liberty in sinning this oak they had Christ had made them free these wretches here took Moses permission for a warrant and a cloake for their sinning Like colours Vse and pretences see we even at this day in many of our people sinning See we a few of them 1. Yee shall see the examples of Saints pretended But let men enquire how lawfull or whether by priviledg or whether in the same manner upon like grounds For these cases often vary actions 2. Scripture abused its lawfull to do good on the Sabbath c. But remember they must be necessary good duties yet so as that it may not be thine own works they must ever be works of mercy 3. We must live saith the usurer Answ And thou must live in obedience to the law of God besides the strumpet and the thiefe may pretend the same 4. Humane law and connivence of Magistrates Answ Here the Lord tries thee whether thou doest indeed in sincerity fear God 2. Connivence in Magistrates warrants not transgression in the people 3. Distinguish we must betwixt permissions and commands 5. Commands Answ All such must have limitation in the Lord Eph. 6.5 See Hos 5. Therefore take heed to your spirit that ye deal not treacherously And admonition of three branches 1. A duty 2. A Reason 3. A meanes to perform the duty Admonition drawn out of the former words Sith this liberty of divorce is so cross to Gods ordinance so contrary to his intendment manifested in creation so hatefull to God so injurious to the wife with whom a covenant is entred therefore keep your selves in your spirits and transgress not Out of the illative thus made we may observe the reason why it pleaseth the Lord to convince of sins Observ and to use aggravations and it is for our admonition that we should take heed how by them we defile our selves The end of conviction is our admonition See Ezek. 18. and Ier. 18. Now Brethren the Lord hath dealt mercifully with us in this kingdome this way by many meanes labouring to work conviction and happy we if it might have this effect to work in us admonition and care to avoid sin The usuall meanes whereby the Lord convinceth of sin are these 1. His word 2. Afflictions 3. His vengeance on others 4. The controllement and check of our own conscience And in none of these hath the Lord been behinde with us as Paul sin is not imputed where is no Law and Rom. 5.20 The law entred that sin might abound Beloved in daies of blindness many sins were swallowed up that were most fearfull in the sight of God Idolatry blasphemy breach of Sabbath c. And those that are every where called works of darkness Now in these dayes of light the Lord hath shewed us what is good Mic. 6.8 and as well what is evill by the light of his word shall it not be our shame if being convinced of sin we continue therein Second meanes afflictions the smart whereof discovers also the hainousness of our sins in time of ease sins sometimes are known but scarce throughly considered afflictions Iob 33.16 Open the eare c. And how the Lord hath dealt with us this way if we have eyes we cannot but see following us with many of his plagues and heavy judgments even Pharaoh could then under affliction confess I have sinned Third meanes of conviction exemplary vengeance of which besides the records of Scriptures other stories are frequent and the Lord thereby would shew unto us how to esteeme and account of our sins Usurers many brought to beggary drunkards cloathed with raggs false swearers ruinated in their families adulterers brought to a morsell of bread these are our convictions would God they were our warnings Fourth meanes check of conscience The heart smites it self 1 Sam. 24.5 and 2 Sam. 24. As the Disciples of Christ did not our hearts burn within us Luk. 24.23 whilest he talked with us and opened unto us the Scripture The like question if I should propound unto us I know they would answer they have often felt it Beloved happy he whom the Lord thus chastens if he be thereby admonished and woe to us if being convicted of sin we still continue therein Beloved let me exhort therefore every one of us to whom the Lord hath been thus merciful to reveal our sins and to convince us of them that the Lord may attain his end in us to work in our hearts a care to depart from evil how are we convinced in our judgments by the Lords judgments of many fearful and crying sins Why resolve we not to leavthem Let me add reasons 1. Continance of sin after conviction as it hardens the heart so makes it the sin much more haynous in the sight of God If ye were blinde ye should have noe sin Joh. 9.41 Jam. 4.17 To him that knowes to do well and doth it not to him it is sin with an emphasis Every sin after conviction is doubled Ezr. 9.13 after all this we have sinned 2. Reprobates ascend thus far to see sin and acknowlelg it Pharaoh could say I and my people are sinners but forsaking of sin is that only that argues sound grace The fear of the Lord is to depart from evil to hate pride arrrogancy and every evil way Prov. 8.13 Wherefore beloved let us thus resolve every of us as it pleaseth God more and more to enlighten us to see our sins and rightly to know them so with all speed and earnestness to leave them I doubt not but Prophecy at this day hath in many of us the same effect that it had in the Primitive Church by Gods ordinance 1 Cor. 14. Would God! as it convinceth so it might work detestation and care to avoid sin Observ And hence may we observe an order to be kept of us in ministring admonitions unto the people First to convince Then to admonsh and exhort that is First to make sin known before we admonish to leave it and this that enjoyned 2 Tim. 4.4 with doctrine implying that doctrine must be the ground of all exhortations and admonitions And the practice of Prophets is First to labour to convince then exhort they to forsake Jer. 3.13 14. Know thine iniquity then turn again Reason of it conscience ever works upon principles of judgment till those be planted conscience never doth her office in accusing or condemning Therefore it is that an erroneous or ignorant conscience is never moved with any reproofe never so sharp any threatning never so severe persecution a grievous sin yet while not known to be such or thought erroniously to please God Ioh. 16. never moves conscience 1 Tim. 1.15 16. And therefore mark deal with an ignorant body that is not informed give him the best exhortations use the forciblest perswasions thou movest them no more then so many stones c. Now brethren let us learn hence the method of admonition it 's a duty every where injoyned unto us and that
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
yet Israel returns Edom is laid waste Isa 27.7 8. Not smitten as he that smote her For 1. In measure 2. In the branches 3. To purge sin ver 8.9 Not so with the wicked See 2 Cor. 4.8 9. His own for a time Isa 54.7 8. His enemies for ever Mal. 1.3 The Reasons may be these 1. The Promise of God made of love to his people 2. The difference of their sins It is true that Gods Children are sometimes overtaken with the same sins that others are But though the same sins yet not in like measure committed One with an high hand The other of frailty And this should comfort Gods Children against all common judgments wherewith the Lord shall chasten Vse or visit us As what have we not cause to expect in regard of our sins Wicked men foolishly thus reason to the deluding of their soules Isa 28.15 though a plague run over all yet it shall not come nigh them for they have made a Covenant with Death c. Gods Children may better thus reason though they cannot assure themselves to be exempted from common Calamities yet from the measure of them For with the Lord they are at agreement Beloved What plagues we in this Land have cause to feare The Commonness and height of sin in our Multitude and that communication with them in a measure by Gods Children who seeth not And it is good for us all to prepare to meet the Lord by Repentance But yet this is our comfort there shall be a difference betwixt the Righteous and Wicked betwixt him that serveth God and him that serveth him not The means whereby the Lord provides for the comforts of his own Servants These 1. He delivers them from the Temptation as he did Lot Noah c. 2. Or else provides a mean for restitution Ez. 9. 3. Comforts inwardly in afflictions 4. Takes from evill to come 2 Kings 22.20 Edom saith we are impoverished but we will return Ver. 4. Observ and build the desolate places Mark here the nature of wicked men opposing themselves to the power of God and the course of his Judgments providence We are impoverished but we wil return build the desolate places Isa 9.10 Ephraim in the pride and presumption of their hearts say The Bricks indeed are fallen down but we will build it again with hewen stones the wild Fig-trees are cut down but we will change them into Cedars Pharaoh though he sees the more he oppresseth the more the people grew through Gods blessing yet ceaseth not to attempt their destruction And when Israel flies yet ceaseth not to pursue them till he be destroyed with his People Exod. 14. The Scribes and Pharisees though they see still the Disciples growing and the number of Believers to be multiplied yet cease they not to persecute So was it with Saul against David And Vse at this day How strive men with their Maker the Potsheard with the Potter though they see the hand of God against them yet still are fighters against the Lord See Act. 5.39 Gamaliel yet could thus say If it be of God ye cannot destroy it except you will be found fighters against the Lord But let Gods children learn to humble themselves for their sins under the mighty hand of God more prevalent to turn away Gods wrath is unfeigned Repentance than all the power and might of man It is excellently said of Job Cha. 9. v. 4. He is wise in heart and mighty in strength who ever was seen against him that hath prospered And how vain such contentions are he sheweth by his might in the mightiest Creatures This therefore let us do when as we shall see the Lord against us humbly deprecate his judgments but feare to stand out against him They shall build Observ but I will throw down When God means to destroy no man can withstand or hinder desolation The Ephraimites promised unto themselves Resting the Lord had denyed the contrary therefore they perish An 130 years after the death of Christ the Jews by the leave and help of Julian the Emperour attempted to re-edifie their City and Temple but mark how the Lord because his Counsels must stand and because he will be known to be true in his threatnings Ruffin l. 1. c. 38 causeth fearefull thundrings lightnings and Earthquakes to arise many of them slain and all driven from their attempts And other stories record many huge hosts of Jews attempting the recovery of their Holy Land and their dipersions The like ye may see in the Lords dealing against Antichrist many attempts have they made to destroy with the name of Luther and Calvin the whole truth of God and to re-establish their Kingdom of Idolatry but yet see we him blasted by the breath of the Lords mouth and though an utter consumption cannot be expected till the brightness of Christs coming 2 Thes 2.8 Yet this they can never hope for The recovery of their full power and dominion they once had in the Christian world What doth this teach us Vse but to tremble before the Lord when as we see his judgments begin to take course against us and to take heed how we harden our selves to his resistance that is to our own utter overthrow and desolation It is the fashion of many when they see the Lord crossing their attempts or weakening their State justly for their sins yet still to attempt their fortification without humbling themselves for their sins But it is vain to strive when the Lord will destroy In these days of security how many fond and profane speeches have been heard That they will not cease till they have brought Corne to such a rate c Beloved it were well to depend upon Gods blessing if we had turned from our sins But thus desperately to oppose against the will and decrees of the Lord without humiliation how vain is it And they shall call them the border of wickedness It may be demanded what was the cause of this irrecoverable desolation brought upon Edom These speciall sins we may see set down Num. 20.18 Ezek. 25.13 Jer. 49. alibi but specially if ye read the Prophecy of Obadiah where this judgment of God is denounced against the Edomites and the causes thereof specified One was unkindness to the people of God denying them in their passages common courtesies Num. 20.18 Another was Cruelty against his Brother Jacob in that not only they helped them not against their Adversaries but were partakers with them in their cruelty And thirdly Insulting over them in their afflictions ver 10. Now then mark here How fearefull a sin it is and how the matter of extreme desolations Observ cruell usage of the people of God The Lord delights in this Title The avenger of his people Luk. 18.7 8. and therefore as James hath it Chap. 5.6 Ye have condemned and killed the just therefore howle Beloved This is the common and crying sin of this Land unkindness and cruelty offered to the people
and for the wicked these conclusions shall be proved 1. That it may well enough accord with the justice of God to forbear prosper bless in temporall things even wicked men Eccles 9.1 First of all know we that the will of God and his appointment is the rule of justice see this Rom. 9. in the case of Election and Reprobation God wills not things because they are just but they are just because he wills them This conclusion throughly seated in judgment stops the mouths of wicked men and restrains from many blasphemies so that though the Lord bear yet considering it 's his will who may finde fault The second conclusion that the Lord is an absolute Lord having free power to dispose of his blessings and no man may ask a reason of his counsells Rom. 9 11. Seeing then that these things are all his own who should ask him a reason of his dispensation See also Matth. 20.15 A third conclusion that what is lawful for men cannot but be much more lawful for God But man sometimes delayes and his delayes are not censured of injustice The Prince useth not allwaies martial law but in extremity when he fears outrage they are kept in prison till the day of tryal and conviction and after conviction and condemnation have a respite to prepare for death and thus the Lord deales with the wicked respitting and delivering them and therefore weigh by the end not by the beginnings A fourth conclusion that the Lord for good ends reserves the wicked to punishment and in the mean time prospers them with temporalll things as 1. For exercise of his children so Ashur Isa 10.5 deferred to execute Gods wrath upon Israel and Jerusalem so the Gibennites reserved to be Pricks in the eyes and thornes in the sides of his children and thus the Lord at this day reserves And beloved what would become of us were it not so 2. To declare his power 1. in preservation of his own children how wonderfully shews this the power of the Lord that notwithstanding all the attempts of the wicked yet still his Church is preserved as Exod. 1.12 The Israelites vexed but the more vexed the more encreased 2. In conversion Beloved it may be there are amongst the very wicked themselves some in whose conversion and salvation the Lord means to glorifie his rich grace Mat. 13.30 Not the tares but the wheat also If the Lord had taken away Paul in persecution his grace had never so much appeared and this that we see daily men brought from power of darkness to the kingdome of Jesus Christ 3. In their overthrow and confusion never had Gods name been so marvellous over the world if he had presently shewn his power in the destruction of Pharaoh but thus permitting him to fortifie himself and then to overthrow him this shewed his power like at this day when they are flourishing like Cedars then cuts he them down A third end this serves much to illustrate his justice when he thus beares and invites by all meanes to repentance and yet men turn not I gave her space to repent Rev. 2.21 Who cannot but acknowledg the justice of God in their condemnation Yea beloved what if wicked men are punished what if punished in these very things wherein they think themselves blessed These two things I will briefely evidence First that the wicked are never without punishment Secondly that the very blessings for which they applaud themseves are their punishments For the first know we that punishments are not all of one sort some are internal some external some Eternal Now for internal punishments we see them evident upon them as 1. Horror of conscience in many of them can there be a more fearful judgment This perhaps we see not but they feel in their inward restlesness Isa 57. ult See Cain flying if he could from himself Pashur a terrour to himself Ier. 20.4 Achitophel hanging himself as the Romans were wont to make the crucifyed carry their own cross so God hath made the wicked to carry this cross of an evil an accusing conscience Ob. If it be said they all feel it not Ans First that I much doubt of Secondly they have judgment much more fearful hardness of heart the fearfullest judgment that God in his wrath can inflict see in Pharaoh Thirdly sins themselves are fearful punishments Rom. 1.24 26 28. And what drudges they are what toil they take to enjoy the pleasures of their sins How unquiet sleeps what filthy belchings feels the drunkard Temporary are in their persons or in the things about them as sometimes graceless and unfortunate children besides these there are paenae posthumae surviving plagues The posterity smarts for the sins of the fathers Job 21.19 God layes up the iniquity of the father for the childe And their very outward blessings what curses are they unto them The riches of the wicked suffer them not to sleep fill them with cares and sorrows many and many their honours exposed to envy their pleasures have bitterness c. Eternal punishments are those that are respited till after this life Now brethren Vse see we the use of all this Hence may Gods children learn to stablish themselves against that common temptation wherewith Satan sometimes annoies them and labours to draw them from their confidence Differtur non aufertur wait but a while and thou shalt see the Lord manifest his justice in their punishment and overthrow And hence likewise let wicked men learn to terrifie and dismay their hearts c. For the second that it may well agree with the justice of God thus to afflict his own children First there is none so just but must be forced to confess he hath in him what deserves punishment no not Infans unius dici we bring corruption out of the womb and suck it from the breasts of our mother Psal 51.5 Rom. 5.12 It s true that Achans children perish with him but yet not without their own sin being corrupt by nature so of the dearest servants of God And who is there under any affliction but must needs say as that good thief on the cross I am justly in this condemnation Luk. 23.41 view them in their original or in their end they are good for Gods children Their end 1. Exercise 2. Chastisement as exercises 1. Firmant 2. Probant 3. Praeeunt 1. Firmant Afflictions are Gods schoole-houses wherein he traines us up to hardship skill in sailing is best learnt by tempest in warfare by fight as trees tossed with winde take deeper root so c. and those tenderlings unused to hardship how doth a little affright them 2. Probant Deut. 8. and without these men know neither the soundness nor measure of their graces affliction tryes how many please themselves in their graces whom affliction discovers to be but hypocrites They shew also what thy strength is 3. Praeeunt when as by example they draw others as Phil 1.14 and Abel's bloud still cryes to imitate his
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