rebellion Popular flockings vnto an aspiring spirit as was Absolō breeds rebellion which vpon fit occasion time and place will openly breake foorth as we doe here see and Chronicles shew A caueat for Princes to see vnto this Absoloms are seditious and the seditious seeke only euill Pro. 17. 11. The saying of Salomon vers 14. is most true in strife of this kinde for a kingdome but hee that exalteth his gate seeketh destruction vers 19. Against me Euen against Dauid a good and vertuous King Psal 78. 72. yet against him doe these rise who had no cause to be his enemies but yet by these God chastised him for his sinne teaching That most excellent good and holy men Kings and Prophets may haue aduersaries and traiterous rebels against them without any cause on their part Daniel 6. 4. Psalme 59. 3. for some hate goodnesse it selfe Psalme 38. 20. and those that are good Ioh. 15. 19. Let not any whether Princes or Pastors thinke to be without aduersaries in this world though they should liue neuer so innocently Not to thinke therefore men are alwaies worthie blame because they haue aduersaries though great learned noble and many of them for so had innocent Daniel yea Iesus Christ nor to iudge Princes wicked because some proue rebels and traitors against them as were here against good Dauid That albeit Princes doe not deserue such traiterous practises and rebellions from their subiects yet may the same be Gods correction for sinne against them as this was vpon Dauid 2. Chr. 24. 25. and 25. 27. The mighty to consider themselues in such rebellions and bee reconciled vnto God who subdueth the people vnder their hands Psalme 7. For albeit they may bee innocent towards their subiects yet the Lord is euer iust in his proceedings Note that rebellion is called a rising vp when other sinnes are compared to falling in regard of high hearts and proud aspiring spirits as also of the high dignitie of Kings which they oppose themselues against rebelliously They that are rebels sinne highly in pride of spirit and against kingly maiestie the most high calling vpon earth but as they arise high they fall downe low as the example in hand sheweth and experience in all ages confirmeth Take heed of rebellion Feare God and honour the King Dauid had a deadly aduersarie of Saul hee was a troubler of the people and a murtherer of the Lords Priests yet being the Lords annointed he would not meddle with him We are forbidden to haue euill thoughts in our hearts against kings Ecclesiast 10. 20. VERSE II. Many say to my soule there is no helpe for him in God NOt content herewith to driue me out of my kingdome many of them do further also persecute me with words of hatred and vexe my soule with contumelies and reproches For this indeed goeth to the very heart of me that when I might haue looked for some to haue pitie on me they contrarily extoll themselues against me with rebukes and taunts as if I were vtterly forlorne and past all hope saying There there so would wee haue it God hath forsaken him pursue him and take him for there is none to deliuer him a mischiefe is light vpon him and now he is downe he shall rise vp no more God himselfe whom hee did pretend to serue and trust in for aide and succor hath now taken him in his wickednesse and hath no helpe in store for him Heere Dauid bringeth in his enemies words by which no doubt they encouraged themselues in this foule fact and sought to confound the spirit of him heereby of which hee here doth chiefly complaine and mention vnto the Lord. Such as relie vpon the Lord doe tell him in particular of their enemies words and deeds Psalme 10. and 22. 7. 8. Act. 4. 27. 29. 2. Chron. 20. 10. 11. To learne to vnfold our griefes into the bosome of God as the godly haue done for great is the benefit in respect of the comfort and assurance which commeth thereby as the euent sheweth in the examples of holy men and experience telleth other in these times Many That is all that treasonable flocke and rebellious rout so said and yet it was an error Error and falsehood and especially that which is for the ouerthrow of the godly gets soone many fauourites as appeareth by that cursed false report spread by the souldiers Matth. 28. 15. so against the Apostle Act. 16. 19. 22. and 21. 27. 28. 29. 30. Therefore beware of credulitie and before we doe entertaine speeches let vs weigh them well and only by triall approue lest we be deceiued seeing falsehood getteth so soone fauour with men many may say that which yet is not true Say The word is saying as shewing in their rising vp they thus spake of Dauid and heartened one another they doe not onely distresse him with deedes but vexe him also with words The wicked euery way by words and deedes seeke to vexe the godly cruell in act contumelious and despitefull in speeches Psal 35. 15. 16. 22. 7. 8. 13. Mat. 27. 29. 30. 42. To prepare our selues as well for reproches as other crosses for the godly haue had their part in both Iob. 30. 1. 9. 10. Lam. 3. 14. 63. Heb. 11. 36. To my soule Lenaphshi this word some translate of my soule and so the soule put for the whole man as is vsuall but the word will beare the other sense and is more forcible for Dauid doth not only shew what they spake but how he tooke it euen as a sword piercing to his soule Words such may they be many times will cause more trouble to the afflicted and adde sorrow to other present outward crosses Psal 69. 20. and 42. 10. Lam. 2. 15. 16. Not to breake out into insulting contumelious taunting or otherwise disgracefull speeches towards others especially the afflicted for though they be but words yet may they be wounding and encrease anguish in soule and may make sad the hearts of the righteous a sinne which God one day will punish Ezek. 13. 22. 23. There is no helpe for him in God The Hebrew word Iesugnah is Iesugnathah a letter added for to encrease the signification as if it were said there is no manner of helpe at all the like is in Psal 44. 27. and 92. 16. and 94. 17. and 63. 8. and 12. 1. 2. Iob. 5. 16. This is their iudgement of him yet they incouraged themselues against him with this that he could not now hope for deliuerance from God This is the peruerse iudgement of the wicked to thinke that if God afflict his children and let them alone a while he indeed hath vtterly forsaken them Psal 41. 8. 2. Sam. 16. 7. 8. The wicked to learne hereby to rectifie this iudgement seeing the case is farre otherwise Psal 103. 9. he chastiseth
all things doe so differently befall these two sorts of persons Surely the iust are taught of God the way that they shall chuse he ordereth their goings the paths of a righteous man are directed by the Lord for hee loueth his way and so maketh him to prosper He careth for the godly his eye is euer vpon them that feare him working all their workes for them He helpeth them and of him is their saluation and thus doe they obtaine peace whereas God withholding and withdrawing his grace from the wicked leaueth them to themselues not caring for them they for want of his aide and succour consume as the fat of Lambes and as the smoake they vanish away thus they perish destroyed shall they bee together and the end of the wicked shall be cut off confusion shall deuoure their labours they shall lie downe in shame and reproch shall couer them this shall be their portion to drinke For the Lord The Psalmist hauing set out the godly and wicked so differingly being now to conclude he fetcheth the reason of all this from the Lord and not out of the men themselues teaching That it is of the Lord and not of men that there is such a difference of persons some godly some vngodly some righteous some sinners c. Esa 60. 21. and 61. 3. Psal 147. 2. Act. 2. 47. Rom. 9. 16. 17. 18. 21. Giue glorie vnto the Lord for thy goodnesse and pray to him for thy brethren for what thou hast it is receiued from him and what they want they cannot enioy but by him Knoweth the way of the righteous The word knoweth is not to be taken for knowledge simply as Rom. 1. 21. Nehe. 6. 12. or to acknowledge as Act. 19. 15. but for loue care and to be pleased with Psal 37. 18. 23. and 31. 7. and 144. 3. Pro. 12. 10. Iob. 9. 21. as may appeare by the contrary Psalm 101. 4. Matth. 7. 23. The Doctrines from these words are That there bee such as are righteous and so to bee accounted Psal 32. 1. 11. and 37. 29. Prou. 2. 20. Mat. 25. 37. 46. To receiue this truth but yet not according to the law of workes Psal 143. 2. Rom. 3. 20. Gal. 2. 16. Iob. 25. 4. but after the law of grace and faith Rom. 3. 24. and 5. 1. Galath 3. 8. 11. To reioyce that any man may bee held righteous in Gods mercie seeing in our selues wee are so wicked for such righteous ones are blessed Psalme 32. 1. 2. 11. so vers 1. of this Psalme That these righteous ones haue a way or path to walke for here it is said the way of the righteous ascribing to them a way see Pro. 2. 20. and 14. 8. To search out this way to walke with the righteous in it it is not the way of nature nor a path vpon the earth that men tread in nor the way of corruption Gen. 6. 12. Pro. 4. 14. but the good way 1. Sam. 12. 23. 1. King 8. 36. the old way Iere. 6. 16. yet the new and liuing way Heb. 10. 20. the way of peace Rom. 3. 17. the way of wisedome Pro. 4. 11. of perfection of life Pro. 10. 17. and the way of good men Prouerbs 2. 20. That the Lord knoweth this their way Psal 37. 18. 23. To reioyce and comfort those that be godly that the Lord approueth and is well pleased with their way though men be not Let them meditate on Psal 37. 5. 6. 7. verses That this knowing and approuing of their way by the Lord is the true cause of their happinesse and saluation Ephes 2. 8. Not to looke vpon thy goodnesse or grace thy godlinesse and iustice but magnifie the Lords mercie that is pleased to approue of thee Note for a conclusion of this that the Psalmist beginneth singularly as speaking but of one vers 1. 2. 3. but heere hee ends plurallie saying the righteous as including all to teach That the description here set downe is not of one singular godly man but is the liuely picture of all the righteous Let all them behold this paterne to draw themselues therby if they would be accounted among the righteous But the way of the vngodly shall perish Heere the Prophet sheweth on the contrary the end of the wicked and from this may we learne That perishing in the end is the portion of the vngodly euen to all of them from the wicked vngodly to the lewd sinner and from this to the proud scorner for heere the word is in the plurall number rishangnim Psalm 9. 17. and 11. 6. and 37. 38. Mat. 25. 33. 41. 46. Pro. 11. 7. Rom. 2. 8. 9. Reuel 20. 10. 15. You wicked before the time of vengeance come behold your end euery one of you and repent and pray God if it be possible that your wickednesse may be done away Let not any godly bee they neuer so poore enuie the prosperitie of the wicked Prou. 24. 1. and 3. 31. and 23. 17. 18. Psal 37. 1. 2. and 129. 6. That their way that is their counsels studies endeuours practises also their glorie power honour and authoritie shall haue a dismall day and come to a miserable end Psal 37. 2. 14. 17. 35. 36. Pro. 11. 7. and 13. 9. To looke to our way what it is if it bee the way of the wicked it is the way of wickednesse Psal 139. 24. the way of darknesse Prou. 2. 13. the broad way leading to destruction Matth. 7. 13. The godly to be content and patiently waite and not feare the power policie and practises of the wicked they shall haue an end Note here that perishing is opposed to the Lords knowing and approuing of the godly which is not spoken of the wicked to teach That for want of Gods approbation the wicked and their way doe perish His not knowing that is his not approuing them is his reiection of them and so their vtter destruction Matth. 7. 23. Therefore aboue all things let vs labour for Gods approbation for if he iustifie who can condemne Rom. 8. 33. 34. but if the Lord be against vs who can pleade for vs 1. Sam. 2. 25. The second Psalme THE ARGVMENT THis Psalme is in order the second Acts 13. 33. though some haue held it all one with the first this ending with blessed as the other therewith beginneth It hath no title but is ascribed by the holy Apostles vnto Dauid Acts 4. 25. who is thought to haue penned it after his victories ouer the Philistines who gathered themselues against him when the people had made him King in Sauls roome In which as in many other things he was a type of Christ of whom also this Psalm speaketh Acts 4. 25. 26. 27. Heere Dauid the King Dauids kingdome and his enemies set out Christ the Messiah our King his
complaine how to be comforted in such trouble and distresse how to shake off all worldly feare and in whom to trust lastly how to be exercised in so great perill and to whom to ascribe the glory of deliuerance and victory The resolution of this Psalme This containeth 1. The title or inscription shewing 1. The Author Dauid 2. The occasion the rebellion of Absolom 2. The Psalme it selfe which hath 1. A patheticall complaint admiring and questioning concerning 1. The number of his enemies vers 1. 2. The danger and grieuousnesse of them aggrauated from their 1. Hostile insurrection v. 1. 2 Insulting cōtumelies against him vers 2. 2. A narration cōtaining 1. A profession that 1. Of his confidence confirmed 1. From the office of God who hath vndertaken for him to be his 1. Defēce 2. Glorie 3. Aduācer against their Rebellion Contumalies Depressiō vers 3. 2. From the experience he had hereof in former times when God heard him praying vnto him vers 4. 2. Of his security amplified frō 1. The adiunct or cōsequent hereof which is Sleep and the quietnes and soundnesse thereof 2. The ground of it which is Gods sustentation vers 6. 2. A gloriation and triumph not to feare 1. For the number of his enemies 2. Or the imminentnes of the danger vers 6. 3. A prayer cōtaining 1. Petition 1. For himself wherein is noted 2. For his people that his blessing might be on them vers 8. 1. The subiect or thing which he prayeth for which is deliuerance 2. The reason frō his wonted goodnes in former deliuerances vers 7. 2. A thankfull acknowledgement of safetie vnto his people ver 8. The generall obseruations VVHen Dauid had beene diuers yeares setled in his kingdom peaceably it pleased God after his fearfull fall to exercise him a little while with a sore temptation with a stormy tempest of rebellion by his own son and many of his hollow-harted subiects for the triall of his faith and patience vpon which occasion as the title sheweth hee penned this Psalme for the instruction of Gods Church whence wee may learne I. That in Gods mercy a Dauids afflictions that is a godly mans troubles turne to the Churches profit and make good for the same for heereby haue wee this and many other Psalmes the history of Iob the song of Hezekiah c II. That the best shall not want their trialls nor the greatest sometime their troubles III. That nothing can make a faithfull man start backe from cleauing fast to God neither words nor deeds as heere we see vers 1. 2. 3. and the same is confirmed in Iob who by afflictions and the words of his wife friends yet trusted in God for true faith surmounts all difficulties and distresses whatsoeuer IV. That Gods protection giueth sufficient security for if God bee with vs none can bee against vs. V. And lastly they that trust in God come who will or how many soeuer against them shall in the end haue cause to praise him for his mercy in their safety from all enemies for the eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect hart towards him Of the Title THis is the first Psalme that hath a title the titles are diuers in sundry Psalmes and some of them make very much to the vnderstanding of the Psalme containing briefly the argument of it as this title doth and do shew who is the pen-man and vpon what occasion penned and when it was indited the variety may be obserued in other places as we shal come heereafter vnto them thus much of this in generall for the present A Psalm The Apostle mentioneth three kinds of songs Ephes 5. 19. so are there in this booke Tehillah in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hymne or praise Shir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song or laye and heere this mizmor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it commeth of zamar to prune or cut off superfluous twigs and noteth that this kinde is an artificially framed song in a certaine full number of words and measure superfluous words being cut away Note hence That it is lawfull to vse sweet songs artificially modulated the ditty being holy and heauenly as well as other the Apostle giues liberty in all Eph. 5. 19. so it be in the heart and vnto the Lord with vnderstanding and to edification To vse heerein our Christian liberty so it be holy as becommeth true godlinesse and men endued with grace Of Dauid Or to Dauid for to or of may bee both one the Hebrew speech vseth these indifferently as the learned in that tongue affirme as appeareth plainely in the title of the Psalme 120. 121. where Hammagnaloth and Pammagnaloth are made one so in Greeke we do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 2. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So this shewes it was a Psalme of Dauid which he did penne and a Psalme to Dauid for his owne instruction as well as for others teaching That it is nothing derogatory to the Maiesty of Regall authority for Kings with all Art and skill to compose and to bee cunning in Poems Dauid a renowned King wise and valiant was heerein excellent so Moses Psal 90. and Salomon as Canticles shew and also Hezechiah Esay 38. 9. To esteeme of this excellent gift none to vilifie or basely account thereof it was an excellent gift in the Primitiue Church 1. Corinth 14. 26. The abuse onely maketh it contemptible there is profitable and singular vse to bee made thereof That Dauid imployed this excellent gift to the publike good of the Church yet so a Psalme of Dauid for others as it was also to Dauid for his owne benefit To vse our gifts to the Churches edification therein excell 1. Cor. 14. 12. but yet so be a teacher vnto others as we may also profit our selues speake to others and to our selues Eph. 5. 19. that while we preach vnto others we our selues be not reprooued 1. Cor. 9. 27. When he fled Bebarhu in flying or auoyding him now did he penne this Psalme shewing That crosses and afflictions though grieuous hinder not the piety and deuotion of Gods children but rather yeeld matter further occasion thereof Psalm 7. 2. Sam. 16. 17. Psalm 52. 1. Sam. 22. 9. there be many Psalmes penned vpon such occasion for God by troubles teacheth his people many things which else they would neuer practise To blesse God that giueth such wisedome and grace vnto his Children to make so happy gaine to themselues and to others of their troubles To pray for this wisedome and grace that we may be able to make this holy vse of afflictions A condemnation to such as by crosses and afflictions are driuen from all deuotion and through impatience and want of faith doe forsake goodnesse Dauid was a most stout champion and very valiant and yet heere hee is noted to
I feare The Lord is the strength of my life of whom then should I be afraid The Lord I say is with me amongst those that helpe me therefore shall I see my desire vpon mine enemies I will not be afraid Dauid hauing found God so sure to him hath gotten a spirit of valour and true fortitude Assurance of Gods aide and experience thereof causeth true valour and maketh a man of an vndaunted spirit 1. Sam. 17. 26. 32. 34. 36. Ezra 8. 22. 31. and Psal 118. 6. Rom. 8. 31. Psal 27. 1. Nehem. 6. 11. To expell feare and become valiant let vs trust in the Lord Psal 56. 3. 4. 2. Chron. 16. 8. So did Moses exhort the people in their feare Exod. 14. So in 2. Chron. 20. 20. This assurance of Gods aide made Abijah couragious 2. Chron. 13. 12. For tenne thousands of people A certaine number for an vncertaine meaning an hoast of men The righteous vpon Gods assurance are not daunted with the multitude of enemies Psalme 27. 3. 2. Chron. 14. 9. 10. 11. 1. Sam. 14. 1. 6. Not to be dishartned by a multitude of enemies consider how God is with his Ios 1. 5. 6. 7. 10. and 10. 8. 9. and 11. 6. 7. Not to bee like the wicked who flye and none pursue them Prou 28. 1. That haue round about set themselues against mee The word Sabah is to compasse about as a circle or a place besieged Esa 22. 7. Dauid euen in such a perill saith hee will not feare of such strength is his faith The faith of Gods children is firme not onely in light perills but in dangers after mans reason vnauoidable Psal 23. 4. 118. 10. 11. Dan. 3. 17. and 6. 23. Psal 46. 1 3. In most desperate perills to haue a firm and constant faith in God as the examples of the godly doe encourage vs for he that fainteth in the day of aduersity his strength is small Prou. 24. 10. In this that Dauid is so without feare in this trouble which came for his sinnes which the Prophet had threatned when all men almost had forsaken him and hee heard that it was published that God had also left him We may learne That incredible is the strength of Faith to cheere vp the spirit of a godly man beyond all humane strength and power of reason both for temporall deliuerances as all the former Scriptures and examples shew as also for spirituall safety Rom. 8. 35 39. so Iob will trust in God though he kill him and was sure his redeemer liued Labour for this vnconquerable vertue which can doe more to giue sound comfort in the middest of al discomforts then all earthly power honour wealth friends c. it euer gets the victory for it ouercommeth the world 1. Iohn 5. 4. see what faith can doe Read Heb. 11. Not to condemne that for madnesse and folly which is by the power of faith warrantably either said or done though it crosse all reason in mans naturall apprehension VERSE VII O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheeke bone thou hast broken the teeth of the wicked NEither yet O Lord doe I so much boast of thine ayd as with mine earnest prayers again craue it at thy hāds and as mine enemies rebelliously rise vp against mee so doe thou in thy righteousnesse arise for my cause Stand vp O Lord and that soone let not man preuaile doe not now by delaying make as if thou didst not heare or hide thy face or forget my misery and affliction but by thy present speedy helpe shew that thou art most intent and watchfull for my preseruation Yea according to thy couenant and promise by which thou dost vouch safe to be my God and to giue me a Right in thine owne selfe so I beseech thee to helpe mee thy seruant and redeeme me for thy mercies sake And I am bold to giue a reason why thou shouldest euen from thy wonted goodnesse and former deliuerances which haue beene euer of old in which respect thou shouldst seeme vnlike thy selfe except it please thee to helpe me at this time also But so it is that heretofore thou hast alwaies holpen mee in my greatest extreamities and hast smitten mine enemies with most ignominious condign punishments and when they thought presently to deuoure and eate mee vp like so many ramping and roaring Lions yet thou didst then smite them all vpon the iawes and breake their teeth and plucke mee as a pray out of their mouthes by bringing fearefull iudgements vpon them and abating their force and repressing their rage that they had no power at all to harme or annoy me Hauing thus fitted himselfe to pray first complaining secondly by faith repelling the temptation and so thirdly comforting himselfe from former experience fourthly being without seruile feare he falleth to prayer teaching That men are then fittest to pray when their passions are allayed their feare remoued their faith strengthened to call vpon the name of the Lord. In comming to pray and to inuocate Gods name striue to haue a quiet a comfortable cheery spirit and a faithfull heart least wauering wee obtaine not our petition Iames 1. 7. O Lord. In the fifth verse is noted his security in the sixt his holy boasting against his enemies as not fearing any of them yet heere he immediately cryeth O Lord and craueth his helpe to shew That a godly man is so secure so without feare and so perswaded of Gods protection as he yet neglecteth not still to pray and to implore his aid as Dauids practise sheweth comparing these places Ps 37. 1. 3. with ver 7. Ps 56. 4 11. 9. and 118. 6. 17. 25. So to beleeue and to be secure of Gods help and succour as yet wee may not neglect to pray and call vpon his holy name neither to neglect lawfull meanes appointed for our safety for else it is rather a tempting of God then a holy trust in his helpe That the best of Gods children in present dangers may haue mingled thoughts euen in a moment by which the heart is now resolute by and by somewhat disquieted experience yet sheweth this which was in Dauid Psal 27. 1. 2. with ver 9. 12. and 42. 5. 6. and 86. 12. 16. 17. In great measure of assurance and comfort not to be lifted vp but rather pray for the continuance thereof In this ebbing and flowing not to be deiected but in the disquietnesse of mind haue recourse vnto God and pray for a new supply of grace and a reflowing of comfort into our soules againe Arise This is vsuall in the Psalmes Psal 44. 23. and 7. 6. 10. 12. and 17. 13. c. which is attributed vnto God because while he suffers the wicked he seemeth to sit as careles or as one asleepe but when
this point that by knowing what they are the godly may iudge rightly what they shall be except they bee reformed That the destruction of the wicked is of and from themselues for the cause of their not being able to abide the iudgement is their owne emptines and vanitie The Prophet saith of Israel that her ruine was of her selfe Hos 13. 9. See Numb 16. 38. Esa 3. 9. To iustifie God in his iudgements as 2. Chron. 12. 6. Psal 119. 70. and to condemne our selues for our sinnes for our owne wickednesse bringeth vpon vs destruction Esa 9. 18. The vngodly As the Psalmists make them all like chaffe so here hee speaketh still plurally to make them all subiect to miserie in the day of iudgement shewing That as all the wicked are chaffe so the same end shall be alike at the last to them all Psal 9. 17. Matth. 25. 41. Let not the wicked deceiue themselues they here indeed differ in outward state much some rich some poore some honourable some base some learned other ignorant but because they bee all of them chaffie they shall all haue the end that chaffe is appointed vnto Matth. 3. 12. Shall not stand in iudgement The Psalmist may here seeme to expound the similitude meaning by chaffe the vngodly by driuing away not standing and by winde iudgement to shew That it is vsuall in Scripture and specially here in the Psalmes and Prouerbs to admit of variation in words as Deut. 32. 2. Psal 32. 1. 2. and 34. 1. and 33. 6. To obserue this and for the better informing of our vnderstanding herein note that this variation is to expresse commonly one of these three things I. The same sense this most vsuall and it is to explane the meaning more at large as the places quoted shew So Psalm 33. 11. Prou. 7. 18. 25. 27. and 1. 5. 15. and 2. 3. 4. II. The sense that is nigh vnto it as Prou. 1. 8. III. For contrarietie Pro. 14. 1. and 15. 1. Psalme 37. 21. Stand vp Opposed to bending or falling downe Psal 18. 39. and 20. 8. God riseth vp to iudgement Psal 76. 9. To stand then is to be able to abide the countenance and sentence of the Iudge without feare Luk. 21. 36. And to arise or fall is to bee iustified or condemned Mat. 12. 41. Reuel 6. 17. Hence may we be informed That there is a iudgement Psal 76. 8. 9. Eccles 12. 14. Iere. 25. 30. 31. Psal 9. To consider of this seriously which the Lord exerciseth often in this life against the world Gen. 6. and 7 against a countrie 2. King 17. 10. against Cities Gen. 19. 24. 25. against families Numb 16. 27. 32. Ios 7. 24. and against persons 2. Chro 13. 20. 2. King 19. 22. 37. and 1. 11. Numb 15. 35. 2. Sam. 19. 14. 17. so of the great day of iudgement 2. Cor. 5. 9. 10. 11. Dan. 7. 9. 10. Act. 17. 31. Mat. 25. That albeit the wicked shall all appeare Iere. 25. 31. 2. Cor. 5. 10. Eccles 12. 14. the words are generall yet shall they not arise vp that is be iustified nor stand that is be acquited but be condemned and driuen as chaffe with the winde from Gods presence Mat. 25. 41. Let the wicked that now stand vp and beare a sway till iudgement come learne betime to humble themselues for God will ouerthrow the wall of their defence at the length Ezek. 13. 13. Deut. 29. 19. Reuel 6. 15. and send fanners to fanne them Iere. 51. 2. Let none esteeme of the wicked as they be prised in their weight of earthly honour and riches but as they shall bee found by iudgement then of a chaffie nature lighter then vatie Psal 62. 9. like Balshazzer too light in the Lords weights and ballance Dan. 5. 27. Nor the sinners in the congregation of the righteous The word stand is here againe to be repeated and the wicked are called sinners Chataim such as adde sinne to sinne liuing and accustoming themselues to sinne See vers 1. of this word These are they that cannot stand in the congregation of the righteous From this we learne That it is all one to rise vp in iudgement and in the assembly of the righteous and they that cannot stand vp in the one neither can they stand vp with the other Hence let all consider what it is therefore to be with or against to approue or despise the assemblie of the righteous That not such as haue sinned but such as are sinners shall not be allowed of God among the righteous To take heede in iudgement we be not found sinners all haue sinned Rom. 3. and none but hath sinne 1. Ioh. 1. but all are not sinners It is not simply sinne but liuing without repentance in sinne with the sinner that cuts men off from the godly That it is a punishment to the wicked sinners not to be allowed among but to be driuen from the assembly of the righteous either here as 1. Cor. 5. 5. 13. 1. Tim. 1. 20. or as in the last day Matth. 25. Let such as doe in contempt of the godly diuide themselues from them know that once it shall be their punishment And as here they will not partake with them in their godlinesse so shall they not there in their blessednesse The word gnedah here translated assemblie or congregation signifieth a meeting together at a certaine place at the time appointed by authoritie comming of jagnad which signifieth publica authoritate locum tempus certum de re aliqua conueniendi indicere as in a synode or Councell 2. Sam. 20. 5. Psalm 48. 4. By righteous wee must vnderstand taking the word euangelically such as through Christ are accounted righteous From hence we may learne That though the godly be now dispersed abroad yet there is a most certaine time and place appointed of God for their gathering together to make a full congregation Matth. 24. 31. â—â—d 25. 32. 1. Thess 4. 16. 1. Cor. 15. 52. Comfort vnto the godly dispersed they shall one day bee gathered into one To be patient and waite the Lords appointed time which assuredly shall be in time for the ioy and happie meeting of all the blessed companie That this assemblie shall be onely of the blessed and righteous persons though here they bee mixed among the euill ones or rather these among them Mat. 25. 32. Esa 60. 21. To worke ioy in the hearts of such as here doe grieue that they cannot euer be with such in this life as one day they shal be all together To suffer the tares to grow vnto the haruest the Lords Angels will then weed them out Mat. 13. 30. Psal 37. 10. VERSE VI. For the Lord knoweth the way of the righteous And the way of the wicked shall perish BVt for a conclusion would wee know the cause why