in the sight of God See Ezra 9. 10. its hated by us in our own very children and servants Therefore this mark Gods Children have not been noted to have fallen twise in the same kinde except in matters of smaller weight I mean after once brought to see their sin by affliction or other meanes few or none examples of iteration shall be found of Abraham concealing the truth we read that it was done twise but of great and gross sins we read it seldome Indeed of Lot and Solomon we read they fell oftner but mark their acts were as it were continued acts and in the interim little or no remorse or chastisement but after once scourging you shall not I take it finde that they turned to their old sins Now then Vse let us be admonished to take heed of these sins or the Iterating of any sin whatsoever Its a grievous thing to fall into the hands of God and by one sin to provoke him but to fall again that is discomfortable once drunkenness or whoredome c. fearfull but once warned to fall again marvellous discomfortable I do not exclude such men from hope of pardon for I know the Lord is much in sparing and he that will have us to forgive seventy times seven he no doubt hath mercy in store upon repentance renewed But repentance in such cases hardly attained and admonitions contemned cause that the Lord withholds and permits to wallowing many times And therefore Let this be mine admonition to all those that have been in any one sin overtaken Hast thou sinned and hath the Lord had mercy on thee Remember who said Joh. 5.14 sin no more lest a worse thing happen unto thee the last errour worse then the first conscience deeplyer wounded Gods favourable Countenance more estranged And for this cause we must be exhorted 1. After such falls seriously and heartily to repent not to content our selves with superficicall cures but to have the wound searched to the bottome As it fares in the body so in the soul a wound superficially only cured the rottenes still remaining within breaks out again and the cause is evident so in spirituall diseases ordinary this the cause we see many fall again into the same sins 2. But specially keep watch over that affection or that occasion that was occasion to betray us surely as the divell ceaseth not every where to assault us so especially he there gives the onset where he hath once prevailed and there specially hopes for success If thou hast fallen once by lust look again to be assaulted there and therefore there-against specially arme thy self 3. Labour especially to shun all occasions of that sin and come not neere any of those meanes that have entangled thee if company beware it if idleness beware it the burnt child dreads the fire let it be true of thee 4. Labour especially to forget the pleasures of that sin 5. Be not behinde in any measure of humiliation publique or private Covering the altar of the Lord with teares Observ with weeping and with crying out c. The thing we may here observe is how even the wicked are sometimes grieved at the testimonies of Gods displeasure especially in rejecting their services from his acceptance One speciall instance we have Gen. 4. How doth Cain go drooping and hange the head when he sees the Lord give testimony of accepting his brothers rejecting his own Sacrifice vers 5. and Isa 5.8.3 The Hypocrites are brought in reasoning the case with the Lord why he should not respect their fasting And Heb. 12.17 and Gen. 17. As lightly as Esau esteemed of that favour of God in his primogeniture yet when he sees himself deprived of the blessing how weepes he and howls to think of it This one Reason of it there seems to me to be namely because there is not the wickdest man that lives but knows and thinks this that the top of blessedness consists in Gods favour and the testimonies thereof Balaam as vile a wretch as he was he could wish to dye the death of the righteous when he had seen the blessednes that God had provided to bestow upon his Church Num. 23.10 And I am perswaded howsoever we have many at this day that like Atheists mock at the counsell of the poor because he makes God his hope Psal 14.6 Yet he wisheth from his heart he were as many of them be so well acquainted with Gods will so sensibly favoured of the Lord and so highly assured of his love All the world for a good conscience in extremity Now hence it follows that every grief for the loss of Gods favour is no token of a childe of God because Vse even wicked men may have it a very cast-away may bewaile the loss of Gods favour as Esau did he may be discontented at the Lords testifying his displeasure as Cain and therefore let no man thus conclude It grieves me to think that the Lord favours me not therefore I am a Child of God And yet its true there is a kinde of grieving for the testimonies of Gods dis-favour that is a true note of a Child of God and therefore let us examine it Signes of that grieving for the lack of Gods favour that is a note of a childe of God are 1. A Childe of God that is indeed sorrowfull for the loss of Gods favour he is never at quiet till he have recovered the sensible tokens of it as Psal 32. When David had offended the Lord by those his fearfull sins see how he professeth of himself that he found no quiet in himself till he had recovered it conferr Iob 33. Sleep and all things are unpleasant to him with a wicked man it s not so ordinary though perhaps it may disquiet him some time yet the storme is soon blown over and you shall see such is the like esteeme of it that as they speak it shall never break their sleep they will never eate or drink less c. By this try thy self 2. Confession of sins as the cause of it Psal 32.5 And they will be the first who will accuse themselves and acknowledg that its just with God thus to plague them with a wicked man not so 3. A desire to remove all things that may offend and continue the Lords displeasure as Iosh 7. When it pleaseth the Lord to manifest his displeasure against Israel for their sin and the Lord hath made known the cause of it Ioshua presently goes about the removall Thus is it with all Gods Children and nothing so dear but they part with to recover his love Not so with a wicked man gladly would he have Gods favour but doth nothing to procure it if they may have his favour together with the pleasures and profits of their sins they are contented if otherwise rather then lose their pleasures farewell Gods favour 4. Instant prayer and that without ceasing as in David c. Not so with a wicked man hypocrites in heart encreaseth the
sparing us even as a father spares his own son that serveth him And though there be in the dearest children of God abundance of iniquity and corruption yet whilest they are striven against the Lord sees them not that is he takes no notice of them Num. 23.21 He seeth none iniquity in Iacob nor transgression in Israel But when a man lives in his sins without repentance these sins even the least of them are most detestable unto him A second reason of it is because no obedience can be performed by such a man in singleness of heart and he doth but dally with the Lord and even mock him who comes before him with such services Isai 29.13 This people saith the Lord draweth neer me with their lips but their hearts are far from me Singleness of heart is that the Lord accepts A third Reason because such performe not the conditions of acceptation neither doth Christ during that state mediate for such It s one main condition the Lord requires in all that come neer him that they be holy even as he is holy at least in affection c. Vse 1 This then shewes us the cause why the Lord walks so stubbornly against us notwithstanding we seemed daily to seek him as Levit. 26.21 and as he speaks Iosh 7. When Ioshuah complains unto God for his wrath upon Israel what shall I say when Israel turns his back upon their adversaries It s because of some detestable sin amongst us Vse 2 Secondly let it teach us all with speed and singleness of heart to turn to our God that our services may finde acceptance with him upon this ground the prophet Isaiah chap. 1 18. Exhorts us comfortably inviting us then though sins be as skarlet yet shall they be as white as wooll as on the other side though services never so glittering and glorious prayers never so many and fervent all is to no purpose If I regard wickedness in my heart the Lord will not hear me Psal 66.18 Yea and let Gods children make use of it in this kinde for the comfort and assurance of acceptance of their services before the Lord. Vse 3 Thirdly see here the miserable estate of men living impenitently in their sins they glory perhaps in this that they serve God earely as those hypocrites Isa 58. But alas vain men all they do is unclean unto them God heareth not sinners Ioh. 9.31 No drunkard usurer c. Impenitently such and here by the way I might take notice how many deceive themselves with an opinion of repentance some think the buyers speech in Solomon is repentance It is naught It is naught and would I could leave it fondly for what is it verbally to dislike sin and affectionately to practise it Some cry God mercy as fondly some mourning for sin some confessing of sins some forbearing the outward practice when their hearts run after their covetousness some leaving off some sins living in others contra Ezek 18 28. Consider sin and turn from it VER 14. Yet ye say wherefore Because the Lord hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously yet is shee thy companion and the wife of thy covenant Yet ye say Wherefore So willing is wickedness to defend it self so hardly brought to serious confessing Observ and hearty detesting iniquity wherein They would fain still seem innocent and guiltless Job puts from him this sin Job 21.33 and withal expresseth the fashion of wicked ones and the cause of it if I have hid my sin as Adam concealing mine iniquity in my bosome c. So Adam and Eve so Cain c. And in this how right shew we our selves the Posterity of old Adam colouring and shifting and excusing our sins Vse even then when the Lord by his judgments findes them out Now brethren let us be admonished to take heed of this and to root out of our hearts this corruption so natural so usual in us The just man is the Accuser of himself And for this cause good for us to consider what a God the Lord is with whom we have to deal such an one as is about our beds and to whose eyes all things are naked and uncovered Secondly labour to acquaint thy self with thine own deceitful heart and bring sin out of its lurking holes And thirdly consider the benefit of open and free confessing sin accusing and condemning thy self See Psal 31.5 Because the Lord hath been a witness between thee and the wife of thy youth c. Here followeth the second sin laid to their charg a second violation of the marriage-bed in polygamy or multiplying of many wives through liberty of divorses where 1. The sin is propounded in general 2. Reproved 3. Confuted 4. Amplyfied The general propounding of the sin is vers 14. amplyfied by a prolepsis that howsoever they had so carried the matter as they thought that none could justly detect them of lust or cruelty in this manner of putting away the old and and marrying a new yet the Lord was witness between them The reproofe is vers 14. she is thy companion and therefore ought not to be thus sinned against The confutation 1. She is the wife of thy Covenant that is she with whom thou enterest covenant and that before God Pro. 2.17 therefore ought not to be thus despised 2. From the ordinance of God and his first Institution He made one and but one to be joyned unto one amplyfied though he had abundance of Spirit could have made more yet made but one 3. By the end because he sought a godly seed as if he had said what ever is born otherwise is not the seed of God but of the devil 4. The amplyfication God hates dismission yet they did it under pretence and colour of Moses law The Lord is witness So then Observ we have God a witness of our secretest sins most privately commited most colourably covered See Mal. 3.5 In this testimony or witneship of the Lord are three things 1. Knowledg and this is every where given unto God Psal 139. and 50.21 2. Record registring our sins as Mal. 3.16 A book of remembrance written for those that feare God so the Lord is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a book of record and to keep a register of all our sins little and great Rev. 20.12 Jer. 44.21 did not the Lord remember 3. Evidence giving evidence to the face of all sinners of their trangressions Now what should we learn hence Surely not to sin in hope to be hid for though man cannot testifie Vse yet the Lord is both witness and judg against trangressours Psal 94.7 The wicked Psal 10.12 are brought in thus speaking The Lord shall not see neither doth the God of Jacob regard but mark how David reasons against this phancy God made the eye the ear c. teacheth man knowledg and Causa is not to to genere deteâ—â—â— effectâ— suo Yet this how evident a cause of many
God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted
his meer good pleasure to magnifie his grace upon his own First then Follow not the Multitude for they go the broad way 2. Strive to enter in at the straight gate and let this warne thee to labour and endeavour the more diligently to strive to make thy Calling and Election sure And hated Esau That is Reprobated Esau Now that there is Reprobation appears because there is Election 2. God hath not Mercy on all 3. There are Vessels of wrath prepared to destruction Rom. 9.22 and Jude 4. ordained to this Judgement 4. Effects denyall of means to many for Salvation If any aske what it is Reprobation is an Act of God whereby he determines not to have mercy on some but to leave them to destruction for the glory of his justice For the moving cause of Election that that may be known we are to conceive the Acts of Reprobation to be two 1. A decree not to have mercy this Absolute and hath no other cause but the Will of God And let none say this is injury for God is bound to none Rom. 11.33 therefore Saint Paul refers all to Gods Will and admires the depth of this secret which had been vain if the cause thereof be foresight of sin and disobedience 2. The second Act is ordination into punishment and Damnation this hath some respect unto sin being an Act of Justice in respect of Execution And therefore though it be true that God refuseth to shew mercy only because he will yet he ordaines no man to damnation but for his Sin Judas damned for his sin Comparative why this not that no other cause but Gods Will. Of whom Of the greatest part of the world Ob. Means vouchsafed to all Answ Not so Mat. 11.21 22. and to whom vouchsafed the end is to deprive them of excuse Object Christ ransomed all Answ Not so Joh. 17.9 Inst 1. Pet. 2. Answ The place to be understood of the Power of a Master over his Servant Ob. Then God cause of Damnation Answ Deficient not Efficient being not bound besides betwixt the Decree and Execution comes sin Marvaile not at this That the most part of the world believe not Vse nor are converted God hath armed us against this Temptation 2. See here the endless love of God to us whom he hath chosen that leaving many nay the more part that had deserved as much as we yet chose us and left them Signs 1. Denyall of means finall 2. Cursing of the means unto them Isa 6.10 3. Their own contempt of the means vouchsafed 4. Apostacy finall Heb. 10.26 27. These not known to us wherefore we hope well of all till the Lord discover VER 3 4 5. And I hated Esau and laid his Mountaines and his Heritage waste for the Dragons of the Wilderness Whereas Edom saith we are impoverished but we will return and build the desolate places Thus saith the Lord of Hosts They shall build but I will throw down And they shall call them the border of wickednesse and the people against whom the Lord hath indignation for ever And your eyes shall see and ye shall say The Lord will be magnified from the border of Israel 1. GOds Protestation 2. The peoples Exception 3. The Lords Confirmation of what he protesteth by an argument from an effect wherein he appeales to themselves for witnesses De hoc supra Hatred of Esau manifested by a sign their desolation where the Antithesis is understood Wilderness for Dragons that is without Inhabitant as Isa 34.13 Hence observe That externall afflictions are unto Reprobates testimonies of Gods hatred Reason Because no such are freed from the curse of the Law Gal. 3.19 branches whereof even those outward afflictions are Deut. 28. examples are extant Not the least Sickness Infamy Penury Famine Banishment Death all stand unto such in the nature of Curses as the Law propounds them A sign of which is For that they all work together for evill unto such whereas it is contrary in them who love God Rom. 8.28 They do but harden such as Pharaoh or cause blasphemy as in many bringing out into the eyes of men the hidden Corruption of the Heart Object If any shall say They are made testimonies of love Heb. 12.6 Answ So are they to Gods Children not to Reprobates To them they are fatherly Chastisements To these severe Punishments a sign whereof is That they are driven by them the farther from God Hence then it will follow Vse That from Corrections we cannot conclude certainty of Election or of the Love of God No man can thus reason The Lord follows me with crosses therefore he hath chosen me to Salvation For To some men they are pledges and testimonies of his wrath and hatred and as one well terms them Atrium inferorum And therefore vain is that conclusion of many from Corrections to Gods love As How often heare we it from profane men They doubt not they say but God loves them Why Because he follows them with Judgments never without one cross or another in Children Goods good Name Body Mind In summe These Externall things are ever to be measured according to Persons not Persons according to them It is true That Crosses to Gods Chosen are tokens of his love but crosses to a Castaway are Pledges of his hatred And though it be said That whomsoever God loves him he corrects yet is it not convertible That whomsoever God corrects him he loves Saul had his punishment as well as David his Troubles Ishmael Famine as well as Isaac c. Yet neither beloved God What then is to be done in this case for comfort If thou wilt have comfort in a Cross look to this Art thou chosen called c. Then Crosses are Comfortable If no token of Election suspect thy self I might apply this unto our selves unto many amongst us whom the Lord hath long followed with heavy judgments externall robbing of Children or heart-breaking with ungracious Children Beloved I say not where these are there the men are hated but yet where these things are amongst some they are tokens of Gods Hatred What then to be done in outward Crosses First Look to their issue and fruit that they have in thee As 1. If they humble thee for thy sins Jer. 5 3. 2. If they bring neerer unto God Hos 5.15 3. If they make thee feare before God not only while they are felt but after they are removed Pharaoh cries peccavi and promiseth amendment while the Rod is on him Esau howls whilest he is under the hand of God the wicked Jews Ezra 9. crouch whilest the hand of God presseth them but when a little ease is given them they break the Commandements ver 10. God otherwise corrects his own Children Observ otherwise Castawayes I meane in respect of the measure and weight of his Corrections Psal 118.18 So David The Lord hath chastened and corrected me but he hath not given me over unto death Israelites carried Captives as well as Edomites but
all the posterity of Adam Observ fire and fullers sope that is that which is most purging required to wash us from it This David Psal 51.7 knew well enough and therefore prayed again and again for washing and wringing in this fullers sope of the spirit of Christ And what marvel seeing bred in us by nature confirmed also and strengthned by custom Jer. 13.23 Heb. 12. 1. The sin hangs on fast and presseth down sore and this that in woful experience all Gods children finde how strong corruption is in them and besides all this the devil holds Captive 2 Tim. 2.26 And me thinks it descryes that errour of our people that think it so easy a matter to deliver themselves from the strength Vse and power of their corruptions let them alone they say they will repent when they are old and give them but their mindes they are well enough and they wonder at that care and industry in the servants of God in labouring to keep themselves unspotted of the world Now alas Beloved these men consider not how fast corruption cleaves unto them while they thus speak Is it so easy to fly from corruption Try if thou wilt but in one sin to which thou hast been accustomed and then tell me whether it be so easie a matter to be delivered from thy corruptions How do all Gods children finde evil present when they would do good And what violent assaults of Sathan are they encumbred withal And how when they have much laboured yet evill returns Lastly see here the efficacy and power of Christ in purging of our sins Fire it self and the purest sope is not more powerful then Christs grace How powerful felt Gods children this who from being by nature very vile have become zealous for the Lord of Hostes 1 Cor. 6.11 And this should comfort the children of God Vse that endeavour to purge themselves from their fins Beloved it 's that which often troubles the children of God that they cannot get that power over their corruptions that they desire but the more they strive the stronger they seem to feel corruption in them Well wooldest thou indeed be purged behold here a purgatory the spirit of Christ only be sure of this use the means And this use of means should be both seasonabe and conscionable First the word of God Ier. 23.29 Ioh. 17.17 The word is that truth by which we are sanctified and by it the Spirit that alone purgeth indeed is conveyed into the heart that is the two-edged sword Heb. 4.12 that searcheth corruption getting into the very marrow and bones and they forsake their own mercy that leave it Secondly add to this a second means and that is affliction sanctified to Gods children how powerful a means the cross fanctified is to Gods children experience shews which of Gods sons cannot say that ever he was in affliction but he found sin abated thereby and himself in part scoured from corruptions this that masters rebellion subdues rebellion makes carefull and circumspect And therefore they forsake likewise their own mercy and comfort who fly too cowardly from afflictions and if there were no other argument this alone should move us to submit our selves to the cross for that it s a meane to purge us Lastly prayer unto God for his Spirit Psal 51.10 12. for without his biessing neither word nor afflictions nor any our own endeavours prevaile any whit to this purpose therefore see we many hearing continually yet never a whit purged from corruptions many followed with crosses yet never the better but the worse pray God therefore to wash thee and thou walt be washed VER 5. 6. And I will come neer to you to judgment and I will be a swift witness against the sorcerers and against the Adulterers and against false swearers and against those that oppress the hireling in his wages the widow and the fatherless and that turn aside the stranger from his right and fear not me saith the Lord of Hostes For I am the Lord I change not therefore ye sons of Jacob are not consumed COmming of Christ in the flesh foretold and described by adjuncts 1. Speed 2. Terrour 3. Ends First for his fervants to purge them Secondly for the wicked to judg them which latter we have in this text where there are three things considerable 1. The end and effect of Christ's comming in the flesh in respect of the wicked he comes to them to judgment 2. The meane manner or degree of execution by witnessing 3. The subjects of this execution set down as in a synechdochicall induction of the particular species I will come neer to you to judgment For the sence God is alwaies neer Psal 139. but he is then especially said to be nigh when he declares his nighness by effects of power justice mercy but nearest while Christ lived with us The end of Christ's incarnation was Observ not only to save his people but to judg the wicked and he is not only a Saviour to his servants but a judg to the ungodly And this that he professeth of himself Ioh 9.39 Luk. 2.34 appointed for the fall and rising again of many in Israel conferr Isai 8.14 15. Isai 28.16 Ob. If any shall object that Christ testisieth of his Father that he sent him not to judg the world Ioh. 3.17 Answ There are two ends of Christs sending one principall which is to save less principall and as it were accidentall to judg the world as Saint Paul saith of the Gospell 2. Cor. 10.5 6. Or secondly by the world we are to understand the world of believers as Austin est quidam quasi mundus credentium and vers 18. ib. 1 Ioh. 2.2 Ob. Christ refused to do the office of a judg being requested to decide the controversie betwixt two brethen Answ The place to be understood of a temporall judgment after the custome of this life so Christ professeth to Pilate that his kingdome was not of this world Ioh. 18.36 But ever performed he the office of a spirituall judg as Ioh. 9.39 Hence then it followeth that Christ came not into the world only to be a Saviour of his Church or to be a Saviour to all sith the Lord here protesteth that Christ he came man to the world unto judgment This point I have often proved 1. Because of the eternall decree of God which he would never cross in sending Christ into the world nay even in it had eye to the fulfilling of that eternal counfell 2. For that meanes of salvation are not granted to all Mat. 11.23 3. That Christ excludes some from his intercession Ioh. 17.9 4. From absurdities for Gods counsells must stand and who can resist his will and it 's most absurd to say that God would fain save but mans will hinders his intention and desire sith he that made the will knows how to frame it to his own purposes And therefore beloved vain is the confidence of those men that expect salvation from Christ
best religion with them that brings greatest advantage in the things of this life See Iob. 21.15 Ier. 44.17 18. 1 Tim. 6.5 The reason whereof is nothing but earthly mindedness Phil. 3.19 Their belly is their God they minde earthly things Let me apply it to the times Vse And let us but hear the common censure that worldlings pass of religion Look say they and see what kinde of men they are that are the forwardest in religion poor raskal people beggars in comparison right as the Pharisees Ioh. 7.48 Now brethren though that be not generally true for it pleaseth God to shew his power and though not many rich and mighty 1 Cor. 1.26 Yet some and see how rich these others are in faith Iam. 2.5 And here let us a little see why it pleaseth the Lord to keep his children so low in this life Reasons are 1. To mortifie and abate their sins Thou blessest thy self in the multitude of thy riches Oh how blessed were it for thee if thou hadst less wealth and more grace And what happiness should the Lord do thee if he would deprive thee of that abundance that steals away thine heart from God! 2. To justifie their sincerity that it may be seen they serve not God for commodity Iob 1.9 3. To teach them and us all that the hope of a Christian is not in this life 1 Cor. 15.19 4. To magnifie the power of his grace in their weakness and infirmity Secondly how many are there that even for this refuse to embrace religion because they see religion allows them not their benefits They could be content to be religious as the young man in the Gospel but they love not the conditions such strictness that a penny must not be gotten but with good conscience Now mark my brethren Mar. 10.30 that Christ hath promised all that may be expedient and wouldest thou have wealth that should hinder thy salvation 2. Consider that if thou lose all yet God gives contentment and that is a benefit which no worldling can attain If thou see but the carking and toyl that such earth-worms are put unto me-thinks thou shouldst never envy them their plenty with such conditions 3. Observe what a company of noysome lusts they pierce themselves through withal 4. With the Lord are durable riches Prov. 8.18 Lastly such also as for the exchange of things in these dayes of the Gospel run back in their affections to Popery As the Israelites when they came to the wilderness and were but a little pinch'd with hunger cry out it had been better for them to have sitten by the flesh-pots and garlicke and onyons of Egypt And how many such that wish for Popery for no other end then that they might again enjoy the old plenty and happiness of all things And now we call the proud happy That is they thought those that walked in the stubbornness of their hearts against God more happy than they Reason because they were delivered and freed from afflictions Shall I need to say This is the state and opinion of our people How do they applaud the state of ungodly men in respect of their outward prosperity And how happy think they such as abound with things of this life though wholly destitute of the graces of Gods Spirit yet look but upon such a professour you shall see him less friended less honoured and living at less hearts ease Now that we fall not into this blasphemy let us see a little the reason why it pleaseth God thus to deal with ungodly men And ye shall finde he doth it for this end First to fat them against the day of slaughter as we are wont to put our cattel destin'd to the slaughter into the fattest and fairest pastures Prov. 1.32 Ease slayeth the foolish see also Psal 37. and 73. Secondly to teach his own children not too much to admire the things of this life which they see the very wicked themselves may be and are partakers of Who would dote upon those things which when a man hath make him never a whit the more happy yea perhaps further through abuse his condemnation Thirdly to aggravate their judgment when as by so many blessings of God they have been allured to obedience and have had so plentiful means of doing good and yet have done none Fourthly therefore doth the Lord put such power into their hands that he may by them exercise and chasten the disobedience of his children Isa 10.5 They are Gods hangmen and executioners Now for the second part that in all these things they are not happy what need I stand long to prove Presupposing supposing them to be such as are here described First of all it is an argument that the Lord hath utterly rejected them from his love for a man to prosper and to be delivered continuing his sin Hosh 4.14 Among many curses this is one of the most grievous when the Lord gives a sinner prosperity in his sin this hardens the heart and makes them please themselves in their wickedness Therefore see the contrary promised unto Gods children Psal 89.31 22. Therefore saith David blessed is the man whom thou chastenest alwaies and teachest in thy way Psal 94.12 1 Cor. 11.32 We are chastened of the Lord that we might not be condemned with the world and a thousand times better is this state then his whose sins the Lord-winks at without chastisement And therefore envy them not in this whilest their hearts are fleshed in their sins 2. Consider what Iob hath the rejoycing of the hypocrite is but short Iob 21. 3. The feares wherewith they are perplexed Dan. 5. 4. Have no assurance of pardon of sins wherein notwithstanding blessedness indeed consisteth Psal 32.1 5. Have their portion in this life and only here Mat. 6.5 Yea they that tempt God are even delivered Let us a little see what it is It is generally to make needless experiment of the truth power mercy justice of God Some try his clemency some his patience Psal 78. Some his justice by presumptuous sins some his power in needless dangers some his wisdome whether God will assist on the sudden Each of these a step to or a degree of this sin And in some in this place it s nothing else but when a man presumptuously sins as it were daring the Lord to take vengeance See Num. 15. The law of God and execution of it Even they are delivered Men of extreamest impiety are Observ sometimes prospered See Psal 37. 73. Ier. 12.1 c. But Vse marvell not a this nor be discouraged when thou seest it It hath indeed for lack of due consideration of the reasons thereof much disquieted Gods Children But yet secondly let none bless himself in this courses for that he hath outward prosperity very godless men sometimes partake it VER 16. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you