all godlinesse and euen to bleare out the tongue at Religion and Christian piety so that as they are wicked in heart and lewd in life so be they also hardened and confirmed in both of them for by Seate he noteth the fellowship and society with the vngodly Psal 26.4 Their actions described Secondly concerning the action the first is to walke in the counsell of the wicked To walke is to liue and frame his life to affect and approue of the waies and counsels of wicked men neither will hee once listen or lend his eare to the peruerse and naughty counsell of vngodly men much lesse will hee bee brought to frame his life after their wicked waies The second action or proceeding of a sinner is Standing as the former is in heart to like loue and approue of the waies of the wicked this is to obey them and follow them into the same excesse of riot So that the meaning of the Prophet is that a godly man doth not like loue nor follow that kind of life or conuersation which wicked men do vse and such as be giuen to sinne according to that of the Apostle Rom. 12.2 Fashion not your selues like vnto the world but doth by all meanes possibly shunne and auoide it The third euill which the godly man doth most carefully auoide is in these words and hath not sit in the assembly of the scorners that is will not bee familliar and haue acquaintance with such as bee mockers of God and all good duties hee will not bee their companion nor keepe them company who do openly professe impiety who make a scoffe at all Religion scorne the word of God and contemne the Seruants of God These be the three euils which the godly man doth most carefully shun and auoide In the whole wee may obserue the wonderfull growth that sinne hath in the heart of a sinner it stands not at a stay but is euer growing and neuer suffers any wintertide of blasting but euer prospers It first beginneth in the heart of the sinner with a doubtfull walking wandring as it were vp and downe as being vncertaine what to do the next step that it maketh is from Walking to Standing which signifies a determination after the former vncertainety and where sinne is not stayed neither in the conception nor in the birth Iam. 1.15 When it is finished it brings forth death euer ending in hardnesse of heart obstinacy of minde and obduracy of both Oh that all wicked and vngodly men would lay this to heart that making once shipwrack of faith and a good conscience and wounding their soules by sinne this spirituall disease of sinne growes daily to bee more incurable and the more sin groweth to bee a head the more the Spirit of God is quenched in a man and the worke of grace is diminished It behoues vs all therefore to keepe a dilligent watch ouer our owne waies to cut off the occasisions of sinne and to stay the beginnings of iniquity for a fire new kindled may easily bee quenched when the Ship beginnes to leake it may easily bee stopped and at the first sinne and sathan may easily bee resisted and wee may with the lesse difficulty withstand the force of it whereas the more it is practised the more the heart is hardned and sinne growes stronger and the sinner himselfe weaker according to that of the Prophet Ier. 13.23 Can the Blackmore change his skinne or the Leopard his spots then may yee also do good which are accustomed to do euill And therefore to this end the Lord laboured with Cain to stoppe his sinne in the conception or at least in the birth when that hee saw that his countenance was cast downe and that he had conceiued some euill against his brother the Lord tels Cain If thou dost well shalt thou not bee rewarded if thou dost euill sinne lyeth at thy dore q. d. Cain Cain bee warned betimes ere it be too late there is a reward that will follow thy righteous dealing but if thou go on to kill thy righteous brother thou shalt find that thy condition will bee farre worse then now it is This is the wofull and miserable condition of those that runne from euill to worse as it were adding drunkennesse to thirst and may bee a warning to vs to take heed least at any time wee giue any entertainement to sin And so our last end bee worse then the first Mat. 8. In the second Verse the Prophet describes a godly man affirmatiuely shewing what he doth most carefully embrace and follow The godly mans description affirmatiuely As if hee should say Hee is a blessed man that abstaines from euill if so be withall hee delight to doe good so hee doe willingly yeeld himselfe to performe obedience to the will of God and conforme all his thoughts wordes and deeds to the will of God Now the good things which hee must do are contained in two words First His delight must bee in the Law of the Lord Secondly Hee must meditate therein day and night But his delight that is the godly man who is truely happy and blessed indeed doth wonderfully loue the Law that is the word of God and that heauenly doctrine wherein is reuealed the will of God whereunto all our thoughts words and workes must bee conformed and which maketh knowne vnto vs the way to eternall life and saluation Secondly In this Law hee meditates day and night That is the godly man doth set his heart and mind vpon the word and doctrine of God so as hee doth thinke often and much muse vpon it it is his daily meditation so as hee sets some time apart euery day to study it Both to learne out of it how God must bee purely worshipped his owne life ordered as also to learne thereby how to mainetaine and keepe faith and a good conscience before God and man And thus the godly man is described by both parts of his life his eschewing of euill and his carefull and religious performing of good duties Secondly as wee haue seene a godly man described so now followeth wherein the happinesse of this man consists This happy man is described two waies First by a similitude The happinesse of a godly mā wherin it consists Secondly by the prosperous and good successe of all hee doth The happinesse of the godly man is described by a similitude whereby a godly man is compared to a tree which tree is described First by the place namely that it is a tree planted not of it own growing By the waters side Euen by the fresh and springing riuers which is a resemblance of our ingrafting into Iesus Christ by faith and the Spirit of God so as wee receiue and draw iuice and nourishment from him continually Secondly it is described by an effect namely That it brings forth fruit in due season And this is a resemblance of our regeneration or of our obedience because the godly man being
come wouldest be assured that thou art the childe of God in his fauour reconciled vnto him in Iesus Christ wouldest thou bee assured of the saluation of thy soule Oh labour then to become a godlie and a religious man repent of thy sinnes past amend thy life walke before God in new obedience labour to keepe faith and a good conscience hate euery euill way cleaue vnto the Lord delight in his word let it be the ioy of thine heart then certainely thou shalt bee Blessed and happpy for euermore Vse 5 To conclude if the godly man be blessed then the wicked man must of necessity be cursed if the estate of the righteous and religious man be so comfortable and blessed then the estate of the wicked and vngodly must needes be miserable and cursed according to that of Moses vnto the Israelites Deu. 28.15 If thou wilt not obey the voyce of the Lord thy God as indeede Obedience is farre from a wicked man howsoeuer he may come with Saules painted Sacrifice Ps 119.21 what followes Thou shalt bee cursed in bodie and cursed in soule c. Againe Thou hast destroyed the proud and cursed are they that erre from thy Commaundements And this miserie of a wicked man doth consist in these things especially First Wherein the wicked are cursed that hee can haue no assurance that hee is the childe of God that he is reconciled to God in Iesus Christ or in his fauour nay he may assure himselfe that hee is out of his fauour and that God hates him as his enemy and that he will manifest his wrath and displeasure vpon him by plaguing him here in this life and by damning him for euer in the life to come Yea the Lord beginnes that condemnatory sentence in the heart of a wicked man in this life For euerie sinne which a wicked man doth commit there ariseth many times within their Consciences accusing thoughts and there is also a Sentence within him giuen out against him presently after he hath committed sinne there is a sentence within him gone out against him by themselues iudgement is gone out against themselues which sentence albeit the wicked man doe not marke yet the voyce of his owne disordered affections crying out so loud that hee cannot heare ths voyce of his owne conscience accusing and condemning him yet many times in this life affection is silent as to Balthazar and Iudas Dan. 5. Mat. 27. then conscience doth pronounce sentence against him with a shrill voyce 1. Ioh. 3.20 Now if a mans conscience doe condemne him God is greater then his conscience and will much more condemne him But assuredly in the day of iudgement it will crye aloud in the eares of the Lord against the sinner for iudgement and vengeance And this is not the least misery vnder which the wicked man remaines being out of Christ Secondly hee can haue no assurance that his sinnes bee pardoned but rather may be assured that his sinnes stand vp in account against him Reu. 20 13 and that hee shall bee condemned for them For it is that prerogatiue which belongs onely to the godly man to haue his sinnes couered Euen the Blessed Man Ps 32.1.2 but as for the wicked and vngodly the Lord is farre from iustifying them but their sinnes remaine yet in Gods booke of account and shall assuredly one day bee layd to their charge when the booke shall be opened and their horrible sinnes made manifest to the whole world euen to Men and Angels euen these their most secret sinnes which now they haue committed neuer so closely in the darke shall then come to light and they shall not haue so much as one figge-leafe to couer their nakednesse or one friend to speake so much as one word to the LORD Chiefe Iustice of Heauen and Earth but their own consciences beeing as a thousand witnesses against them they shall then bee held euen speechlesse and the Lord will manifest vpon them the fiercenesse of his wrath in that day Thirdly hee can haue no peace of conscience Esay 57. For there is no peace to the wicked but alwayes carries about him an euill conscience that will neuer giue him rest but is as the flashings of hell-fire vnto him or else hee hath in him a dead and sleepy conscience scared as it were with an hot Iron that hee feeles not the weight and burthen of his sins Which iudgement is no way inferiour to the former Mal. 3.5 Ioh. 5.45 Iosu 24.27 Iam. 5.3 Oh miserable then is the state and condition of the wicked that haue no true peace in life nor death nor after death for the LORD himselfe at the last shall bee a iudge and a witnesse against them Moses the righteous seruants of God shall be a witnes against them yea the dust of their feet that brought the glad tidings of peace shall witnesse against them the stones of the field the posts of their houses their mote-eaten garment all shall come in against them to hinder their peace with God and their owne consciences will they nill they shall cry aloud and say Righteous art thou oh Lord and true are thy iudgements Fourthly hee can haue no hope nor any assurance that he shall bee saued but is either carried away with a carnall perswasion or presumption which will deceiue him in the end their consciences being seared or else most iustly feare that they shall bee damned their consciences being awake Now then if this bee the fearefull and most woefull estate of all wicked men that liue in sinne without repentance Who then would liue in such an estate of life to gaine a Kingdome in so great danger of eternall death and damnation euery day they arise why doe not such repent and turne vnto GOD that so they may be saued Fifthly and lastly if a man bee out of Christ vnregenerate let him abound neuer so much in wealth liue in honour bath himselfe in pleasures yet remaining still in his sinnes he can take no sound comfort in any of these Tit. 1.13 For to them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Their sweete sauours and pleasant smels are stinch their meats and drinkes are gall and wormewood their delicate fare is poyson their costly apparell as menstruous cloth and their life a death and they shall one day answere for euery bit of bread they haue eaten as theeues and vsurpers of those things that are none of theirs for of proper right they belong vnto the godly man thus haue we briefly seene wherein the wicked man is cursed and miserable That doth not walke in the counsell of the c. THe godly mans vertues bee heere first set downe by a Negatiue contestation in these words Hee walketh not in the counsell of the wicked Out of which wee may obserue that there is a counsell of the wicked And this is either priuate amongst themselues
It behooueth vs therefore to be as wise as Serpents Mat. 10.16 and as innocent as Doues to the end wee may stoppe the mouthes of gaine-sayers and cut off occasions from them that seeke occasions And to this end wee must euermore bee mindfull in our prayers to pray vnto God to be deliuered from them for vnlesse we be armed from aboue we shall easily be ouertaken by their assaults and through the corruptions of our owne hearts which are prone vnto all sinne they deale warily and circumspectly they worke by all meanes to peruert our waies and to make vs two-fold worse then themselues the child of Satan How much more carefull ought we to bee to preuent them which we shall do the better by shunning the occasions of sinne Secondly wee are taught heere Vse 2 that if we labour to bee the Disciples of Christ and to bee blessed what entertainement we shall finde in the world namely to haue wicked and vngodly men to stand in our way and hinder vs as they did stand in Zacheus way when hee went forth to see Christ Luk. 19.3 If thou bee once in Gods presence and dost beginne to call vpon him for mercy Luk. 18.39 they will rebuke thee as they did the poore blind man in the Gospel If thou bee sicke yea dead in trespasses and sinnes and Christ doth beginne to come home to the house of thy Soule to heale thee and to raise thee vp from the death of thy sinnes they will stoppe his passage and entrance in if possibly they can As they did when Christ came to the Rulers Daughter that was dead Matt. 9.23 But as Christ turned them out of doores saying Get yee hence So must thou shake them off and not communicate with flesh and bloud in matters that concerne eternal life and the saluation of thy soule For if thou doe thou canst neuer be saued Neyther must we look after the loue and liking of the world nor hang vpon men for their applause and fauour for where there is not the feare of God surely such men are most vnconstant in their wayes turning vpon euery small occasion yea and the loue and fauor of such men must needes be bent towards the worst seeing themselues are bad and set themselues in no good way Remember what Christ said vnto his Disciples Ioh. 15.19 If yee were of the world the world would loue his owne But because yee are not of the world But I haue chosen you out of the world therefore the world hateth you Wherefore as they that run at tilt looke not to the vulgar people what they say but to the Iudges so care not thou for the world But looke euer what the Iudge of heauen and earth doth allow and approue of That hath not walked in the counsell of the wicked By Counsell hee heere meaneth the subtilties and crafts of the wicked by which they push themselues forward and labour to draw others to be like vnto themselues according to that of Salomon My sonne if sinners intice thee Prouer. 11 consent not vnto them From whence wee gather a fourth poynt of Doctrine Namely that it is a most horrible Doctr. 4. To giue euill counsell is an horrible sinne and grieuous sin to giue euill counsell To commit sinne is that which highly offends the Maiestie of God and draweth downe vpon vs all punishments both temporall and eternall but to counsell others to commit sinne is the very height of sin This is noted in the Scripture to be the sinne of Iezabell who was a furtherer of Ahabs winkednesse 1. Reg. 21.7 for when hee could not by any lawfull meanes attaine the Vine-yard of Naboth shee said vnto him Dost thou sway the Scepter rule the Kingdome and manage the State Arise and eate bread I will giue thee the vineyard This was the counsell of Achitophel vnto Absolom 2. Sam. 16.21 fearing his reconciliation to his father Dauid and therein his owne iust confusion hee giues such counsell whereby hee might take away all hope of agreement Go into thy fathers Concubines which hee hath left to keepe the house and when all Israel shall heare thou art abhorred of thy father the hands of all that are with thee shall bee strong This is likewise set downe by Salomon in the Prouerbes where he expresseth the sin of seducers Prou. 1.11 saying Come with vs let vs lie in waite for the bloud of the innocents wee will swallow them vp aliue like a graue euen whole as those that go downe into the pit Cast in thy Lot amongst vs we will all haue one purse their feet runne to euill and they make hast to shed bloud And this doth appeare in the brethren of Ioseph when they purposed the ouerthrow of their brother Gen. 37.10 Come say they let vs slay him and cast him into some pit and we will say a wicked beast hath deuoured him And this appeared to bee the malice of the High Priests and Elders of the people who moued the people to desire that Barrabas might bee deliuered rather then CHRIST Mar. 15.11 and perswaded Iudas for a summe of mony to betray him Mat. 28.12 Inticed the Souldiers with a great summe of money to noise it abroad that his Disciples came by night and stole him away while they slept All these testimonies and many more may serue for the confirmation of this doctrine that it is a most horrible and grieuous sinne to giue euill counsell Seeing that it is a most great and Vse 1 grieuous sinne to giue euill counsell this teacheth vs our duety that whensoeuer they shall set vpon vs to draw vs away from GOD that wee bee carefull that wee consent not vnto them It is not enough for a man to say Alas I deuised it not neither am I the first that haue committed the like for this shall excuse no man that hee was not the author of an euill For surely if it bee so great a sinne to seduce it is no lesse sinne to bee seduced and GOD will one day finde them no lesse guilty but shall partake with them of the same punishment if a man should haue about him a great summe of money or other treasure and should willingly and wittingly put himselfe into the companie of thieues and will be drawne by them out of the way were this man to be pittied if hee should loose all that he had Euen so is it with a Christian that doth carry daily about with him a rich Treasure his Soule and conscience which hee must keepe vnspotted of the world If he listen to the charmes of the wicked and will be drawne out of the way of Gods commaundements to commit sinne and so make shipwracke of faith and a good conscience is it not iust with God that this man should perish for the same So then wee see it standeth vs in hand to beware of consenting to sinne and counselling others to commit sinne For
applying of the heauenly doctrine of the word of God And indeede this is heere set downe as a true fruit of our loue to the word as the loue of the word is made a true fruit of a godly man for as it is impossible a man should be truely religious and feare God yet haue no sound loue nor delight in the word of God so is it likewise impossible a man or woman should truly loue the word of God in their heart that seldome or neuer bestow any paines in the serious and earnest meditation of the same Dauid calls God to witnes that the loue he bare to the law of God was exceeding great when he said O how do I loue thy Law Psa 119.97 And in the same verse he seemes to proue the same to God it is my meditation continually which indeed is a note of true loue to be euer thinking of the thing beloued And in very deed the carefull and diligent study the often and earnest meditation of the word of God is the very life and strength of all our worship and seruice of God for if men should reade much and neuer meditate it would doe them no good if men should heare much often neuer meditate they should be little the better If men should pray much and often and neuer meditate they should finde small comfort If men come often to the Sacraments and doe not before and after meditate of the Couenant of grace they should not receiue much good thereby so that you see that Meditation is all in all it puts life to our reading hearing praying receiuing and without it al our reading hearing praying and receiuing will stand vs in small stead For without this Meditation this Lawe that is the word of God will eyther in time be forgotten whereby wee shall become vnmindefull of it or else it will prooue as a Talent hid in the ground vtterly vnfruitfull vnto vs for this Meditation indeed is the third steppe of a true conuert The first is to heare the word of God readily the second to remember it diligently and the third to Meditate on it seriously and this is compared to the Chewing of the Cud Deut. 14.6.7 which is neuer found in the vncleane but in the cleane beasts True it is that hearing and reading the Word will beget knowledge but Meditation is the speciall meanes to worke vpon the affection for else all our knowledge shall onely be in generall idle and swimming in the brayne which may well bee called braine-knowledge but no heart-knowledge but by serious Meditation wee doe applie that wee heare to our owne selues in particular laying the Doctrine to our owne hearts applying it to our selues to comfort our sad soules to humble them for our sinnes and to square our liues thereby that wee may in all things keepe a cleare conscience before God and man The Lord giues Ioshuah a straight charge to doe thus Let not the Booke of the Lawe depart out of thy mouth But meditate therein day and night That thou mayest obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and thou shalt then haue good successe Ioshua 1.8 and Deuteron 6. vers 6.7.8 And thus the seruants of God haue been much exercised in meditation and thereby haue growne woonderfull not only in knowledge but in practise as we may see in Dauid Psa 119. who tooke great delight in Gods Lawe and made it his meditation continually And of Isaac it is reported that hee went out into the fieldes in the euening to meditate Genesis cha 24. This reprooues the common fault Vse 1 in the world that most men vtterly neglect this duety seldome or neuer settle themselues to meditate in the Lawe of God and his heauenly Doctrine It is hard to finde a man or woman that makes any conscience of this duetie to set themselues apart and set themselues in Gods presence to call to minde that they haue heard and learned to applie it to themselues in particular to humble them or to comfort them And this is the cause why most men hearing and reading so much as they haue yet profit so little in knowledge faith repentance and obedience They can be content to heare the word preached and taught and it may be now and then to reade a chapter but to thinke vpon it to ruminate vpon the word of God and as it were to chew the Cudde to call the same to minde againe to applie it to themselues to labour to profit by it this they cannot indure this they care not for For if men did carefully meditate of the things they heard and read how could they be so ignorant in Gods word as most be So voyde of knowledge faith repentance humilitie zeale patience and the like gifts and graces which accompany godlie and holie meditation For bookes of Statutes men wil not only haue them in their houses but at their fingers ends but Bible they haue none And if they haue it lieth vpon the deske or table and they reade it not And if sometimes they reade yet they neuer meditate thereon This may admonish all men as Vse 2 they loue their owne soules to make more care and conscience of the performance of this duetie to call to minde that wee doe heare or reade to thinke and muse vpon it to chew the Cudde to lay it to heart yea and to applie it to our owne soules and consciences in particular This is like the rumination or chewing of the Cudde to lay it to bee found onely in the cleane beasts whereas they which chewed not the Cudde Deuter. 14 6.7 were vncleane This is the marke and propertie of a godlie and Blessed man whereas the not doing it is the marke of a wicked vngodly man Let vs then remember that we make the word of God our Meditation continually Many men meditate much some in one thing and some in another as they are led by fond affection some thinke of honours some of pleasures some of riches some of one thing and some of another And of these they doate and dreame talke and speake continually But heere wee are taught another lesson namely that our mindes must especially be set vpon the word of God that must be our delight and the ioy of our heart 3. Point The last point in this Verse is the circumstance of Time namely not by fittes But the godly man keepes a continuall course in the study and meditation of the word of God so as hee setteth apart some time for the worship and seruice of God at least twice a day to meditate and study in Gods Booke Hence wee learne that euery one Doctr. 4. A godly man sets some time apart euery day for Gods seruice that will liue a godly life and so please God that he may find comfort to his owne soule and be blessed in the end must set some time apart euery day for
of the whole Sciptures it shall make this Doctrine so much the more apparant vnto vs that is That wheresoeuer there is a comfort laid downe in the Word the same comfort is still restrained to the godly As that of the holy Apostle Saint Paul in the eight chapter and first verse of his Epistle to the Romans There is no condemnation A maruellous comfort to heare that wee are freed from that heauy and grieuous curse which wee had incurred by reason of sin yet lest the wicked should presume hereby and take it vnto themselues vnto whom in no wise it doth belong The Apostle restraineth the comfort in the same Verse to them that are in Christ Iesus and lest men should deceiue themselues to take this comfort to themselues vnto whom it doth not belong hee marketh them out as it were in their fore-heads saying They are such as walke not after the flesh but after the Spirit The like of Dauid Lord who shall enter into thy holy Tabernacle Psalm 15. c. Hee that hath cleane hands and pure heart c. Besides none are blessed but such as bee in the fauour of God as the Prophet Dauid saith In thy fauour is life such as bee reconciled to God in Iesus Christ As for such as be out of his fauour they be cursed and miserable bee they what they will bee Now onely the godly man that is humbled that is sanctified that is borne anew is hee alone that is in the fauour of God therefore onely the godly man is blessed Obiect Wherein stands the blessednesse of Gods children of a godly and a righteous man Answ I answere in this that a godly man that is humbled for his sins is now reconciled to God so as God the Father becomes his Father Wherein the godly man is blest adopts him to be his Childe loues him and delights in him as his Childe Behold what loue the Father hath giuen vs that wee should bee called the Sonnes of God And hereupon come the amiable and loue-Titles that Christ giueth vnto his Church Cant. 5.2 Psal 105.12.13 Deut 7.6 Psa 91.1.2.3 Open vnto mee my Sister my Loue my Doue my vndefiled Great are the affections of feruent loue that parents beare towardes their Children which none can expresse but they that feele and yet all their loue is nothing in comparison of the loue of God towardes his children this the Prophet teacheth Can a woman forget her childe Esa 49.15 and not haue compassion on the Sonne of her wombe yet will not I forget thee Another part of the happinesse of a godly man doth consist in this that hee hath assurance of the pardon of his sinnes that they are all done away and shall neuer be layd to his charge but are washed away in the bloud of IESVS CHRIST according to that of the Prophet Dauid Psal 32.1 Actes 3.26 Blessed is hee whose wickednesse is forgiuen Hee hath all his sinnes originall and actuall Rom 8.1 1. Pet. 2.24 Rom. 4 5. 2. Cor. 19. with the guilt and punishment belonging vnto them freely and fully forgiuen vnto him And all the righteousnesse of CHRIST freely and fully imputed vnto him and so GOD is reconciled vnto him and approueth him as righteous in his sight And thus the Apostle reasoneth Rom. 8.33 Heerein was that loue of GOD made manifest amongst vs because GOD sent his onely begotten Son into the world that wee might liue through him Heerein is that loue not that wee loued GOD but that hee loued vs and sent his Sonne to be a reconciliation for our sinnes An other part of the happinesse of a godly man doth consist in this that hee hath peace of Conscience whereas the wicked and vngodlie man hath a dead and sleepie conscience or else an accusing conscience There is no peace to the wicked saith my God Esay 57. But the godly man that is reconciled to God in Christ Iesus hath the free pardon of al his sinnes hee hath sweete peace of conscience Rom. 4.17 which doth not accuse but excuse him to God yea hee hath exceeding ioy in the HOLIE GHOST that hee knoweth his sinnes are pardoned Pax est hereditas Christianorum Aug. Serm. de temp according to that of the Apostle The kingdome of God standeth not in meate and drinke but in righteousnesse peace and ioy in the HOLIE GHOST And indeed whom should hee feare Perfecta absolata uiusque exusatio testimonium conscientiae suae Bern. or whereof should hee be afraide God is become his Father the Angels are become his attendants they pitch their Tents round about them and haue a charge of them the Saints of Heauen and Earth are their fellow Brethren the Creatures of Almightie God are their friends yea their seruants to do them good al their daies The diuells nor all the powers of darkenesse shall not hurt them Psal 37.25 Psal 34.7 Psal 91.11 Hosea 2.18 Col. 2.15 For Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse yea that which is more the Lord Iesus Christ to whom all Iudgement is committed is become their Lord and Sauiour So that they shall neuer come into condemnation but shall passe from death vnto life Ioh. 5.24 Lastly the godly man is assured that the kingdome of Heauen and eternall life belongs vnto him And that hee shall be partaker of Eternall glorie life and saluation and shall liue in the presence of God the Father the Sonne and Holy Ghost for euermore Non arrogantia est sed fides c. Aug. Serm. 8. and this assurance in the godlie is no presumption but Faith for euery godly man hath in him the Spirit of Grace and Adoption and he that hath the Spirit of Adoption knowes that hee hath it and is able through the same Spirit to say Gala. 2.20 2. Cor. 13 5 I liue and Christ liueth in me This was in Iob when he said I know that my Redeemer liueth c. This was in Saint Paul Rom 8. I am perswaded that neyther heighth nor depth c. In these and the like Priuiledges stands the happie and blessed estate of Gods children Vse 1 The vse of this Doctrine is most excellent for seeing the priuiledges of Gods ehildren are so great and so excellent that therefore they must needes bee most happie and hlessed For howsoeuer the world accompt them miserable grinning at them with their teeth 1. Pet. 1.18 nodding at them with their heades hissing at them with their tongues and euery way most contumeliously reproaching them with their wordes yet wee see heere how deere and precious they are with God and in the reputation of Iesus Christ who bought them at a price and redeemed them euen with his owne bloud 1. Cor. 3.21 Beholde what loue the Father hath giuen to vs that wee should be called the Sonnes of God And
for this cause the world knoweth you not because it knoweth not him God is become their Father the Sonne their Redeemer and the Holy Ghost their Sanctifier the Angells their attendants the Scriptures their Euidences and the Sacraments Seales vnto the same This the Apostle teacheth whē he saith All things are yours and yee Christs and Christ Gods they are blessed then that are thus reconciled to God in Iesus Christ they are blessed that haue their sinnes pardoned and not imputed vnto them they are blessed that inioy this sweet peace of conscience and ioy in the Holie Ghost they are blessed that haue attained to this assurance that the kingdome of Heauen eternall life and saluation shall be their reward But the godly man is partaker of all these what then shall hinder his happinesse Three sorts of men confuted This serueth then to confute three sorts of men First the Voluptuous man who placeth his felicity and happinesse in delights pleasures 1 Voluptuous sports and pastimes hee loues and likes them aboue all other things and most eagerly doth hunt after them Luke 12. This appeared in that rich man in the Gospell who bad his soule eate drink and be merry as if there were nothing else to be looked after or as if mans chiefe felicity did consist in these things Rom 14 17 Eccles 2. And this was the case of Salomon in the dayes of his vanity vntill he saw that all was but vain Let vs then be careful that we be not deceiued with these sinfull pleasures of this life as to thinke therein wee are happy but let vs take heed vnto this hooke of Sathan least we bee taken within his snare It is written to the euerlasting commendation of Moses that he refused to bee called the son of Pharaohs daughter Heb. 11.24 and chose rather to suffer aduersity with the people of God then to enioy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect vnto the recompence of reward The second sort of men heere reproued are the ambitious 2 Ambitious that makes honor preferment his God as if mans chiefe felicity did consist in that this is their care and study how to climb vp to preferment like Absolom that sought to steale the hearts of his fathers subiects And Achitophel that was so proud that he could not indure a man in fauour but himselfe and therefore when he saw Hushaies counsell receiued and his reiected went and hanged himselfe Hest 2.3 So proud Haman was so vexed with Mordecay that hee could not bee quiet till hee had wrought his owne distruction and the reason of all is this prosperity puffeth vp and stealeth away the heart of man 1 Tim. 6 9. making a man both to forget God and himselfe and therefore prosperitie is a very dangerous slippery estate and howsoeuer it bee much desired and admired yet it is full of dangers and hedged in with many perils and howsoeuer many are drawne away from God through persecution and affliction yet prosperity is more dangerous for by it many more are drowned in sensualitie and euen lulled asleepe in carnall security 3 Couetous The third sort of men here reproued are the couetous Cormorants of the world such as make gold their God loue it and delight in it more then God as if their chiefest happinesse did consist in the multitude of their riches Coloss 3. whereas indeed godlinesse alone hath the promise of this life and that which is to come And of all other sinnes our Sauiour giues this caueat against this sinne Luk. 12.15 saying Take heede and beware of couetousnesse and this is that which the Prophet Dauid doth pray against when hee saith Ps 119.36 Incline my heart vnto thy testimonies and not vnto couetousnesse 1. Ioh. 2.15 Hereunto agreeth that exhortation of the Apostle Mat. 6.24 If anie man loue this world the loue of my Father is not in him So then whether wee consider that couetousnesse is the roote of all euill or that there is a flat opposition betweene God and the world wee must hold this as an euident truth that there is no blessednesse to be found in them This may seeme to reprooue that Vse 2 cursed yet common opinion of the world namely that of all men the godly man is most miserable We see heere that the LORD himselfe doth proclaime from Heauen that hee accompteth the godlie man a blessed and happy man but yet the world that is wicked men in the world iudge and deeme the godlie man wretched and miserable such a man as truely feareth God hates all iniquitie disliketh lewd companie makes conscience of good dueties as to pray in his Familie to instruct his seruants and children is diligent and carefull to frequent Sermons this man is as an Owle amongst Birds whooted at and poynted at men reproach him and of all men hee is most contemned But as Paul saith thus it must bee wee are brought vpon the stage we are made a gazing-stock to wicked men and accounted as dung for Christes sake Vse 3 This may serue to stoppe their mouthes that say and thinke it is in vain to serue the Lord that it is lost labour to be religious that there is no good got by hearing of Sermons and leading of a godly life It is and euer hath beene the cursed thought of mans heart to thinke so as in the time of the Prophet Malachie It is lost labour to serue the Lord Mal. 3.14 and what good comes there by seruing of GOD So in these dayes it is cleare men thinke it is in vaine to be religious to liue godly and in all things to labour to keepe faith and a good conscience before God and men But it is manifest heere that it is not in vaine to serue GOD Note nay it is that alone that brings a man to happinesse and true comfort here and an eternall measure of glory in the world to come and withall this may serue to comfort euery poore childe of God against al the discomforts discouragements of the world by satan his cursed instruments namely that whatsoeuer thy estate be neuer so poore in this world and subiect to neuer so many afflictions yet if thou be a godly man certainely then thou art Blessed Heb. 11.24 12.23 Thou that art in Gods fauour thou that art reconciled to God in Iesus Christ and hast thy sinnes pardoned eternall life belongs vnto thee and therfore feare not bee not any whit discouraged hold out vnto the end certaine it is thou art a Blessed Man and in so doing thou shalt haue a crown of life Hence wee learne that as many Vse 4 as desire to bee truely happy and blessed may heere behold the way to bee happy and blessed Wouldst thou bee truely happy and blessed heere in this life and heereafter in the life to
as much familiaritie and shew as good a countenance to the worst and make them as welcome as the best be they what they will be Papists or Atheists yea let them bee as prophane as Esau hee is notwithstanding for their company but by this meanes they do little thinke that they do hazard both faith and a good conscience and cause the godly themselues to suspect them that they are but prophane And indeed it cannot otherwise bee but if they themselues did make any conscience of sinne they would likewise make conscience of the occasions of sinne whereof what can bee worse then lewd company who are ready to make a mocke at euery good dutie and whose nature is to haue other men to runne into the same excesse of ryot with themselues 1 Pet. 4 4. yea when a man or a woman hath some good things in them as to loue the word of God to like of Gods faithfull Ministers to delight in prayer c. In comes a wicked man and breathes out his poison seeking by bad counsell and lewd perswasions to disswade them and draw them backe Oh you loue the Minister too much he wil make you precise you need not to take such paines but take your libertie what need you bee afraid of them Oh when such wretches step in and thus poure out their lewd counsels and perswasions what doe they else but draw men to perdition especially when they do deale with such as be young Christians but comming on in the wayes of godlinesse And when they speake that to great Personages who by nature are most inclined to libertie O what le ts are these to a young Christian in the wayes of godlinesse And when the Lord leaues a man or a woman to listen to such cursed counsell Note it is a great signe that the Lord loues them not So it is said that the Lord left Absolom that hee should not receiue the good counsel of Achitophel because the Lord would destroy Absolom So it is said of Rehoboam that he listned onely to the counsell of his young men because the Lord would bring his iudgements vpon the house of Salomon This should admonish all men to take heed of such kind of men as the Vse 2 very limbs of the diuel and the messengers of Sathan who seek to draw men from God from Iesus Christ and from a godly life to stoppe our eares at their lewd and damnable counsels not to heare them nor to listen to them yea if it lie in our power to remoue them and to banish them our presence as the greatest enemies of our Soules and the messengers of the Diuel seeking to peruert and poison our poore soules to put our mouthes out of taste and to make vs dislike those that are sent of God who ought to bee most deare vnto vs. Obiect It will bee here obiected whether it be not lawful vpon some occasion to be in their company or to haue dealing with wicked men Respons Answ In some case it is lawfull as thus First that it bee onely for necessitie as that we cannot auoyd it in ordinary matters of this life vnlesse we should go out of the world secondly that we haue a due calling thereunto thirdly that we be not silent at the committing of sin but that euer we shew our dislike of their vaine courses and lastly that we labour with out selues to bee grieued at their sinnes as Lot was at the Sodomites In the counsell of the wicked c. THe original word signifies such wicked men as are neuer quiet in their mindes but euermore musing and deuising some mischiefe which they may vtter and practise as occasion serues And in this note the very propertie Doctr. 3. Wicked men are euer deuising of mischiefe of a wicked and gracelesse man He is neuer at rest but still plotting and deuising some mischiefe against God or good men This we may see by diuers examples 2. Sam. 16. Achitophels coūsell was esteemed like as one had asked counsell at the Oracle of God The like we may see in Herod when hee heard of the birth of Christ Math. 2.7 as of a new-borne King what policy did hee vse to destroy the Sauiour of the world The Scribes and Pharisees Math. 26. how carefully did they consult and take counsell together against Christ to put him to death yea they brake their sleepe about it Ier. 18.18 When the Iewes could not endure Ieremie to preach plaine and to tell them of their sinnes they therfore by and by say thus Come let vs deuise and imagine some mischiefe against the Prophet of the Lord Let vs smite him with the tongue Let vs take no heede nor giue any eare to his preaching Hest 3. So Haman deuiseth how to put Mordecai and the Iewes out of fauour by deuising a most vile accusation So Deog that blacke mouthed Dog 1. Sam. 22.9 Dan. 3. deuiseth how to accuse Dauid to Saul So those wicked Rulers did deuise to inuent some mischiefe against Daniel And the Prophet Michai sheweth that it is an old practise of wicked men to deuise wicked things In the Primitiue Church the enemies of Gods children that persecuted the Christians deuised this shamefull slaunder That they worshipped an Asses head c. So in these dayes it is manifest that the Diuell stirres vp wicked men to accuse Gods children to deuise slaunders and false accusations against them The Diuell hath one Doeg or other to accuse Dauid to Saul to thrust him out of fauour and to bring him into disgrace And when as they can say nothing iustly against them then they beginne to deuise how they may raise vp some false report or other to smite them with the tongue And the reason of this is because they are foolish and ignorant For they not knowing the Lord nor vnderstanding his waies aright but being in this respect worser then the Oxe that knoweth his owner And the Asse that knoweth his maisters Cribbe as the Lord doth complaine of them they cannot but doe as S. Paul did in the time of his ignorāce Esay 1.3 euen oppose themselues against God and his children And for this cause the Lord doth make his mone for the foolishnesse and ignorance of his people as of the wel-spring of all their rebellions against him in these words For my people are foolish they haue not knowne mee they are foolish children and haue none vnderstanding They are wise to doe euill but to doe well they haue no knowledge Vse 1 Seeing wee are taught here what is the nature of wicked men namely that they haue in them a restlesse desire to peruert the wayes of the godly and to doe some mischiefe This must teach vs first of all to deale wisely and warily with them least wee bee corrupted by them Wee are here set as vpon a hill or a stage and professing Iesus Christ a small spot will bee seene in our garment
all that God could do vnto her And this was the case of cursed Pharaoh who seemed to mocke God to his face when he said I know not the Lord neyther will I let the children of Israell goe Exodus chap. 9. So then the doctrine that wee gather hence from the Text is this That euill men Doctr. 1. Wicked men proceed by degrees to be exceeding sinful doe not vsually make a stay in sinne when at first they haue committed it but they proceede by degrees to bee worse and worse Falling from one mischiefe to another First the Diuell will suggest euill thoughts into a man his euill thoughts doe tole on consent consent breedeth action action bringeth custome and custome begetteth a necessity in sinning which is the fore-runner of death This appeareth in Caine in Pharaoh and in Iudas who by steps and degrees in sinning came at the last to bee hardened in sinne Mat. 26.8 Iohn 12.5 Mat. 27.5 As in Iudas who was at the first a cunning Dissembler secondly a secret Thiefe thirdly a bold Lyer fourthly a Traytour and lastly a Reprobate And thus a wicked man as it is in the Psalme They fall from one wickednesse to another And as wee see it cleere heere in the wordes of this Text from walking to standing and from standing stocke still in sinne at length through custome come to lie downe and wallow in sinne Oh happie then is that man that sinneth least next hee that returneth vnto God soonest but most wofull is the estate of him that goeth on in sinne that with Ahab Hath solde himselfe to worke wickednesse in the sight of the Lord Psal 69.17 Iere. 13.23 Heb. 10.26 Heb. 12.17 Roman 2. For marke what followeth Can the Blacke-Moore change his skinne or the Leopard his spottes Then may they doe good who haue accustomed themselues to doe euill Where the Prophet sheweth That custome in sinning is almost an incurable disease This is a lamentable estate and this is a fearfull iudgement of God for a man thus to be left ouer to himselfe to fall thus from one euill to an other and to heape together a great measure against the day of wrath Psalme eighty one verse eleauen And the cause of all this in a man is his disobedience towards his God For this doth the Prophet make cleare when he saith My people would not heare my voyce and Israell would haue none of mee So I gaue them vp vnto hardnesse of heart and they haue walked in their owne counsells Where the Prophet Dauid sheweth That seeing they would not be reclaymed and reformed as in mercie towardes them the Lord vouchsafed them the means of reformation his word therefore the LORD gaue them ouer to the hardnesse of their owne hearts that so they might fill vp the Measure of their iniquities 1. Thessalon 2.16 and that the iust wrath and vengeance of the Lord might then fall vpon them Hence wee are taught how dangerous Vse 1 a thing it is to giue any entertainement vnto sinne at the first it will bring a man to the height of sinne in the end euen openly to professe it and to practise it with delight and greedinesse custome in sinne taketh away all sence of sinne so as by custome men come to iudge of sinne to be no sinne yea it makes it very naturall to a man so as such men who at first would haue beene ashamed to haue beene seene amongest lewd company yet by custome haue gotten such an habite of sinne that they haue growne to bee verie impudent and shamelesse like Thamar who at the first did play the whoore with a vaile as being ashamed to bee seene but afterwards grew more impudent Iere. 6.15 so many a man would haue blushed to haue beene heard sweare to bee seene drunke to bee found in vnchaste companie but through custome haue growne so impudent that afterwards would blush at nothing And when a man takes the chaire of sinne and sits downe in it and hath got a custome and taken delight in sinne how hard a thing is it for a man to leaue that sinne Iere. 13.25 Hee that hath got an habite and custome of swearing as hee growes shamelesse in it so how hardly doth he leaue it euen so of drunkennesse c. A nayle knockt into a post with many blows is hardly pulled out and sinne often committed and growne familiar with a man through custome is hardly left Custome is like a strong streame it carrieth a man into all sinne with violence And as a man by continuall labour so hardeneth his hand that it becommeth sencelesse so custome in sinne so hardneth the heart that a mans conscience becommeth sencelesse This must teach vs to repent betimes not to suffer sinne to come to such an head that it is more likely to master a man then a man it For if thou doost not repent this day thou wilt finde it harder to repent to morrow thy selfe growest weaker Note thy sinne stronger and Custome is a tyrant which will hardly be resisted therefore it shall be thy wisedome to repent with speed to delay no longer but while it is called to day to breake off thy sinnes and to turne to God for mercy Vse 2 Wee are taught hence that seeing wicked men grow worse and worse adding sinne vnto sinne and committing all iniquitie euen with greedinesse so their damnation doth not sleepe 1. Pet. 2.3 but they draw nearer and nearer their destruction yea the iudgements of almightie GOD follow them at the heeles and in the end will ouertake them Thus it was with the old world What an heap of sinnes had they gathered together adding sinne vnto sinne as drunkennesse vnto thirst Genes 6. But when the measure of their iniquity was full the Lord God was at hand with his iudgements and they could not escape This was the case of the sinfull Sodomites Genes 18. whose sins cryed vp to Heauen for vengeance howsoeuer they might glut themselues with sinne and drinke downe iniquitie like water it was but for a season the Lord would bee no longer prouoked by their wicked and sinnefull liues but sent downe fire and brimstone from Heauen vpon them euerie sinne doth helpe somewhat to increase the weight and to fill vp the measure of a wicked mans iniquitie Mat. 12.36 And that God which keepeth a Register of the workes of all men Reu 20.12 will one day giue vnto euerie man according vnto his workes And when they shall goe the way of all flesh they shall then say what hath pride profited vs and what hath the pompe of riches brought vs to 2 Cor. 5.10 When they shall see that all the dayes of their life they haue vvearyed themselues in vaine and then shall be plunged into irreuokable and intollerable torments This may serue to reprooue such Vse 3 as relying vpon their owne wittes knowledge strength and goodnes dare conuerse and keepe companie with notorious Atheistes
their names to Christ who afterwards when they were to take vp the Crosse of Christ haue gone out and turned their backes vpon Christ Saul beganne well but afterwards he waxed worse and in the end became an open persecutor Ioash behaued himselfe vprightly all the dayes of Iehoiadah and repaired the house of the Lord but after his death hee fell to idolatry What did it profit Lots wife to goe out of Sodome insomuch as afterward she looked back and was turned into a Pillar of Salt So then we see here that it is not enough to purpose well it is not enough to begin well neither is it enough to proceede well it is required of vs to perseuere well and to continue in a constant and setled course euen vnto the end Doctr. 8. By our vnion with Christ we are made sure of perseuerance Last of all in that it is said heere that the Leaues that is to say the faith of a Christian shall neuer fall Hence I gather that no elect Childe of God that is truly regenerate and borne anew and a liuely member of Christs mysticall body can perish and finally fall away For whom God predestinateth him hee calleth whom hee calleth he iustifieth whom he iustifieth he glorifieth Rom. 8.30 The gift and calling of God is without repentance My sheep heare my voyce and follow me And I giue vnto them eternall life and they shall neuer perish neither shall any man take them out of my hands Ioh. 10.27 28.29 And the reason is Wee beare not the roote but the roote beareth vs. Our saluation doth not depend vpon our selues for then indeed wee were in danger to fall away euery moment of an houre but it dependeth vpon him because we are in him and through him we grow and increase yea the older wee bee in Christ the more doe we fasten our roote and flourish They which are planted in the Courts of the Lord shall flourish in their old age and bring forth much fruit And whereas other Branches are many times pulled from their stocke either by the violence of the wind by the hands of men or at the least consumed by length of time It shal not bee so with them that are in Christ for they are kept by him as the root bearing branches Because I am not altered nor changed therefore are you not consumed Oh yee sonnes of Iacob And therefore right happy is the state of that man who is in Christ Iesus For neither life nor death things present nor things to come shall separate him from the loue of God Rom. 8.38 And this comfort is confirmed to vs by most sure Arguments Argumēts to proue a Christians perseuerance Phil. 1.5.6 The first is taken from the Nature of Almightie God Hee is faithfull which hath promised And I am perswaded saith the Apostle that hee who hath begun this good worke will performe it vntill the day of Christ The second is taken from the nature of that life which Christ communicateth to his members Rom. 6.5 We know that Christ being raised from the dead dieth no more this life of Christ is communicated to vs so that it is not we that liue now but Christ that liueth in vs. The third is taken from the nature of that seed whereof we are begotten 1. Pet. 1.23 Wee are borne anew not of mortall seede but of Immortall Now as the seed is so is the life that comes by that seed our life therefore must needs bee immortall This confuteth a damnable Doctrine Vse 1 of the Papists who hold and teach That a man elected called iustified and sanctified may for euer fall away and bee damned That hee which to day is the deere childe of God to morrow may become the childe of the deuill To day a member of Christ to morrow a limb of the deuill to day an heire of saluation to morrow an heire of damnation Now what doctrine can bee more deuilish and vncomfortable this is nothing else but to set vp a gibbet to torment the poore soules of Gods children to ouerthrow the nature of Faith to make God feeble and weake or foolish and vnwise which is manifest Blasphemy 2. Pet. 1.10 Psa 15. vlt. Rom. 8.1 8.36 but we see heere the Word of God tels vs this cannot bee For what shall separate vs from the loue of God in Christ Nothing Vse 2 This may serue to reproue another sort of men who are ready to abuse this doctrine Tush saith the carnall and loose Christian it skils not then how a man liues whether well or ill hee that is Elected and is a Member of CHRIST shall bee saued and hee that is reiected shall bee damned though hee liue neuer so well therefore they take liberty to sinne and make conscience of no sinne whatsoeuer But they must know that God decrees a man as well to the meanes as to the end And it is impossible a man should be Elected and Called but hee must liue well so he that is not Elected and Called cannot liue well And it is all one as if a man should neuer eate or drinke and yet hope to liue and like well or lying in the fire or water and vsing no meanes to come out should not perish But we must know that the end and the meanes must go together And for a man to neglect or reiect the meanes it is in vaine for him to hope to bee saued For if thou belong to God thou shalt in time bee Called and Sanctified And where this work is not as yet already wrought that man is as yet in the state of damnation Heere is matter of endlesse comfort Vse 3 to euery true child of God that truely repents and beleeues in Iesus Christ that howsoeuer through the malice of Sathan and the temptation of the deuill the allurements of the world and the corruption of our flesh we may grieuously sinne and fall yet There is no condemnation to them that are in Christ Rom. 8.1 The gates that is all the power of hell shall not preuaile against vs Math. 16. If euer thou foundest the sound worke of grace in thee foundest Iesus Christ to dwell in thy heart by faith so that thou hatest all sinne and desirest in all things to please God though sathan rage and storme and all the gates of hell rise vp against thee yet thou maist comfort thy selfe in the Lord and say with Paul There is no condemnation to mee that am in Christ which walke not after the flesh but after the Spirit Thou maist triumph with Paul and say Who shall lay any thing to the charge of Gods chosen And if God bee with vs who can bee against vs And a gaine I am perswaded nothing can seuer mee from the loue of God in Christ Iesus No not sinne nor death it selfe Oh happy then and blessed is the estate of that man who is in Christ Neither life nor death things present nor things to come shall separate
Salomon saith The hope of the wicked shall perish Wherein the wicked are accursed But it wil be asked Wherein stands their misery and cursed estate I answere First in this that they be out of Gods fauour God hates them and all they doe And is not this a misery of all miseries to be cursed and miserable indeed to haue God our enemy to haue Iesus Christ the Iudge our enemy to haue all the creatures in heauen and earth against vs For as those be truly blessed that God loues and be in his fauour So they be most cursed and miserable that be out of his fauour whom his soule abhorreth and such are the wicked according to that of the Prophet Psal 5.5 The foolish shal not stand in thy sight for thou hatest all them that worke iniquitie Secondly they haue no pardon of their sinnes Luke 13.5 and so lie vnder the curse of God in danger of eternall death euery day they rise without repentance there is no pardon But the wicked cannot repent being hardened in sinne and delight in sin yea all their sinnes stand in account against them the Lord keepes them in remembrance and one day hee will bring out his Booke of reckonning I will reproue thee Psal 50.17 18. and set before thee the things thou hast done Oh full little doe wicked men thinke of this that their secret sins in hugger-mugger in darke corners committed shall one day come to reckoning and they called to a reckoning for the same and then their owne consciences will they nill they shall cry out and say Righteous is the Lord and true are his iudgements Thirdly they haue no peace of conscience Esay 57. There is no peace to the wicked saith my God but a Hell in their conscience hauing in them either an Accusing Conscience like Cain Achitophel Saul Iudas and the like or else a dead and sleepy conscience like Nabal which iudgement is no way inferiour to the former This fearfull iudgment of God vpon the wicked is nothing else but a fore-runner of those paines which are prepared for the wicked and are as it were the smoake of that fire which hereafter shall torment them Fourthly a wicked man is the heire of vengeance and the firebrand of hell and shall as sure bee damned as if hee were in hell alreadie and therefore CHRIST saith that The wicked are damned already Ioh. 3.18 and that fiue wayes First in Gods counsell before all worlds Secondly in the Word wherein their sentence of condemnation is read already Thirdly in their owne consciences which is a fore-runner of the finall iudgement Fourthly by the iudgements begun already vpon them as hardnesse of heart blindnesse of minde hatred of the light and the like means of saluation Fiftly by the horrible torment of the soule which it doth assuredly expect when the full viall of Gods wrath shall be powred vpon it O miserable and vnhappy condition woe worth the time may such say that euer they were borne Who is a wicked man Answer A wicked man described in generall Hee that liues and lies in sinne without repentance But such a man is a wicked man as Doth walke in the counsell of the wicked that doth stand in the way of sinners that doth sit in the seate of the scorners For as hee is a godly man that is carefull to shunne and auoide the bad counsell and lewd company of wicked vngodly men so he is a wicked man that loues and likes their bad counsel lewd company And as a noble mans seruant is knowne by his liuery so we may certainly iudge of men by their companie A good man loues good companie a godly man makes much of them that feare the Lord. Psal 16.3 Psal 101.6 7. Gen. 37.2.4 My eyes saith Dauid shall bee vpon the faithfull in the Land This we may see in Iacob who loued Ioseph aboue all his brethren because he had grace in him All my delight is vpon thy Saints But wicked men are like Birds of a Feather which flie together and like will to like So that if you wold aske a certaine rule how to iudge of men whether they bee good or bad godly or wicked I know not any rule more sure for a mans outward life to iudge of him then by his company And therefore as S. Iohn makes it a marke of Gods childe and a certaine signe of the loue of God to vs If we loue the brethren 1. Ioh. 3.14 so on the other side it is a fearfull note of a wicked man when hee hath no delight in the companie of Gods children and faithful seruants Psal 50.17 18. but delight onely in the company of the wicked and vngodly Vse 1 Let all wicked men lay this Doctrine to heart and be affected with it and let me say to them as Dauid said to the vngodly Psa 50.16 vnto the vngodly said God what hast thou to do to take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my word behind thee When thou sawest a thiefe thou consentedst vnto him and hast beene partaker with the adulterer c. These things hast thou done and I held my peace and thou thoughtest that I was like thee But I will reproue thee and set before thee the things thou hast done Oh consider this yee that forget God lest I teare you in peeces and there be none to deliuer you Oh that the wicked vngodly of the world would consider in what a cursed state they stand in what extreame danger to loose their owne soules cleane out of Gods fauour so as hee hates and abhorres them and all they do Now as Salomon saith if the wrath of the King bee as the roaring of a Lyon how much more the wrath of the eternall God who is able not onely to kill the body but to cast both soule and body for euer into hel fire Oh then be admonished say you had a farre warning repent in time liue no longer in sin turne to God with all speed while it is called to day Say with Dauid Away from me yee wicked I will keepe the commandements of my God And this remember that as bad company and the society of wicked men is a fearefull signe of a wicked man so it is most dangerous for sin is as a spirituall plague or leprosie it is of a spreading and contagious nature Prou. 6. Can a man touch pitch and not bee defiled Then may a man keepe company with the wicked and not bee corrupted Gen. 41.15.16 Ioseph liuing in the Court of Pharaoh how soone had he learnd to sweare by the life of Pharaoh Besides we shal be compelled to winke at the sins of those whom wee loue and so consenting to them are guilty of them 2. Pet. 2.8 Psal 12.5 Againe wee cannot but bee vexed with them and greeued at the heart as Lot was yea and in danger to bee