Thou shalt not lust how heinous must the sinnes of our nature and the transgressions of our life be wherein we have yeelded full consent to rise up and rebell against God And Iesus answering said vnto them Suppose ye c. It seemeth by this answer of Christ that these men justified themselves because they suffered not as the other did and condemned them as notable notorious wicked men which rash judgement as a false sentence and censure in them Christ condemneth Doct. This teacheth that outward judgements and calamities that befal the children of men Outward judgements doe not alwayes befall the worst neither free the best men doe not alwayes seize upon the most wicked and worst men neither do they free the most righteous from them It is the corrupt judgement of corrupt men to jmagine that such as are sharpely corrected and extraordinarily visited and chastened are the greatest sinners of all and on the other side such as escape and live in health in wealth in glory in favour in peace in honour and inprosperitie are highly in his favour A common errour of the world and no marveile For first being blinded with the disease of selfe love few looke upon themselves and enter into a search of their owne hearts and wayes or consider what they doe themselves deserve They turne their owne sinnes behind their backes where they are sure they cannot see them but other mens they hang before them to have them alwayes in their sight Secondly by escaping without punishment and having freedome from scourges they flatter themselves with a vaine perswasion and presumption that God approveth and is delighted with their workes whereas we should learne that God by such examples stirreth up all men every where to repentance This errour we see in Iobs friends who beholding the suddaine calamity into which he was fallen tooke occasion to condemne him of Hypocrisie impiety that because he suffered much they judged he had offended much and therefore suffered more then others and more then themselves Chap. 22. This we see in the Disciples of Christ Ioh. 9. Ioh. 9.2 When they saw the man that was blind from his birth they asked him Master who did sinne this man or his Parents that he was borne blinde They never consider the secret causes of Gods judgements but as if there could be no other cause but this one they enquire whether he or his Parents deserued by their sinnes that he should be so borne The like we see in the Barbarians of Melita Act. Act. 28.4 28. When they saw the viper upon Pauls hand they sayd amongst themselues Doubtlesse this man is a murtherer whom though he hath escaped the sea yet vengeance suffereth not to live So in this place these men would have coÌ„cluded these Galileans to be desperate sinners who happly might be better then themselves because they were suddainly and savagely slaine with the sword but Christs answere teacheth that outward afflictions and chasticements doe not evermore seaze upon the worst and wickedest men neither are the better sort freed from them but they oftentimes lye open to them more then others as we see in Iob Chap. 1. and 2. and 1 Pet. 4. judgement beginneth at Gods house the wicked abound in all things Psal 17. Whiles David lay under persecutions Psal 73. The reasons Reas 1 first all outward things fall out alike to all as David saith â— Sam. 11.25 The sword devoureth one as well as an other So affliction meeteth with one as well as with another There is one event to the righteous and to the wicked as is the good so is the sinner and therfore no man knoweth either love or hatred by all that is before them Eccl. 9.1 Secondly the wicked are oftentimes as it were stalled and fatted to the day of slaughter like fedde beasts appointed to be killed Iam. 5.5 Deut. 32.15 Iam. 5. Ye have lived in pleasure on the earth and beene wanton Yee have nourished your hearts as in a day of slaughter Thus he letteth them alone to worke out their owne destruction that they forsake God which made them and lightly esteeme the rocke of their salvation Thirdly he chastiseth his owne children that he may bring them nearer to himselfe and that they should not be condemned with the world as 2 Cor. 4. We alwayes beare about in the body 2 Cor. 4.10.11 1 Cor. 11.31.32 the dying of the Lord Iesus that the life also of Iesus might be made manifest in our mortall body for we which live are alway dilivered vnto death for Iesus sake that the life also of Iesus might be made manifest in our mortall flesh When we are judged we are chastened of the Lord that we should not be condemned with the world if then we would judge our selves we should not be judged 1 Cor. 11. Vse 1. Vse 1 Seing God layeth outward afflictions upon his owne children and letteth the wicked goe free we may gather and conclude from hence that no affliction whatsoever shall separate from him those that are his nor death nor famine nor nakednesse nor sword nor perill nor pestilence nor persecution can divide and divorse betweene God and us his love is so sure and steadfast like mount Sion which cannot be removed Psal 125.1 the Lord standeth like a buckler round about his people Rom. 8.28 that all shall worke for the best to them that love him This is a singular comfort that he will make not onely his blessings to turne to our good but he will sanctifie all our afflictions and adversities and make even them blessngs also and further our salvations yea oftentimes more then the other It is not so with the vngodly not only their crosses are curses but all their blessings are turned into judgements and nothing shall be able to doe them Indeed the faithfull must suffer they are called unto it 1 Pet. 2.21 The Crosse is the calling of a Christian and the badge of Christianity Christ hath left us an example that we should follow his steppes therefore though they suffer yet their sufferings cannot take them from God nor God from them The foundation of God remaineth sure and his giftes are without repentance They then are justly to be reprooved that conceive and judge hardly and harshly of them that have beene taken away by the plague and pestilence in this heavie visitation nay the dayes may hang over out heads and we may see them with our eyes when we may pronounce them happy that died of this contagious sicknesse and gaâ—â— up the Ghost in their beddes no doubt many of our deare brethren in other places that are pursued by the rage of cruell enemies daily in danger of the sword at their throates that are constrained to keepe garrisons in their townes and Cities yea billit mercilesse Souldiers in their houses as it were vipers in their owne bosoms desire with all their hearts that they were striken by
Math. 23.32.34.35 and Rom. 2.5.6 This delaying is no better then a dallying with God and either repentance followeth in the end or we never repent at all If repentance doe ever follow and be at the last performed which is the best we can jmagine it will breed more matter of bitter sorrow and anguish that we have beene so simple or so senslesse If it follow not what can we be but sonnes of perdition as Iudas was and as we have filled up the measure of our sinnes so we bring upon our owne heads the fulnesse and fiercenesse of his judgments Secondly we may be deprived of the meanes of our Saluation for ever by procrastination and deferring of this waighty worke I meane of the word by which we heard before that God usually and ordinarily worketh this gift For we see the word continueth not alwayes in one place or among one people but is translated from Parish to Parish nay from Kingdome to Kingdome from one nation to an other people as God oftentimes threatneth both Iewes and Gentiles Math. 21.43 Rom. 11.20.21 22. Thirdly the longer it is differred the harder it is practised and the sooner we are hardned that for two causes first because God in iudgment withdraweth his grace by little and little so that he which is not fit to day shal find himself lesse fit to morrow and every day lesse then other And wherfore because whosoever hath not the care to stir up the gift that is in him Math. 13.12 from him shall be taken away even that that he hath Secondly because sinne taketh the deeper roote the longer the tree groweth the root is deeper and spreadeth further so that it will be the more hardly transplanted and removed Ier. 13.23 as Ier. 13. Can the Ethiopian change his skin or the Leopard his spots then may ye also doe good that are accustomed to doe evill This reproveth first of all the corruption of such as live in the continuall sound of the word Vse 1 and often heare out of it the absolute necessity of this duty of repentance and yet prolong the practise thereof who are not so wise in their generation Luk. 16.8 as the Children of this world Such are they that will leave sinne when the weaknesse of age the infirmities of sicknesse and the approching of death do hinder them from following the same In this case we may thanke not them but their want of strength to pursue after the same For what thank is it to renounce the world when we are leaving it and weary of it then sinne leaveth us The dangers of procrastination rather than we sinne Let us therefore consider the dangers of Procrastination First Satan is most hardly cast out when he hath a long time kept possession We see this in the man that was possessed of a child by a dumbe spirit how hardly was he removed and dispossed the Disciples when they saw him foming and gnashing with his teeth could doe nothing and when our Saviour rebuked him and charged him to come out the spirit cryed and rent him sore and he was as one dead Mar. 9.26 in so much that many sayd he is dead When a man hath had long possession of an house and can prescribe for many yeares will he easily let goe his hold and suffer himselfe to be disentred so it is with sinne when it hath long dwelt in the heart like a man in his house it is hardly cast out Nay we our selues grow unwilling to leave the pleasures of sinne by continuance in the chaines and snares of Satan as it was with the bond-servant that said plainly I love my Master I will not goe out free Exod. 21.5 so serueth him for ever so when we grow in love with sinne and have served it long as our Master we regard not to be free but desire to be kept in bondage for ever Secondly sinne and the strength of it by continuance is encreased because it bringeth more waight to the burden one sinne bringeth in a second and a second a third that a company followeth Thirdly old age and sicknesse will be must unfit for this businesse of repentance Eccles 12.5 and a burden too hard to be borne when the Grassehopper wil be a burden When we are hardly able to put off or on our apparrell how shall we put off sinne and put on righteousnesse Fourthly we may be deprived of the meanes whereby it should be wrought in us and if the word were not effectuall to convert us while he had it and heard it alas what hope can we have to be turned to God without this when we have it not Fiftly If the meanes be not taken from us yet the threed of life may be cut off For life is uncertaine Iam. 4.14 Psal 90.9.6.12 it is even a vapour that appeareth for a little time and then vanisheth away or we spend our yeares as a tale that is told in the morning it florisheth and groweth up in the evening it is cut downe and therefore we may be called hence suddainly to teach us to learne so to number our dayes that we may apply our hearts unto wisedome Lastly we may have such hardnesse of heart having our consciences seared with an hote yron that we may have our understandings darkned and our hearts so blinded that we shall be past feeling and cannot find repentance though we sought it with teares as Esau did This is a deepe yet just judgment of God that they who have had deafe eares to God in their health should be made deafe by him that they shall heare no word of comfort and striken dumbe by him that they shall not be able to speake to him or if they open their mouthes he will not heare them when they call upon him Secondly learne to further our selues in the speedy practise of this duty Gen. 19.17 and observe the Counsell of the Angel to Lot Escape for thy life looke not behind thee neither stay thou in all the plaine least thou be consumed Let us make the present day 2 Cor. 6.2 the day of our repentance now is the accepted time now is the day of Salvation He giveth no man liberty untill the morrow The wise man saith Boast not thy selfe of to morrow for thou knowest not what a day may bring forth We may not say to our poore neighbour that is like to our selues Pro. 3.28 Goe and come again and to morrow I will give and shall we dare make such a sleevelesse answer to the eternall God Reuel 3.20 Gant 5.2 when he standeth at the doore and knocketh that we should open unto him Goe thy way and come againe hereafter I am not now at leisure And may we not say to such loyterers as our Saviour doth to such as he sent to labour in his vineyard Why stand yee here all the day idle Especially considering that we have sundry motives to stirre us up
disability or prophanenesse or from contempt or from deriding of all good things in such as delight in them or from posting it over to the Minister or from lying in some knowne sinne or from an evill custome and continuance without reading or praying in their houses To conclude this point we must obserue two rule First it is not enough to bid others pray for us as did Pharaoh Ieroboam Simon Magus and some others but we must pray our selues We must learne this knowledge As Parents will not have their children require others to request them to grant such things as they want but will accustome them to come boldly themselues so it is with our heavenly Father He will not have us to depend upon others to speake unto him for us but he will have us come to his throne our selues with such reverence and boldnesse as behoveth children to come to their fathers Secondly we ought not to pray in company onely for that many times is hypocrisie The greatest sort rest in comming to the Church in hearing the Word in receiving the Sacraments in being present at the prayers of the Church and in doing as others do but over and above this we must pray in secret between God and our selues that he which seeth in secret may reward us openly He that never prayed but in company never prayed in sincerity If we have the spirit of supplicatioÌ„ we must sequester our selues from others for private meditation as our Saviour both instructed others and practised himselfe Math 6.6 Touching others he willeth us to enter into our Closet and shut the dore Math. 6. and to pray to our father in secret Luk. 6.12 And touching himselfe He went out into a Mountaine to pray and continued all night in prayer and was oftentimes aâ—one by himselfe as we shewed before Lastly come often to Gods throne as children do to their father accounting it a necessary duty Iam. 5.13 not arbitrary or left at our liberty as Iam. 5. Is any among you afflicted let him pray Neither let any man pretend the difficulty The more hard it is the more excellent and the greater labour should we employ to be able to do it If an earthly Prince should make Proclamation among the lowest meanest sort of his subjectes that whosoever would come to begge such a mannor at his hands and put up his petition for it shewing his case and laying open his poverty there is none so simple or so shallow but he would find wordes and matter enough to plead for himselfe Why then are we not so wise for the soule as we are for the body for the life to come as for this present life for heaven as we are for the earth for eternall things as we are temporall Let us therfore draw neere to God and he will draw neere vnto us he is more ready to heare then we are to speake to grant then we are to aske to open then we are to knock True it is he is often found before we seeke after him and when we aske one blessing he is ready to grant many yea more then we desire and we make an end of asking before he doth of granting Gen. 18. yet if we enioy the things of this life when we refuse to pray for them and resolue not once to open our mouthes unto him all such blessings are turned into curses as he threatneth Mal. 2.2 Yea let them turne every one from their evill wayes It was not enough for these Ninevites to pray to pray fervently to pray unto God but they must turne every one from his evill way This is necessary to be annexed as a companion to the former For as fasting is nothing worth without prayer so prayer is nothing worth without repentance Doct. This teacheth that no prayer is acceptable to God No prayer accepted but of the righteous Psal 145.19 but the prayer of the penitent of such as walke before him in holinesse and righteousnesse The Prophet teacheth that he will fulfill the desires of them that feare him 1 Tim. 28. he will heare their prayers also and saue them as if he should say theirs and no others The Apostle willeth that men pray every where lifting up holy hands without wrath and doubting Iam. 5.16 Thus also another teacheth that the prayers of a righteous man availeth much If then it be not the prayer of a righteous man it is not the prayer of faith and without faith it is unpossible to please God Heb 11.6 The reasons are many that shew the causes wherefore God regardeth not a wicked mans prayer Reas 1 Ioh. 9.31 For first God heareth no sinners Ioh. 9 but if any be a worshipper of God and doth his will him he heareth Secondly sinne separeteth from God and divideth between him and us Esay 59.2 2 King 4.40 and defileth all our prayers This the Prophet teacheth Your iniquities have separated you and your God and your sinnes have hid his face from you that he will not heare As then the children of the Prophets having gathered wild gourds cryed out there is death in the pot so when we mingled our prayer with the sowre herbes of iniquity we may cry out death is in our prayer Thirdly our persons must please God before our Prayers can be accepted Gen 4.5 Mal 1.8 3.3 God had no respect to the person of Caine because he was of that evill one and came in hypocrisie into his presence and therefore he accepted not his offering but unto Abâ—l and Tit. 1.15 to his offering he had respect so the Apostle teacheth that to the pure all things are pure but unto them that are defiled and unbeeving is nothing pure but even their mind and conscience is defiled To apply these things to our selues Vse 1 First it teacheth that the prayer of the wicked is abominable before him the ungodly are not accepted in his sight If we incline our hearts to wickednesse the Lord will not heare us Psal 66. Psal 66.18 nay the more we pray the more we sinne if we be impenitent Therefore the prayers of such are abominable as Solomon teacheth in many places He assureth us that the sacrifice of the wicked is an abomination to the Lord Pro 15.29 28. â— but the prayer of the upright is his delight and after the Lord is farre from the wicked but he heareth the prayer of the righteous and chap. 28. he that turneth away his eare from hearing the Law even his prayer shall be abomination Albeit such may and do often cry in his eares with a loud voyce Ezek. 8.18 yet he will not heare them Ezek. The wicked therefore are out of hope of obtaining for their comfort the things that they pray for nay they farther provoke God to the confusion of their faces by their mock-prayers This answereth an objection which the wicked may make God hath commanded us to pray and hath
holy Sabboths so they are still They were drunkards and filthy livers ignorant and blind in matters of faith and religion so they are still Are these humble and repentant sinners do these turne to God where you saw them long a goe and where you left them twenty or thirty yeares a goe there you shall be sure to finde them never a whit changed unlesse happily from evill to worse But let such marke how it hath beene with other penitents and in them behold themselues as in aglasse I meane Paul the woman of Samaria Lydia the jaylour Zacheus the Iewes that crucified Christ the Lord of life Let him that talketh of Repentance boasteth of it and chalengeth it to himselfe even for his owne assurance shew the like fruites in himselfe for it worketh such a change and alteration that both our selues and others may discerne it as easily as light from darknesse So then as the Apostle saith Shew me thy faith by thy workes Iam. 2.18 so may I say shew me thy repentance by thy change For what shall it profit a man to say he hath repentance when he hath no friutes can such a repentance comfort him The third reproofe Thirdly it condemneth civill men that remaine in the state of nature and glory in their outward vertues that they are alwayes the same but these glory in their owne shame These cannot say they are become new creatures they cannot say they were ever borne againe yet without the new birth they cannot enter into the kingdome of heaven Ioh 3.3 They cannot say Old things are passed away 2 Cor 5.17 behold all thinges are made new yet no other are in Christ and made members of his body Such civill men that content themselues with civill honesty and have nothing wherein to rejoyce but nature stand as yet in a dangerous and damnable estate neither can they come out of it untill they begin to deny themselues and to loath and detest even these outward vertues forsamuch as the trust and confidence in them is no better then a selfe deceiving Secondly it serveth for information in other truthes First that no sinne is great and heinous but there is place for repentance if they can repent This was the end of Christes comming to call sinners to repentance Math. 9.13 he sayth sinners without exception This we see in Manasses a Sorcerer an Idolater a murtherer and almost what not yet he humbled himselfe and obtained mercy according as he prayed 2 Chr. 33. 2 Chro. 33.19 Paul confesseth that he was sometimes a blasphemer and a persecutour and an oppressour yet he obtained mercy because he did it ignorantly in unbeleefe 1 Tim. 1.13 1 Tim. 1. The conspirators against Christ and his kingdome are called to kisse that is Psal 2.12 to embrace and obey him and his doctrine and accordingly they which shed his blood by murthering of him did drinke his blood by beleeving him Act. 2. Act. 2.37 A singular comfort for such as feele the burden of their sinnes lying heavy upon their consciences that they goe mourning all the day long and cannot lift up their heads to God unto such the Lord speaketh Esay 1. Come let us reason together Esay 1.16 if ye will wash and clense your hearts though your sinnes were as red as crimsin they shall be made white as wooll And Christ our Saviour calleth such as are heavy laden Math. 11.28 and promiseth to give them rest Math. 11. Sinne often bringeth us to the brimme or border of hell but it cannot bring us so low but Christ Iesus is able to bring us backe and to raise us vp againe by repentance Secondly there in no sinne so small and little though it seeme in our eyes as a more but it is able to bring to hell and therefore craveth repentance The world of naturall men judgeth that repentance is proper to none but to heinous and hideous sinnes as murther theft periury treason rebellion whordome and such like and that if they be free from the outward act of these they justifie themselues like the Pharisee and thinke repentance belongeth not to them as for others if they have any they hope to be dispenced with all It is nothing so with Gods children they have beene touched to the heart for such sinnes as the world taketh no notice off and never sticketh at as for the evill which appeareth in their best workes that they cannot do them as they would but infirmities creepe upon them and defile them not onely for committing evill but for omitting good things Rev. 2.4.5 the Church of Ephesus is called to repentance for leaving their first love they watch over their idle thoughts and idle words Gen 6.5 remembring that every imagination of the heart is onely evill continually and the threatning of Christ that for every idle word that men shall speake Math. 12.36 they shall give account thereof at the day of judgement Davids heart was smitten for cutting off the lappe of Sauls garment privily 1 Sam. 24.4 1 Sam. 24. Every thing is layd to heart of Gods children which he hath softned by the touch of his holy spirit by giving unto them an heart of flesh they will be troubled for the least sinnes accounting no sinne little which is committed against so great a God which offendeth so holy a law which deserveth eternall death as the just wages thereof and brought Christ Iesus from the bosome of his Father to suffer death for them and lastly they are grieved touched to the quick because they encrease not in grace according to the good meanes and occasions that God hath given knowing that the more is given and committed unto them the more is required at their hands and the streighter shall their account be Lastly let us examine our selues whether we be turned from evill to good and from the power of Satan to God This will appeare by these signes and tokens First there is a turning of the heart upward to heaven and a fastning of the eye upon God that it may be sayd of every true repentant that his behaviour is as of one that is journying going up to the heavenly Ierusalem the mother of us all Luk. 9.53 as it is said of our Saviour that his face was as though he would go to Ierusalem Phil. 3.20 So our conuersation must be in heaven and our whole life a travelling thither and a wandering in the wildernesse of this world untill we be brought into the true Canaan that is aboue But if the hearts of all were tried by this rule it would shew how little repentance is in the world when in all our thoughts workes and employments we are carried wholly downeward which way will bring us to hell in the end forasmuch as we have prophane hearts not savauring the things that are of God like prophane Esau Secondly we grow every day better and better when once we
the punishment the sin would never trouble or torment them but thus Caine repented Gen. 4.13 who cryed out My punishment is greater then I can beare Besides what contrition or compunction of heart soever they may have it is but as a flash of lightning it is not constant it is not constant it is not joyned with an unfained desire to forsake sinne and to turne unto the Lord neither with any perswasion of Gods goodnesse and mercy in Christ Iesus To conclude we may be assured of true repentance and of our turning to God by these three infallible tokens first when we can say before the Lord How to be assured that our repentance and sorrow are true that there is no sinne but we doe as heartily desire never to commit it and as unfainedly crave of God to give us strength to leave and forsake it as we desire he would not plague and punish us for it Every man desireth to be freed and exempted from the punishment happy are we if we have as great a desire to be freed from the sinne Secondly when we as earnestly crave and covet to forsake sinne as we desire that God would forgive us our sinnes and not impute them unto us Lastly when we as truly hate sinne as we desire to be partakers of eternall Glory in the kingdome of heaven These are unfallible signes of true repentance and turning unto God which were never found in any wicked man in any age of the world neither indeed can be Secondly must all repent and amend their lives as the onely meanes and remedy which God hath appointed to turne backe his judgments then it is necessary for us to know what we are by nature or of our selues that we may learne what is our owne and what is not our owne For we shall never returne unto God untill we know how far we are turned from him neither come into the right way till we heare how farre we are gone out of it nor will we labour to reforme our lives untill we know how much we are deformed nor become wise in God untill we see our owne folly Math. 9.12 The whole saith Christ need not the Physition Rules touching tonuersion but they that are sicke Now that we may search throughly into our selues and make an Anatomy of our soules and plowgh up the ground of our hearts let us obserue these few rules following The first rule First every man that commeth of Adam and issueth out of his loines as all mankind doth is guilty of his sinne and disobedience in eating of the forbidden fruit And if we had no inherent sinne of our owne this imputed sinne of his were enough to condemne us for we even we our selues in his loynes did eate of the forbidden fruit we beleeved not God we hearkned to Satan we were seduced and deceived as well as he In this the proverbe holdeth true Ezek. 18.2 which is justly reproved in the Iewes The fathers have eaten sowre grapes the childrens teeth are set on edge This the Apostle teacheth at large Rom. 5. Rom. 5.12 By one man sin entred into the world death by sinne Now this sinne of Adam passeth to his posterity be two meanes by imputation and propagation The punishments which all men suffer do plainely argue that the sinne of Adam is imputed to us therefore he addeth in the next wordes Death passed upon all men for that all have sinned to wit in him But because this rule is not easily yeelded unto but we are ready to say with Nicodemus How can these things be Iohn 3. and with the Disciples that followed him This is an hard saying who can here it Iohn 6.60 We will propound and answer a few objections Ob. that may seeme to stand in the way contradict the former rule First it may be alleaged We were then unborne and lived many thousand yeares after him how then can his sinne be ours more then ours be his How then can we be guilty in that respect before God I answer Answ that the sinne of Adam was not onely personall neither did he sinne as a singular person but as carrying all mankind in the stocke and originall no otherwise then our Saviour satisfying for us on the crosse hath not satisfied for us as a private person but as sustaining and representing the whole Church in the head as 2 Cor. 5. If one died for all all likewise were dead 2 Cor. 5.15 Rom. 6.6.8 and Rom. 6. We are dead with Christ crucified with him If then we died in Christ dying and were likewise crucified with him who can doubt but it may be said that we sinned in Adam For if the righteousnesse and satisfaction of the second Adam be imputed to us why shall not the sin of the first Adam in like manner be imputed especially seeing the righteousnesse of Christ is imputed unto us that the sin of Adam might not be imputed unto us And besides the sacred recordes of holy Scripture doth not this accord with good reason For inasmuch as Adam received good things not for himselfe alone as we do but for his posterity it is not to be marveiled at if being spoyled or rather spoyling himselfe of these good things he lost them for himselfe his posterity If a man be capitally punished for high treason against his Prince and forfeit his estate and be thereby brought to poverty his children also have their blood stained and loose their nobility Even as he that is borne of Parents infected with the Leprosie draweth from them like contagion so it is with such as are borne of Adam out of his loynes issueth a naturall deprauation and contagion So then we must consider that we are all Adams seed and posterity he was the common father of us all whatsoever he receiued it was for himselfe and his posterity and whatsoever gift he lost he lost them for himselfe and all his posterity Calu. justit lib. 2. cap. 1. as it is said that Levi payed tithes in Abraham albeit by his office he received tithes Heb. 7.9 Religion and the image of God in which he was created if he had stood fast in his estate had beene hereditary and entailed to his posterity as an inheritance to be conveied from the father to the children but when he fell from God Gen. 5.3 he is said to beget a sonne in his owne likenesse after his owne image not in the image of God This the Apostle toucheth in many places Rom. Rom. 1.14.15 16.17.18.19 5. Death riegned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression And againe Through the offence of one many be dead And againe The judgment was by one to condemnation And againe by one mans offence death reigned by one And againe By the offence of one judgment came upon all men to condemnation And againe by one mans disobedience many were made sinners
the blood of the new Testament as an unholy thing and doe despite to the spirit of grace God for bid Lastly let all stand in feare to provoke him and breake off his patience least there come a wofull and heavy reckoning in the end Let us take heed and beware of after reckonings We are wary enough to prevent them in our dealings with men and ought we not to be wise more in our reckonings with God The increase of sins bringeth with them an heavier waight of vengance upon our selves when the Lord beginneth to enter into judgment with us He is slow to wrath and proceedeth leysurely but when once he commeth he striketh home We cannot be brought to feare before him because he doth not presently strike but be not deceived he is all this while fetching his blow the higher he lifteth his hand the heavier it lighteth and the sorer he striketh This the Prophet notably expresseth Psal Psal 7.12.13 7. If he turne not he will whet his sword he hath bent his bow and made it ready he hath also prepared for him the instruments of death he ordaineth his arrowes against the persecuters O that we could alwayes when we heareor read understand what we heare and marke what we read according to the commandement of our Saviour who so readeth Math. 24.15 let him understand There the Prophet compareth the Lord to A man of warre Exod. 15.3 that taketh some time to scoure up his sword bright and to sharpen the edge and point thereof to strike and wound his enemie as also to an archer that taketh a certaine time to bend his bow and to make ready his arrowes but in the end he draweth them up to the head never misseth his marke being more skilfull then those Benjamites that could sling stones at an haire bredth Iudg. 20.16 and not misse so that he shooteth sure and meaneth to pierce deepe to the very heart of all his aduersaries Thus it is with the Lord when we thinke him forgetfull oftentimes or unmindfull of justice and judgment we must thus judge that he is whetting his sword and bending his bow drawing out his arrowes and preparing to shoot all which require some time and therefore let us feare before him and not tarry untill his judgements be upon us Why combereth it the ground Hitherto of the commandement to cut down the figtree now we come to the reason The owner propoundeth the justice of his former doome or sentence The word importeth and signifieth not onely to make unprofitable fruitlesse barraine and good for nothing but to hinder the growth of other things which might be planted in the roome thereof that might bring forth good fruit They that professe the Gospel if they be not fruitfull are unprofitable and hurtfull to themselues and others Doct. Evill minded men are altogether unprofitable and full to the vvhole society where they remaine Iudg. 19.22 20.13 Iosh 7.11.12 This teacheth that evill minded men are noysome hurtfull and unprofitable to themselves and to others wheresoever they abide untill they be removed We see this in the rebellion of Korah Dathan and Abiram how hurtfull they were to the whole assembly Numb 16. in the shamelesse uncleannesse of Zimri and Cosbi Chap. 25. A notable example hereof is at large expressed Iudg. 20.15 Those wicked Beniamites the sonnes of Belial that committed folly in Israel were the causes of the ruine of many thousands and brought the whole tribe to a low ebbe yea this often falleth out to the children of God when they provoke him to wrath We see this in David 2 Sam. 24. When he had numbred the people in the pride of his owne heart 2 Sam. 24.17 and had exalted himselfe in his owne strength he said I have sinned and have done wickedly but these sheepe what have they done let thy hand I pray thee be against me and against my fathers house Hereby many thousands perished The like we see in Ionah chap. 1. he forsooke his calling and the commandement of God he must be cast into the sea or else the passengers in the ship must perish who had beene almost drowned through his disobedience Ionah 1.11 for the sea wrought and was tempestuous And no marveil Reasons 1 For first they are the meanes and causes of judgments and punishments to others among whom they live as well as to themselves as trees twise dead reserved to the fire A tree albeit it were dead in it selfe and albeit it did keepe the ground barrne and hinder the growth of a better in his place yet it killeth not another that standeth beside it but one wicked man hurteth and destroyeth another and therefore we must needes judge such to be hurtfull and dangerous to an whole family or society We feare judgements but we seeke not to know and remove the true cause thereof The faithfull are commanded to depart out of Babylon Revel 18.4 the mother of fornications that they be not partaker of her sinnes and that they receive not of her plagues wherby we see these follow each other infection participation destruction He that is infected himselfe never resteth till he have made other partakers of his sinne and from them both followeth the destruction of them both as we shall shew afterward Secondly they are unprofitable hurtfull and dangerous and why because other vines and trees cannot prosper and florish or bring forth fruit neere unto them When any part of the body is putrified it passeth and spreadeth from ioynt to ioynt and from one member to another 2 Tim. 2.17 as the canker or gangrene fretteth or eateth the flesh next unto it so where loose livers are many others are brought to the same loosenesse and stand in danger to go to wracke 2 Cor. 5.6 Gal. 5.9 To this purpose the Apostle saith Know ye not that a little leaven leaveneth the whole lumpe Sinne is fruitfull and compared to the child in the wombe it groweth apace one sinne begetteth another and one sinner infecteth another which bringeth forth death Iam. 1.15 This reproveth such as reioyce in the fellowship of the ungodly and delight wholly in their company Vse 1 For what fellowship hath righteousnesse with unrighteousnesse or what communion hath light with darknesse and what concord hath Christ with Belial or what agreement hath he that beleeveth with an infidel But what is more common in every place then this that which the Lord himselfe could never doe to reconcile these contraries and bring light and darknesse nay heaven and hell together sinfull men professe themselves able to doe These goe about to set God to schoole and to make God and the devill Christ and Belial good friends Gen. 3.15 God in the beginning put enmity betweene the woman and the serpent betweene her seed and his seed but these have broken downe this hedge and pulled away the wall of partition and have set them together againe The
I will not answer the prayer of the wicked is abominable And Ioh. 9.31 We know that God heareth not sinners Ioh. 9.31 but if any man be a Worshipper of God and doth his will him he heareth Thus James speaketh Chap. 4. Iam. 4.3 Yee aske and receive not because yee aske amisse that ye may consume it upon your lusts So Christ himselfe teacheth This people draweth neere to me with their mouthes Matth. 15.8 9. and honour me with their lips but their heart is farre from mee in vaine doe they worship me And the Prophet long before When yee spread forth your hands Esay 1.11 12 15. I will hide mine eyes from you yea when ye make many prayers I will not heare These and such like places comming every where to hand are so many threatnings and watchwords and must be our continuall study and meditation whensoever we goe to prayer to awake us and rowze us up to come unto God as to a Father with the more reverence and godly feare and to assure us that if we take not good heed we may tread in his Courts and appeare in his presence and yet receive no gracious answer from him because we doe no other nor no better then take his name in vaine Secondly hence proceed sundry instructions to sundry duties which we may referre to these heads Our duty to God learned out of this Title some belonging to God some to our selves and some to our brethren Touching God it leadeth us as it were by the hand to honour reverence and obey him as Children doe their earthly Parents Ephes 6.1 2. This the Prophet Malachi teacheth Mal. 1.6 1 Pet. 1.14 15 16 17. Chap. 1. A Sonne honoureth his Father and a Servant his Master If then I be a Father where is mine honour and if I be a Master where is my feare saith the Lord of Hosts And if wee take his name in our mouthes and call him Father let us not fashion our selves according to the former lusts but passe the time of our sojourning here in feare and as he that calleth us is holy so let us be holy in all manner of conversation because it is written Be yee holy for I am holy If then we beleeve God to be our Father in Christ Iesus we must as good and obedient Children submit our selves to his holy Will and pleasure Hee that doth the Will of the Father that is in Heaven he is the Childe of God and every one that calleth him Father Ioh. 4.44 he that doth the will of the Devill is the childe of the Devill Ioh. 8. For know ye not that to whomsoever yee give your selves as servants to obey his servants yee are to whom yee obey Rom. 6.16 whether it bee of sinne unto death or of obedience unto righteousnesse It is a grievous and heavy charge to have it said to us as Christ doth to the Iewes Yee are of your father the Devill But doe we thinke that this charge lyeth heavy upon them alone or that they onely may justly bee upbraided with this reproach Nay doubtlesse all such as follow their steps must be content to beare and borrow the same name If then this saying fall fully upon us Obiect woe unto us But now how may wee know whether we be the Children of God or not for all will lay claime unto it alike even the children of the Devill will usurpe it wherein then lyeth the difference I answer Answ We shall know it by these particulars First if we labour to know his will How to knovv whether vve be Gods Children which is the groundworke of the doing thereof First we regard not to know it how or when shall we practise and performe it Hee that hath not as yet laid the foundation when will he set up the rest of the building Hence it is that Christ saith Ioh. 13.17 If yee know these things happy are ye Ioh. 13 1â— if yee doe them The Sonne and Heire will search and know the Will and Testament of his earthly Father that he may not be ignorant what is left unto him So ought we to doe we must be alwaies looking into the Will of our Heavenly Father that we may know what is befallen us and what is acceptable in his sight This is one evident signe of our adoption Secondly The second signe Psal 119.6 if wee labour to please him in all things and have respect to all his Commandements If wee regard his will in some things but displease and despise him and dispence with our selves in the rest he hath no respect to us neither to our obedience For this is not the obedience of Sonnes but rather to serve two Fathers Matth. 6.24 while wee love the one we hate the other and while wee cleave to the one we neglect the other and therefore God will not be a Father to such Thirdly The third signe wee must feare to offend him because hee is a Father and loveth us and because we love his Commandements If we feare him onely because hee can and will and doth punish such as commit sinne we are rather slaves then sonnes For this is a servile feare not a child-like feare Wicked men oftentimes feare to offend but it is onely or chiefely for feare of punishment Rom. 8.15 which proceedeth from the spirit of bondage that ingendreth feare not from the Spirit of adoption whereby we cry Abba Father Rom. 8.15 The godly feare to offend because they love God and his Lawes and they know hee loveth them againe they know he is ready to forgive and not to powre out all his wrath and therefore they feare him Fourthly if we unfainedly take God for our Father The fourth signe Psal 119.136 we must be greatly grieved when by sinne wee displease him or see others displease him and transgresse his Commandements No other crosse or calamity should goe so neere us as to dishonour and disobey him No losse of friends so great as to lose his favour No want so great as to want his love and protection and the light of his countenance The greatest griefe that possessed the Prodigall Sonne was this that he had offended his loving Father by sinning against him Luke 15.20 this strooke him more to the heart then the wasting of his wealth and that he began to be pinched with poverty This was the beginning of his repentance and of his comming to himselfe And as it was with him so it must be with us also This must bee our griefe and hereby we must shew our repentance The fifth signe Fiftly we may not nay we will not nor cannot be silent when wee heare the holy Name of God dishonoured His love hath so ravished our hearts Cant. 5.8 that we are even sicke of love it is such a fire kindled in our brests that much water cannot quench it for albeit wee would hide it it cannot be smothered and though