindness of mind, hatred of the light, and the like means of salvation. Fiftly, by the horrible torment of the soul, which it doth assuredly expect when the full vial of God's wrath shall be powered upon it. O miserable and unhappy condition! woe worth the time may such say, that ever they were borne.  
Who is a wicked man? Answer. 
A wicked man described.  (in general) He that lives and lies in sin without repentance: But such a man is a wicked man, as Doth walk in the counsel of the wicked, that doth stand in the way of sinners, that doth sit in the seat of the scorners. For as he is a godly man that is careful to shun and avoid the bad counsel and lewd company of wicked & ungodly men: so he is a wicked man that loves and likes their bad counsel & lewd company. And as a noble man's servant is known by his livery; so we may certainly judge of men by their company. A good man loves good company, a godly man makes much of them that fear the lord 
Psal. 16.3. Psal. 101.6 7. Gen. 37.2.4.  My eyes (saith David) shall be upon the faithful in the Land. This we may see in jacob, who loved joseph above all his brethren, because he had grace in him; All my delight is upon thy Saints. But wicked men are like Birds of a Feather which fly together, and like will to like. So that if you would ask a certain rule how to judge of men, whether they be good or bad, godly or wicked, I know not any rule more sure for a man's outward life, to judge of him, then by his company. And therefore as S. john makes it a mark of God's child, and a certain sign of the love of God to us, If we love the brethren: 
1. joh. 3.14  so on the other side, it is a fearful note of a wicked man, when he hath no delight in the company of God's children and faithful servants, 
Psal. 50.17 18.  but delight only in the company of the wicked and ungodly.  
Use 1 Let all wicked men lay this Doctrine to heart, and be affected with it, and let me say to them, as David said to the ungodly; 
Psa. 50.16.  unto the ungodly said God, what hast thou to do to take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my word behind thee? When thou sawest a thief thou consentedst unto him, and hast been partaker with the adulterer, etc. These things hast thou done, and I held my peace, and thou thoughtest that I was like thee. But I will reprove thee, and set before thee the things thou hast done. Oh consider this ye that forget God, lest I tear you in pieces, and there be none to deliver you. Oh that the wicked & ungodly of the world would consider in what a cursed state they stand in, what extreme danger to lose their own souls, clean out of God's favour, so as he hates and abhors them, and all they do: Now as Solomon saith, if the wrath of the King be as the roaring of a Lion, how much more the wrath of the eternal God, who is able not only to kill the body, but to cast both soul and body for ever into hell fire? Oh then be admonished! say you had a far warning, repent in time, live no longer in sin, turn to God with all speed, while it is called to day: Say with David, Away from me ye wicked, I will keep the commandments of my God. And this remember, that as bad company, and the society of wicked men is a fearful sign of a wicked man, so it is most dangerous; for sin is as a spiritual plague or leprosy, it is of a spreading and contagious nature. 
Prou. 6.  Can a man touch pitch and not be defiled? Then may a man keep company with the wicked, and not be corrupted. 
Gen. 41.15.16.  joseph living in the Court of Pharaoh, how soon had he learned to swear, by the life of Pharaoh? Besides, we shall be compelled to wink at the sins of those whom we love, and so consenting to them, are guilty of them. 
2. Pet. 2.8. Psal. 12.5  Again, we cannot but be vexed with them, and grieved at the heart, as Lot was; yea, and in danger to be punished with them, as Lot in Sodom was taken prisoner, and all his household: and therefore as men do shun a house infected, so let us shun such company as most dangerous, pernicious, and hurtful.  
And here we are to wonder at Use 1 the palpable blindness of wicked men, at their blockishness and senseless security, that though their estate be as we have heard out of the word of God, and testimonies of holy Scriptures, so cursed, miserable, wretched, and damnable; yet they see it not, they fear it not, they believe it not; they fear no danger, they desire no remedy, their minds are so blinded through self-love, and so hardened in all kind of sin, that nothing can move them, and do them good. They be like the Smith's dog, no strokes nor sparks can awake them. Of all diseases they be most dangerous, that be least felt: as the Apoplexy, dead Palsy, Lethargy, etc. So, when a man is sick, even soul sick, and sick unto death, and feeleth no pain, his case must needs be dangerous. Many men complain of the stone in the kidny, and ride and run night and day to find ease for it, but few complain of the stone in the heart, men have hard, stony and flinty hearts: And neither love of heaven, nor fear of hell, neither mercy, nor judgement can move them, or make them to repent. Well, to conclude this point, let men take their courses, run on in sin, walk in the counsel of the wicked, stand in the way of sinners: and sit in the seat of the scornful. Let them refuse the counsel and the company of God's servants, and when they have done all that they can, they are but cursed caitiffs; and the time will come that they will curse the day that ever they were borne, and say, Woe worth the time they kept bad company: 
Wised. 5. reve. 6.13  Oh what fools and mad men were we! When they shall wish the heavens to fall upon them, and the rocks to crush them in pieces, for fear of the anger of God. And thus much for the general description of a wicked man in these words, The wicked are not so.  
But as the Chaff which the wind driveth away. 
THe Prophet David having showed the difference betwixt the godly and the wicked by a general Introduction, It is not so, cometh now to set out their estate by a Similitude and Comparison, where he compares the wicked to Chaff, And it is all one as if he should say: The wicked and ungodly man is not like a tree well planted and watered, that bears good fruit, and always flourisheth, but like unto Chaff, which hath no root at all in the earth, no juice nor sap, but wants all kind of good fruit and greenness, so as it is easily scattered and dispersed with every blast of wind: Even so the wicked are not rooted nor grafted into jesus Christ, and are altogether void and destitute of all fruit of good works, and of all saving grace, have no juice nor sap of goodness in them, and in time of trouble and temptation, they fall away; yea, every blast of false doctrine, every storm of temptation, trial, or persecution, yea the least blast of God's anger driveth them hither and thither, they know not which way to turn them.  
So that in this Similitude or Comparison there are two things to be considered of us.  
First, the matter whereunto the wicked are compared, unto Chaff.  
Secondly, the condition of Chaff, which the wind driveth away.  
In the former of these we are to consider how the wicked resemble Chaff, naturally, and accidentally.  

Wicked compared to Chaff, How?  Naturally Chaff is light and unprofitable.  
First, it is light, containing in it, no  and weighty matter, but a very sleight and frothy substance, 
1 Light.  subject to many alterations; even so the wicked are not  in their purposes & enterprises, & weighty in their carriage and courses, but as Chaff, light, easily tossed, & blown away.  
It may appear unto us, that the wicked are as Chaff, light, because they be light of their words, 
Ecclesiastic. 12.26.  they have not their mouth in their heart, like a wise man, but they have their heart in their mouth, like a fool. Do they promise any thing? their words are as wind, as the Proverb is. Do they vow any thing? they keep their vows, like those that vowed Paul's death. Do they swear any thing? they are but as bells and bubbles in the water, broken in a moment of time: So that the wicked, in respect of their words, vows, or oaths, may well be compared to Chaff, light.  
Again, the wicked may well be compared to chaff, light; because they are light of their minds, entertaining and excluding, one while admitting, another while rejecting, infinite purposes and thoughts of heart. Again, they are light of their bodies, by committing many fornications. Yea, let their virtues be compared with their vices, it will then appear, That they are lighter than vanity itself.  
Secondly, as the wicked are like Chaff, light; so are they unprofitable, and that two ways. First, in matters temporal concerning this life, wherein though they have ability, as they have for the most part; yet they want will to do good with the same. Secondly, in matters spiritual, wherein though they have a will, which is a rare thing to be found in the wicked, yet they want ability.  

Unprofitable.  First, the wicked are as chaff, unprofitable, in regard of matters temporal; For, who doth regard the afflictions of joseph? For either their will is wholly bend upon Covetousness, or Prodigality. This is an evil which the Preacher saw under the Sun; 
Eccl. 6.2.  A man to whom God hath given riches, and treasures, and honours, and he wanteth nothing for his Soul, of all that he desireth, but God giveth him no power to eat thereof: but a strange man shall eat it up. Yea, such is the case of many a man, that where he locks up his riches from others with one lock, he locks them up from all power is of God: He doth bring down the mighty from their seat. Yea he hath all creatures at a beck, 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 Frogs, Lice, Flies, and the like creatures did Pharaoh and the Egyptians; 
Exod. 10.  and as the Palmer-worm and the like kind of Caterpillars did the men of juda and Israel: 
joel. 1.3.4.  And therefore this must needs be a terror unto the wicked, who are no stronger than the chaff to resist the wind of God's judgements. This may teach them humllity, and pull down the haughtiness of their hearts, when they shall hear the irrevocableness of their destruction.  
Secondly, seeing the destruction Use 2 of the wicked are irrevokeable, and that the judgements of God come suddenly: we are taught here that it is our duty to awake out of sin, and to be watchful over our own souls. We must not sleep in sin, neither give yourselves to security, but be careful and circumspect that we be not suddenly overtaken. This is that charge which our Saviour giveth: 
Math. 24.  watch therefore, for you know neither the day nor hour in the which the Son of Man will come. The judgements of God are threatened to come upon thee suddenly, as the Wind: thou know'st not whether thou shalt have an hour, or a moment of time given thee to repent, thou mayst be smitten with sudden death: When thou risest out of thy bed, thou knowest not whether thou shalt lie down again; When thou liest down upon thy bed, thou knowest not what may happen unto thee ere it be day. 
Prou. 27.1  Boast not of to morrow, for thou knowest not what a day may bring forth. And therefore while it is to day let us repent and labour to be reconciled to God in Christ, that when his judgements shall come as the wind suddenly, the destroyer may pass over us, and we remain safe under the shadow of the Almighty.  
Hitherto hath the Prophet described the woeful estate and condition of the wicked here in this life. Now in the next verse by way of prophesy, or threatening, he sets our their estate and condition in the Life to come.    

The first Psalm.  VERSE. 5. 
Therefore the wicked shall not be able to stand in the judgement, nor Sinners in the Assembly of the Righteous.  

The description of a wicked man in the life to come.  Here the Prophet describes the wicked & ungodly man by his fearful end, and that which shall befall him hereafter. And that he draweth into two phrases of speech. First, They shall not stand in judgement. Secondly, They shall not be assotiates with the just. So that we see, that howsoever now the wicked bear it out, and seem to be the only men in the world, yet in that great day of the Lord, when we must all appear before his Bar, that will judge justly without respect of persons; then these wretched men shall not be able to stand, that is, to endure the sentence of the judge, and his angry countenance, but shall receive the fearful doom of eternal death, Depart from me ye cursed.  
Well then, by this we learn, that 
Doctr. 1. The certainty of the day of judgement proved. Malac. 4.1.  there shall be a judgement, wherein men must stand to appear before God, to give account of their work; and this we acknowledge in that article of our Faith when we say, We believe that he shall come to judge both the quick and the dead. Behold (saith the Lord) The day cometh that shall burn as an Oven. And all the proud, and all the wicked shall be 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 cometh shall burn them up. And our Saviour alluding to that day saith, Then will I say to them on my left hand, etc. Again, He hath appointed a day in the which he will judge the world in righteousness. Now if there were no places in the Scriptures but this Text, it might suffice to prove that there shall be a day of judgement.  
But besides these Testimonies, there be certain reasons that prove the same, taken from the Nature of God and his principal Attributes, his Mercy and justice: which we must needs confess, he is most true in both, he is most merciful, and most just.  
And therefore having promised it shall go 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 be, that there must be a day of judgement. For in this world who endure more misery, grief and wrong than God's Children? who are contemned, mocked misused, 
Luke 16.  and by all means abused by wicked men. They are in want, sickness, persecution, in poverty, and a thousand miseries beside. But the wicked flourish, live in wealth, and ease, and all things that heart can wish. Now then seeing this is the estate of God's children in this world, full of troubles and miseries, and the wicked live at ease, according to their lusts: It must needs follow, that there must be a day of judgement; when God shall show his mercy in blessing and crowning the virtues of his children: and likewise in executing justice upon the wicked and ungodly.  
O that men and women could often think of the time of the last judgement! Use. Oh that we could bestow that time which we bestow upon our pleasures, and foolish sports, to meditate on this day! O that men would bestow that time which they bestow on unprofitable, if not sinful exercises: As carding, dicing, decking and painting these carcases of theirs! Oh (I say) happy were we if we could bestow this time in thinking of this judgement: what shall then become of us for evermore?  
There is no man so wreathed 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, walk with God in obedience, labour for sanctification: and this will cause thee to stand out in this judgement.  
Now that the wicked shall not stand in this judgement, some may here object and say, This is that which we desire, that we may not appear before the face of that angry judge, whose presence is so intolerable.  
But alas, this is not all: for then the wicked might seem to be blessed, if they might here delight in sin, and drink down iniquity like water, and never be called to account for the same. Therefore the wicked shall appear in judgement: 
In four respects the wicked must appear in judgement.  and yet not any whit contrary to this Text, which saith, The wicked shall not stand in judgement, and that in these four respects.  
First, in regard of their appearance there, 
jere. 35.21  The Lord will enter into judgement with all flesh: if with all flesh, then chief with such kind of flesh as are species of that genus, So flesh, as that they are nothing but flesh, that have not the seed of the spirit remaining in them.  
Secondly, they must arise and appear in this judgement, in respect of the sinner's arraignment at God's judgement bar. For we must not only appear in judgement, 
2. Cor. 5.10  but before the judgement seat of Christ.  
Thirdly, they must arise and appear in this judgement, to be indicted: for God will bring every work of theirs into judgement, 
Eccl. 12.14  whether they be good or evil.  
Fourthly and lastly, they must arise and stand in this judgement, to hear the sentence of the judge of heaven and earth pass against them, 
Mat. 25.41  Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. A thundering Sentence indeed, able (if it were possible) to wound to death the hatrs of the wicked, but they shall after death never die. Yea, every word of the sentence seems to be most fearful & terrible.  
First, what they shall do; Depart.  
Secondly, how they shall departed; Cursed.  
Thirdly, from whom; From me.  
Fourthly, whither; Into fire.  
Fifthly, into what fire; Everlasting fire.  
Sixtly, by what right; Prepared.  
Seventhly, with what company; The Devil and his Angels.  
Hitherto, and thus far the wicked must arise, and stand in judgement: but after this sentence is once given, they shall never rise up to appear in judgement any more. But where it is said, They shall not stand in judgement: This is meant only in respect of God's favour. For this is proper only to the godly, thus to stand in judgement, who are bold in respect of jesus Christ their elder Brother, in whose righteousness they appear.  
Oh that all men would consider Use 1 this, high, low; rich, poor; noble, and simple; That no wicked man shall stand in judgement, but shall hear the fearful sentence of eternal vengeance, Depart from me ye cursed. O how ready are men to put from them this day of reckoning! They seem to have made a league with Death, 
Esay 28.15  and to be at an agreement with the Grave. But the Lord will disannul this their agreement, and the time will come when these wicked wretches will be glad to put their heads in an arquebusier hole, when they shall cry unto the rocks and hills to fall upon them to hide them, and to cover them from the wrath of God, the angry judge, whom they are not able to endure. Who would buy gold at such a rate, or pleasures so dear, to lose his soul in hell fire for ever, for the pleasures of sin for a season here?  
Secondly, we are taught here, that Use 2 as all wicked and ungodly men be wretched and miserable in their life: So at the day of judgement their estate is much more fearful: for it is said here, They shall not stand in judgement, but shall quake and tremble, as not being able to endure the angry countenance of the judge: 
Reu. 20.14  For now they shall see the books brought forth, and their sins laid open. O good Lord! what shall ungodly men do then? which way shall they turn them? when they shall see the judge stand above them with a naked sword to cut them off; and the devils ready to execute Gods eternal judgements on them: poor souls, what shall become of them? How can they stand? how can they endure it? And yet they must undergo it, and endure it.  
But more than this, they must receive that fearful sentence of eternal vengeance, Depart ye cursed, etc. So as now they must remain in perpetual prison, in the dark dungeon of hell for ever; where the pains are endless, easlesse, and remediless: They shall have no ease, no not one drop of water to cool their tongue: And this word, everlasting Torment doth even kill the heart of the damned: for if a man in hell torments might lie in torments so many thousand years as be Stars in the firmament, or sand on the Sea shore: 
Esa. 30.30.  it were some comfort to a damned soul, that once there might be an end thereof. But alas, when he hath suffered torments so many years, the number to suffer still will ever remain infinite. God give us grace that we may become righteous, that so we may stand in judgement.  
The second part of the misery of a wicked man in the life to come, is: He shall not stand in the assembly of the Just.  
IN these words is noted out unto us a second branch of the judgement of the wicked in the life to come. That they shall be severed and secluded from the company of the Just.  
Heaven is called the New jerusalem, wherein enters no unclean thing; only this is the place where the just do abide: Hear are all the holy patriarchs, Abraham, Isaac, and jacob; here are the Apostles, here are the holy Martyrs, and constant witnesses of CHRIST'S truth; here are all the Saints that sleep in Christ, here they rest and sing continually, Praise, honour, and glory unto him that sitteth upon the Throne: here they enjoy the presence of God, and see his face continually. Now to be deprived of this place, and to be severed from this company, it is a misery with a witness. And this is that misery here pointed out in this second place, They shall not stand in the Assembly of the Just.  
The Church is to be understood two ways, Militant and Triumphant, and from both of these the wicked are excluded: for howsoever the wicked live amongst the godly, as tars amongst the good Wheat, as Cain, and Esau, and judas did amongst the godly, yet they were not of the godly; They went out from us, because they were not of us: But this is not directly intended in this place.  
But of the Church Triumphant in the kingdom of heaven, where the godly enjoy jesus Christ, 
Psal. 16.12  In whose presence is the fullness of joy, and at whose right hand is pleasure for evermore: here the wicked shall not stand in this Assembly: 
Exod. 3.  For if Moses might not stand upon the holy ground, before he had put off his shoes: Oh how much less shall sinful wretches stand in the presence of the everliving God, having on the shoes of their sinful affection! Yea it is now most just with God, that such should be shut from Heaven, the Church Triumphant, seeing they never warred in the Church Militant.  
Neither the sinners in the assembly of the just. 

Doctr. 2. All Mankind divided into two ranks.  Here than we learn, that there are two sorts of men in the world, Good and Bad, Sheep & Goats, Elect and Reprobate: and here in this world they live together, but after death in the last judgement, there shall be 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 joy and comfort, the other in fear and horror. And as wicked men in this life could never abide the company and society of the godly, but did mock and scoff at them, and shun their company as much as they could; so in the great day of account, in that great and general separation. The sinners shall not appear in the assembly of the righteous, but shall be severed and sundered by the great Shepherd of the sheep, the judge of the whole world.  
Now that wicked men shun and avoid the company of the godly, and do desire and seek the company of the wicked, it is plain by experience, and therefore it is just with God, that at the last day they should be severed and secluded their company: and as they loved and delighted in the company of wicked men, and such as have no fear of God before their eyes, so now they shall have their belly full of their company. How did Cain hate Abel? Pharaoh, Moses and Aaron? Saul, David? the jews our Saviour Christ? Elymas the company of Paul? And on the contrary part, how one wicked man doth love the company of another like himself, 
Psalm. 50.  common experience doth prove it.  
And here wicked men be noisome and troublesome to the godly, as Goats to sheep, they tread down their pasture, they trample in their water, 
Ezek. 34.  and they push them with their horns: Christ's sheep now sustain sundry wrongs and injuries, and are much annoyed and vexed by those stinking and unruly Goats. 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 we may consider the estate of the righteous at the last judgement: that is, of the elect of God, such as have truly repent of their sins, by faith, believe and embrace jesus Christ, and are justified through his obedience in the sight of God; surely their estate shall be blessed and happy, and so great, that the very wicked shall be ashamed and astonished to behold it. First, they shall be set on Christ's right hand, which is no small honour and joy for poor silly souls to be advanced to sit on the right hand of jesus Christ, the Son of God, and the great judge of the world. Secondly, they shall hear the blessed sentence, Come ye blessed, etc. 
Mat. 25.34  Thirdly, they shall be put in real possession of eternal salvation of the kingdom of Heaven, and live in the blessed presence of God the Father, Son, and Holy Ghost, 
Revel. 21. & 13.14.  the elect Angels, and blessed Saints, where there shall be no sorrow, pain, sickness, etc. Blessed are the dead that die in the Lord, for they rest from their labours: So then after death they have a sweet quietus est; and a general discharge and freedom from all enemies of soul and body, from all trouble, pain, and grief. Whereas the wicked and ungodly shall be in a clean contrary estate and condition; for they shall not come into the company of the righteous, nor shall have no part in that place of their Comfort, Honour, joy, and Dignity, but shall be set on Christ's left hand, a place of exceeding sorrow and grief, shame and confusion, horror and trembling.  
This might admonish all wicked Use 1 and ungodly sinners to repent, in time to turn to God by true repentance and amendment of their lives, to esteem better of the company of God's faithful servants and righteous Children in this world, and to make much of them. But if they will still proceed to hate them, to set themselves against the godly, to shun their company, and to hate them above all the things in the world: Well, yet remember the time will come that ye shall think it the greatest misery in the world, that they shall be severed and sundered from their company, and in so being they shall be severed and sundered from the company and society of jesus Christ himself, of God the Father, and all the blessed Saints and Angels of God in heaven: 
Wis. 5.1.2.3.4.  Then in that day shall the righteous stand in great boldness before him that persecuted him, etc. Thus ye see the madness and extreme folly of wicked men, they hate them whom they ought most to love, and love them whom they ought most to dislike.  
Use 2 Let men take heed with whom they join themselves in society: Seeing with whom they keep company in this life, in death they shall partake with them, and after at the last judgement shall be joined with them. He that now is familiar and a companion of ungodly men, Atheists, Papists, Swearers, Drunkards, Scorners, etc. certainly in death he shall be punished with them, and after death have his abode with them for ever. 
Reu. 18.4.  So he that is now a companion with all those that fear God; surely, he shall have a part with them in death, and at the last judgement shall be placed with them in joy and happiness for evermore. 
Heb. 11.25.26.  It is thought to be a matter of little or no moment what company a man keeps, to live amongst Swaggerers, Swearers, Drunkards, Atheists, Papists, etc. But the truth is, it is a fearful sign 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 Psalm.  VERSE. 6. 
For the Lord knoweth the way of the righteous; But the way of the ungodly shall perish.  
HItherto the Prophet hath described the wonderful blessed estate of a godly man: 
The second general part of the Psalm.  As also the fearful and cursed estate of the wicked: Now in this sixth verse, which contains in it the second general part of the Psalm, is laid down a reason, both of the happiness 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; approveth of the way of a righteous and godly man, he likes it and directs it, yea takes care of it, and doth bless the way; that is, the life and conversation, the actions, studies, and endeavours 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, he doth not love nor approve of his life nor dealings; but rather dislikes him and all he doth, yea he hates and abhors his vile and abominable and wicked life: And therefore both he and his ways, 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 love, and to be well pleased with it, so as he will direct and bless 
Doctr. 1. A great comfort to the godly that God doth approve of them.  it. Here is matter of exceeding comfort to every poor child of God, to every godly and righteous servant of God, that being justified by faith in Christ jesus, and sanctified by the Holy Ghost, live well, and lead a godly and righteous life, that howsoever the world contemns them, scoffs and scorns them, mocks and mows at them, revile, and rail upon them, & esteem them as base and vile; yet here we see that the Lord loves them, and esteems highly of them, approves them as his, delights in them, to bless them and prosper them: Touch not mine Anointed, 
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 harm; yea, he that toucheth them toucheth the apple of God's eye, & no assaults whatsoever shall be able to hurt them: For godliness hath the promise of this life and that which is to come: And therefore let us labour to plant godliness in our hearts, and store them with the true fear of God, and in so doing the Lord will both bless us, and our poor endeavours.  
This may serve to reprove the cursed practice of ungodly men, Use. it is wonderful to see how bold they be to abuse God's Servants, to mock them and to disgrace them, to slander and revile them: they think them the worst men that live in the world, they traduce them and bring them on the Stage, they load them with vile and odious names: Now what do they else then set themselves against God himself, seeing they hate them whom God loves.  
And as this may serve for the terror of the wicked, so it serves to comfort every poor child of God: What though the world hate thee so God love thee? Oh remember that the Lord loves and allows of thee. Now than if God approve of thee, what though all men in the world, did refuse or condemn 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 unto us, that God knows and allows of us, For what were the favour and approbation of men, if this were wanting.  

Object. How a man may know whether Christ approve of him.  But how shall a man know whether God knoweth him thus with his special knowledge or not? I answer.  
First, if God know any man for his, by his special and effectual knowledge, 
Answer.  than he begets in him the knowledge of himself. As the light of the Sun falling on our eye, by whose light we behold the Sun again. 
joh. 10.  I know my Sheep (saith Christ) and they know me.  
Secondly, if God thus know any man with his especial and effectual knowledge of his, so as he loves and likes of him, it begets the love of God in a man's heart: So as God loves him, he is inflamed to love God again; 
1. joh. 4.9.  and in love unto him is loath to offend him, and most careful to please him. And therefore if we would know whether we be thus known of God, let us labour to find our hearts thus inflamed with the love of him.  
Thirdly, whom GOD knoweth thus, he chooseth to be his Child in CHRIST JESUS, delights to bless him: Now than this works in the heart of a godly man another work; namely, to choose God to be his God, to set his heart on him, to delight in him, to adore him as his God, to love him, fear him, obey and call upon 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 fruits and effects in our hearts: For as we see, though every man cannot come to see the King's Broad Seal, yet can discern the picture of it in wax, and say, This is the King's Broad Seal: So though men cannot ascend to Heaven to know the secret counsel of God, yet by these fruits and effects of his knowledge, men may know his will, whether they be his or not.  
Well, to conclude: seeing the Lord thus knows and acknowledgeth, yea loves and likes of the life of a godly and righteous man: let us be encouraged to go throughstitch, and to resolve of this, never to be daunted, or discouraged with the hard measure of ungodly men. All our care should be to please God, and to be approved of him, and therefore so long as he doth approve of us, let us not care what man can do against us.  

But the way of the wicked shall perish.  
Doct. 2 
The Lord hates a wicked man, and all he doth Esay 1.11.  Here we learn that the whole life of a wicked man, and whatsoever he doth, is abominable, the Lord hates him and all he doth. What have I to do with the multitude of your Sacrifices, saith the Lord. And again, 
Esay 66.3.  The Sacrifices of the wicked are abominable unto the Lord. Now if the best actions of a wicked man, his Hearing, Reading, praying, 
jer. 7.8. Prou. 15.8.  and Receiving, be abominable to the Lord; how much more their swearing, cursing, banning, profaning the Sabbath, drunkenness, uncleanness, lying, stealing, etc. Again, without faith it is impossible to please God. 
Heb. 11.6.  Now no wicked man can have true faith, because Faith purifies the heart, 
Acts 15.9.  and is never severed from true repentance and amendment of life. And therefore the way of the wicked, seem it never so goodly and glorious in the world, all their studies and endeavours shall perish and come to destruction in the end. 
Pro. 20.17  
job. 20.29.  This is the portion of the wicked man, and the heritage that he shall have from God for his works.  
This shows the state of most men to be miserable and unhappy. Use. For only those be blessed, whose lives do please God: Now alas, what delight can God have in the filthy lives of most men, whose whole delight and study is in sin and wickedness, in all kind of lewdness and profaneness, have no care to please God, but even obstinately rebel against him, surely the Lord hates them and all they do. O woeful condition of such sinful men, that betake themselves thus unto the way of sin. Not as though they walk therein but for a time, but as such as purpose to tread therein for ever. From this woeful estate the Lord deliver us for his Christ's sake. Amen.     

A Prayer for the Morning.  
O LORD, and our good GOD, we thy poor unworthy servants, according to our bounden duty, are here assembled together in thy Name: O LORD, it is thy own Commandment that we should call upon thee in all our necessities, and it is likewise thy promise, that thou wilt hear us, in assurance whereof we are bold now to come unto thee; acknowledging first of all, that we are altogether unworthy of ourselves, as of ourselves, to request for any favour or mercy at thy hands, for from our cradles unto this present there hath been in us nothing else but Apostasy and rebellion; yea Lord, we have so added sin unto sin, as if there were no other end why we were sent into the world, but to provoke thee to wrath, and to heap up a great measure of iniquity against our own souls, against the day of wrath. Our sins of omission, our sins of commission, o Lord they are many and great, and if thou shouldest call us to a reckoning even for the least of them, we are not able to answer thy Majesty for one of a thousand; yea Lord we confess that it is thy mercy that endureth for ever, and that hath been the cause that we have not long ago tasted of thy judgements. O Lord be thou merciful unto us still for thy Names sake, separate our sins as far from thy presence as the East is from the West: Bury them in the grave of thy Son Christ, that they may never rise up again in this world to accuse us, or in the world to come to condemn us. Teach us to consider good, much less to perform it: open therefore the eyes of our minds, that we may see what is good, put thy good Spirit within us, give us fleshly hearts, and pliable affections; draw our minds from the love of this present world, teach us to use it, as if we used it not, that we have here no continuing City, but to seek one to come, that so we may seek for that kingdom that cannot be shaken, but eternal in the heavens. Lord teach us to do thy will, knit our hearts unto thee, that we may fear thy name, o Lord hear, o Lord forgive, o Lord consider the complaint that we make unto thee, and give a gracious answer unto our prayers for the Lords sake. And now o Lord we thank thee even from the bottom of our hearts, for thy inestimable blessings wherewith in Christ jesus thou hast blessed us; for our Election before the foundation of the world, for our Vocation, justification, Sanctification and Preservation; and for that thou hast put in us a hope of Glorification in the life to come. We thank thee more especially for that thou hast defended us this night passed from all perils & dangers, and hast safely brought us to the beginning of this day. Now Lord we humbly pray thee, keep us, and all that belong unto us, this day from all evil that may hurt us; set thy fear before our eyes, and let thy spirit so rule our hearts, that we may not sin against thee. As for outward things, we submit ourselves to thy wise and fatherly providence; only we beseech thee to give us this day whatsoever thou knowest needful & behoveful unto us; let us not want those things without which we cannot serve thee; bless us in our going out, and our coming in, and grant that whatsoever we shall think, speak, or do, may tend to thy glory, the good of our brethren, and the comfort of our own consciences, when we shall come to make before thee our last accounts. Bless thy whole Church (O Lord) and build it up more and more in perfect beauty, disappoint the hope of the Papists, let them perish, as many as have evil will at Zion: comfort them that mourn; especially such as mourn for sin: fulfil the desires of all that truly long & sigh after thee. Bless this good land in which we live, make thy glorious Gospel to shine more & more until it be perfect day; Lord send it where it is not and bless it where it is, that Babylon may fall, and never rise up again: and to this end strengthen the hand of thine anointed servant, and our dread Sovereign james, Lord make him to see and know every day more and more what belongs unto thy glory, what belongs unto his own peace and safety; and Lord give him a heart, that he may duly practise the same. Bless likewise our gracious Queen Anne, Prince Charles, and the Count Palatine of Rhine, with the Lady Elizabeth his wife. Assist with thy spirit and grace, all that are in authority: sanctify all those whom thou employest in the Ministry. Be merciful unto all that we are bound in duty to pray for, as if we had named them in particular unto thee. Hasten the coming of jesus Christ, make us ever mindful of our last end, and of the reckoning that one day we are to make unto thee. And in the mean time, Lord make us careful to follow Christ in the Regeneration, during this life, as that with Christ one day we may have our portion in the resurrection of the Just, when this mortal life is ended. These graces, and all other blessings which thou knowest to be needful for us, O Lord we humbly beg and crave at thy hand, in the name, and for the sake alone of jesus Christ thy dear Son, and in that form of prayer which he himself hath taught us, saying, Our Father which art in Heaven, etc.   

A Prayer for the Evening.  
O Lord God, by whose gracious providence the night succeed the day, and the day the night, we acknowledge thy wonderful power therein: forasmuch as day unto day uttereth thy goodness, and night unto night teacheth knowledge: O Lord amongst other thy mercies, with which thou dost even follow us (most rebellious wretches) we must needs acknowledge that this is not the least, that we have this liberty to come into thy presence, O Lord we come not now to excuse ourselves, but to accuse ourselves; yea and to acknowledge, that we are worthy of all those judgements which thy justice might most justly inflict upon us, our sins they make us seem vile in our eyes, how much more loathsome in thy sight? O Lord we must needs confess that we are so far unworthy to be called thy sons, as that we are not worthy to be reckoned amongst thy servants; yea were it not that thou wert a God of mercy, and that thy mercy were over all thy works, and doth extend itself even to poor sinners; we should utterly be discouraged in coming unto thee, considering that our whole life hath been but a life of sin, and that we have drunk down iniquity as it were water, ever pouring in, but never pouring out our filthiness. O Lord teach us to value this mercy of thine aright, that thou hast spared us so long, and given us so large a time of repentance; that thou hast not prevented us with death in the time of our ignorance, & hardness of heart, as many have been before us: O Lord it is thy mercy not our worthiness. Thus hast thou showed thyself to be a God of mercy, one that delighteth in the prosperity of thy servants. Now Lord we humbly entreat thee that thou wouldst pardon and forgive us all our sins and offences, bathe them in the blood of thy Son, nail them to his Cross, bind them in a bundle, and throw them down into the bottom of the sea, that they may never rise up against us, either in this world to accuse us, or in the world to come to condemn us. O Lord we are hearty sorry that we have abused thy blessings, profaned thy Saboths, despised thy word, and quenched thy Spirit: For these and the like (blessed father) we condemn ourselves, do not thou therefore mark them; nor deal not with us as we have deserved, but teach us to rise up against our sins, that our war with them may assure us that we have peace with thee: O Lord we abhor ourselves, for to us belongs nothing but shame and confusion of face for ever: and we do humbly entreat thee to look upon us in thy Son Christ jesus, O let the chastisement of our peace be upon him, and heal us through his stripes: Lord let us ever remember our latter end, and the strait reckoning that we must render unto thee one day: and in health and prosperity to think of a time of sickness and adversity; and especially good Lord deliver us in the hour of temptation, that when Satan his assaults shall be greatest, as his policy is when we are weakest, and least able to resist him, that thy power may then appear in our weakness, that these things may not overtake us as a snare, but that with the wise virgins we may in some sort be prepared for the coming of Christ jesus the sweet Bridegroom of our souls. And to that end we may have comfort both now and at that time, go forward we humbly pray thee, with the work of our new birth, that thou hast begun in us, and never take away thy hand until such time as thou hast made an end of it. And now O Lord having in the first place sought thy kingdom, and the righteousness thereof, give us leave in the next place to seek thy favour in outward things: First, according to our duty, we give thee hearty thanks & praise for that thou hast this day preserved us from all evil and danger: we humbly pray thee take care over us this night, and defend us from that roaring Lion, who night and day goeth about seeking whom he may devour: Take thou us this night into thy blessed tuition: we know that thou dost neither slumber nor sleep, keep us even in our sleep from being unmindful of thee, that whensoever thou shalt call for us by the general Alarm of thy judgement, whether at midnight, at Cocke-crowing, or at the dawning of the day, we may be found ready to accompany the Bridegroom into the Marriage-chamber. And to this end Lord sanctify our sleep unto us, that by it we may be the better enabled to perform the duties of the next day; and night and day being guided by thee, they may fit us and prepare us for that day of thine, that shall never give place to night. And we beseech thee O Lord to be merciful likewise to thy whole Church, hear the cries of thine elect; hear the mourning of all such as mourn in Zion, let the cries of thy children cry down the cries of the sins of this land: and be reconciled unto us O Lord our God in the multitude of thy mercies, that so thou mayst continue still a merciful God unto this Land, the Vineyard which thy own right hand hath planted. Preserve our gracious King, bless and prosper the Queen, the hopeful Prince Charles, Princely Palsgrave of Rhine, with the Princess Elizabeth his wife. And as thou hast crowned them with worldly honour upon earth, so direct them unto that more glorious Crown in heaven. Bless the Nobility and Magistracy of this Land. Prosper the work of thy Gospel in the hands of thy Ministers. And good Lord give us all grace to be one of those wise virgins, that our hearts may be prepared like a lamp furnished with Faith and good works, like Oil, to meet the Lord jesus Christ the Bridegroom of our souls, there to see the felicity of thy chosen, and to rejoice with the joy of thy people; To whom with thee O Father, and thy blessed Spirit be all Honour, Glory, Might, Majesty, and Dominion, henceforth for ever. Amen.  
FINIS.