Lectures Upon Hosea 1-4, Lectures 4 · Part 9
ANd thus much for their ſinne: in the next place he ſetteth downe their puniſhment, the which is firſt generally expreſſed, and then partticularly ſpecified: It is generally expreſſed. Verſe 9. And there ſhall bee like people, like Verſe 9 Prieſt: for I will viſit their wayes vponupon them, and reward them their deedes: or thus, therefore like as the people be, ſo ſhall the Prieſt bee alſo, &c. In which words their puniſhment is deſcribed The expoſitiō.in a two-fold proportion of quantitie: firſt, that the people and Prieſts ſhould without any difference beare the like puniſhments. Secondly, that this retribution of puniſhment, ſhould be proportionated to their wayes and works.
Concerning the firſt, the Lord threatneth that becauſe there was no difference to be found betweene the people & the Prieſts, but that both had vttterly neglected their duty: the Prieſts by liuing in ignorance, idleneſſe & luxuriouſnes, neglecting the preaching of the word, whereby they ſhould hauehave inſtructed the people, and miſleading them by their falſe doctrine, into errors for their owne game & aduantage: the people in that they willingly deſired to liue in ignorance, & rather choſe to be vnderunder the leading of thoſe blind guides, becauſe they would ſecurely goe on in their ſinnes, then vnderunder Gods true Prophets, who would gaule their conſciences by their reproofes: therefore without difference or reſpect of perſons, he would inflict vponupon them like puniſhments, that is, hee would depriue both of all ſignes of his louelove and fauour, cauſe both to be led into captiuitie, ſubject both to many miſeries and calamities, and make both alike contemptible and inglorious.
The which puniſhment as it did lye heauie vponupon all the people in that they ſhould bee ſtripped of all the benefits which they injoyed, and ſubjected vntounto want and miſerie, be made of free-men, bond-ſlaues, and of the children of God, the ſeruants of their enimies, ſo moſt heauily did it lye vppon the Prieſts, in that they fell as it were from the higheſt ſtaire of honour, riches, and dignitie, vntounto as low a bottome of penurie, comtempt, and ignominie, as the meaneſt of the people. Where as there is any reſpect of perſons, in puniſhing of them, though the offence be one and the ſame, yet are the puniſhments diuers and different, for thoſe who are noble and in high place, more faire and eaſie puniſhments; for thoſe of meane and baſe eſtate, thoſe which are more cruell and ignominious: but the Lord telleth the Prieſts here, that he would hauehave no regard of their place, but without all reſpect of perſon or calling, would cauſe their puniſhment to be as ſharpe and ſhamefull as the baſeſt of the people. The like place vntounto this we hauehave. Eſay. 24. 2. And there ſhall bee Eſay. 24. 2.like people like Prieſt, and like Seruant like Maiſter, like maide like Miſtreſſe, &c. 3. Tbe earth ſhall be cleane emptied and vtterly ſpoyled, &c.
The reaſon why the Lord thus dealeth with them is, becauſe they were not Gods true Prieſts, but ſhadowes onelyonly; which were in the place, but performed no ſubſtantiall duty of that calling, and bore the title, but vtterly neglected the maine part of their office, the teaching of the people. Now their function, honours, and titles, did not leſſen but rather aggrauated their ſinnes, in that they vnthankfully abuſed Gods extraordinarie benefites, and made their ſinnes more exemplarie and ſcandalous, in which reſpects it is truely ſayde.
Omne animi vitium tantò conſpectius in ſe
Crimen habet, quantò maior qui peccat habetur.
EueryEvery vice is aggrauated by the dignitie of the perſon who doth commit it.
And this was the firſt proportion of puniſhment, the other is that he would proportionate their puniſhments according to the haynouſnes of their offences. For I will viſite their wayes vponupon them, and reward them their deeds. In which words is ſet downe both the adminiſtration of Gods judgements, and the execution; the adminiſtration in theſe words; I will viſit their waies vponupon them. For the vnderſtanding wherof we are to know, that the word viſit is metaphoricall, borrowed from the practiſe of juſt Magiſtrates who going about to puniſh offenders, doe firſt viſite and examine the faults, and then proceede to puniſhment: ſo the Lord to approue his righteous judgements, doth ſhew that hee will not inflict his puniſhments raſhly, but vponupon mature deliberation and examination of the delinquents: the which the Lord is able to doe in an inſtant, both in reſpect of his owne infinite knowledge and wiſedome, and alſo in regard that he can alwayes readily produce our witneſſes againſt vsus, euen our owne conſciences.
The things which the Lord threatneth to viſit and examine are their wayes; the which alſo is metaphoricall, and ſignifieth a mans courſe of life & conuerſation, in the which he walketh as in his conſtant way; and if at any time hee chance to digreſſe out of it, yet he returneth into it againe: And thus it is taken Gen. 6, 12. For all fleſh had corrupted his Gen. 6. 12.way vponupon the earth, & Pſal. 1. 1. Nor ſtood in the way of ſinners. Pſal. 1. 2.So that he will not examine and puniſh them according to their extraordinarie actions, which are as it were ſlips out of the way, by-pathes and digerſsions, but according to their vſuall wayes, that is, the conſtant and continued courſe of their life and conuerſation.
The execution of Gods juſt judgements, after due triall and examination, is expreſſed in theſe words: and reward them their deeds. Where the Lord threatneth that hee will deale with them as a juſt judge, neither rigorouſly intending the puniſhment aboue the fault, nor partially ſparing them for fauour or friendſhip, but that he will equally proportionate the puniſhments according to their demerits. Where we may note that he doth not ſay, he will reward them according to their thoughts and intentions, nor according to their words and ſpeeches, becauſe the one of theſe is hidden from men, and the other may be hipocritically coloured and diſſembled, but that hee may approue his righteous judgements both to the offender and to all others, hee ſaith hee will reward them according to their deeds, which are open and manifeſt.
And this is the meaning of the words: the doctrines The doctrines, Gods vnpertiall proceeding in the adminiſtration of his iudgements.which ariſe out of them are theſe. Firſt, wee may obſerue Gods vpright and vnpartiall proceeding in the adminiſtation and execution of his judgements and puniſhments, whereby without any reſpect or acceptation of perſons, callings, or degree, he rendreth vntounto euerie one according to their deſerts, as in this place, howſoeuer the Prieſts farre excelled the common people, in place, dignitie, and authoritie, yet becauſe they were a like ſinfull, he putteth no difference between them in their puniſhments. When the whole world rebelled againſt him, without any reſpect of perſons, ſtate, or condition, he ouer▪whelmed them all with a generall deluge. When Pharaoh reſiſted his commaundement, he found no more fauour then the baſeſt of his people. When Nebuchadnezzar would needs be his riuall in his glorie, it was not his Monarchie could keepe him from feeding and lodging amongſt the brute beaſts. All Ahabs royalty power and authoritie, could not priuiledge neither him nor Ieſabell from hauing their blood licked by the dogges. In a word there was neuer any ſo great and mightie who had any fauour at Gods hand for their power and mightineſſe, but if they as grieuouſly ſinned, they alſo were as grieuouſly puniſhed, as the pooreſt and moſt abject. The curſe of the law is denounced indifferently againſt all who tranſgreſſe it, Deut. 27. 26. Tophet is prepared of old, not onelyonly for poore Deut. 27. 26. Eſay 30. 33. Ezech. 18. 20.wicked men but alſo for the wicked King, Eſay. 30. 33. And without all reſpect of perſons the ſoule that ſinneth muſt dye. Ezech. 18. 20. The reaſon is becauſe they are all alike the workmanſhip of his hands; and therefore as the potter is no more beholding to his pots which are more curiouſlie wrought, then to thoſe which are made for the baſeſt vſe; ſo the Lord is no more bound to men of greateſt dignitie, then to thoſe of meaneſt condition, ſeeing all are his creatures, alike, and what they hauehave, they hauehave receiued from him. This reaſon Elihu rendreth, he accepteth not (ſaith he) the perſon of Princes, and regardeth not the rich more then the poore, for they be all the worke of his hands. Iob. 34. 19. Againe, in reſpect Iob. 34. 19.of Gods infinte Majeſtie all are alike, and in reſpect of his ſoueraigne authoritie, all are equally his poore vaſſals, vntounto whom he hath giuen his Law, from the obedience whereof none are exempted more then other, nor yet from the puniſhment therein denounced if they tranſgreſſe it. Yea, ſo far is God from ſparing the great, rich, and mighty, that theſe of all other ſhall receiue the greateſt meaſure of puniſhment. Firſt, becauſe they hauehave more vnthankfully abuſed his rich mercies as meanes to further them in their ſins, which ſhould hauehave ſerued as ſo many arguments to moue them to obedience, & then becauſe being aduanced aboue others in place, dignitie and authoritie, their ſinnes tend more to the diſhonour of God, and hurt of their neighbours, then the ſinnes of thoſe who are in meane eſtate, becauſe they are examplary and ſcandalous, inticing and drawing inferiours to imitate their wicked practiſes; ſo that ſeldome do theſe high Cedars fall, but they beate downe many of the lower ſhrubs that ſtand about them.
The vſes of this doctrine eyther concerne all men in generall, Gods vprightneſſe ſhould moue vsus to mortifie our ſinnes.or more eſpecially reſpect thoſe who are of higher place and condition: the vſe which concernes all men is, firſt, that ſeeing the Lord who is to be their judge, judgeth vprightly without reſpect of perſons, they be hereby moued to labour in the mortifying of their corruptions, in the & cleanſing of their ſoules from ſin, that ſo they may appeare righteous before him, and thereby eſcape the ſeueritie of his juſtice. And this vſe Moſes maketh, Deut. 10. 16. Circumciſe Deu. 10. 16.therefore the foreskinne of your hearts, and harden your necks no more. 17. For the Lord your God, is God of Gods, and Lord of Lords, a great God, mighty and terrible, which accepteth no perſons, nor taketh reward.
The ſecond vſe is, that wee ſhake off ſecuritie, whereby Gods juſtice ſhould make vsus to ſhake off ſecurity.men careleſly goe forward in their ſinnes, as though God would neuer call them to reckoning, or though he did, yet were ſo mercifull that no place will be left for his juſtice; ſuch are to know, that as God is infinite in mercy, ſo alſo hee is infinite in juſtice, and therefore will execute his righteous judgements, according to their workes good or euill, without reſpect of any mans perſon: ſo that it behoueth eueryevery one carefully to watch ouer their owne wayes, and to tremble with feare before Gods majeſtie, when as they finde that they liue in any knowne ſinne without repentance. And this vſe is made by the Apoſtle. 1 Pet. 1. 17. And if ye call him 1 Pet. 1. 17.father, which without reſpect of perſons iudgeth according to euerie mans worke, paſſe the time of your dwelling here in feare.
The third generall vſe is, that we doe not offer wrongs God a juſt reuenger of wrongs.and injuries againſt our neighbours, for though we can carry the matter ſo cunningly that they can get no aduantage againſt vsus before the judgement ſeate of men, yet when God the vpright Iudge ſhall come in his viſitation, he will without reſpect of perſon reuenge the wrongs of the injured, and pay eueryevery one by that meaſure wherewith they hauehave meaſured vntounto others. And this vſe alſo the Apoſtle maketh, diſwading men from behauing themſelues injuriouſly to others, becauſe hee that doth wrong ſhall receiue for the wrong which hee hath done, there being no reſpect of perſons with GOD. Col. 3. 25.Col. 3. 25.
The vſe which concerneth Superiours: firſt, reſpecteth God puniſheth the mighty as well as the weake.thoſe who excell others in power and riches, that they bee not hereby enbouldened to bee inſolent in offring injuryes, or cruell in oppreſsing the poore and weake, knowing that there is a ſuperiour power vntounto theirs, who nought reſpecteth their wealth and might, for hee regardeth not bribes, nor feareth the face of the Prince, more then the baſeſt ſubject, who one day will goe his circuit and viſitation, and ſummon all to appeare at his Aſsiſes, and will hauehave the cauſes of the weake and needy, without partialitie tryed before him: For hee accepteth not the perſons of Princes, and regardeth not the rich more then the poore, becauſe they be all alike the work of his hands, as it is Iob. 34. 19.Iob. 34. 19.
Secondly, it reſpecteth ſuperiours in authoritie, as Magiſtrates, Magiſtrates muſt execute righteous judgement.and maiſters of families, that they be hereby moued not to abuſe their authoritie which God hath put into their hands, to his diſhonour and the hurt of their neighbour. As firſt, that the Magiſtrates in the feare of the Lord execute righteous judgement, without hauing reſpect of any mans perſon, place, or ſtate, not peruerting juſtice for feare, fauour, or reward; knowing that there is a ſupreame Magiſtate aboue them, before whom they muſt be alſo judged, who cannot be corrupted or peruerted, from judging righteouſly, becauſe there is no iniquitie with him, nor reſpect of perſons, nor receiuing of rewards, as Iehoſaphat ſpeaketh to his Iudges. 2 Chron. 1 Chron. 19. 6. 7.19. 6. 7. So likewiſe Maiſters of families, are ſo to behaue themſelues towards their familie and ſeruants, in louelove, peaceableneſſe and juſtice, as knowing that they alſo hauehave a maiſter in heauen, and a judge of all their actions, who will judge without all partialitie, the perſon of the Maiſter and ſeruant, being vntounto him both alike; and this vſe the Apoſtle maketh of this doctrine. Eph. 6. 9.Ephe. 6. 9.
The ſecond thing to bee conſidered is, that howſoeuer God doth not continually puniſh our ſins, but deferreth his puniſhments to certaine dayes of viſitation.wicked men doe daily by their ſinnes prouoke Gods wrath, yet the Lord doth not continually inflict his puniſhments, but as a juſt and mercifull Iudge, deferreth them vntounto certaine times of viſitation, and as it were vntounto certaine dayes of Aſsiſes, as appeareth in this place; for howſoeuer the Prieſts were ſo wholy corrupted in their wayes, that they deſerued preſent puniſhment, yet he doth not preſently inflict it, but deferreth it to the day of his viſitation: ſo when the whole world was wholy corrupted with ſinne, yet he deferred their puniſhment for the ſpace of an hundred yeares. Though Sodome and Gomorrah abounded in all wickedneſſe, yet he put off the day of his viſitation till the meaſure of their ſinnes was full: and though the Cananites were outragiouſly ſinfull, yet the Lord deferred to puniſh them for many yeares, till their ſinnes were come to full ripeneſſe. The cauſes of which delayes are diuers: the firſt and principall is Gods owne nature, euen his patience and long-ſuffering, which maketh him long in reſoluing to puniſh, and when he hath reſolued, ſlow in execution: and this the Lord himſelfe profeſſeth in that diſcription whereby hee maketh himſelfe knowne. Exod. 34. 6. The Lord, the Lord, ſtrong, Exod. 34. 6.mercifull and gracious, ſlow to anger. So Dauid, Pſal. 103. 8. Pſal. 103. 8.The Lord is full of compaſſion and mercy, ſlow to anger and of great kindneſſe. 9. He will not alway chide, &c. And this made Ionah lothe to denounce deſtruction againſt Nineueh becauſe he knew that he was a gracious God and mercifull, ſlow to anger, repenting him of euill. As it is Ion. 4. 2. The ſecond cauſe is, Ion. 4. 2.that men may hauehave time to turne from their ſinnes by repentance, and ſo eſcape his puniſhments. For God taketh no delight in their deſtruction, but in their conuerſion and ſaluation, as hee proteſteth. Ezech. 33. 11. And this end Ezech. 33. 11.the Lord plainely noteth, Eſa. 30. 18. Yet therefore will the Eſa. 30. 18.Lord waite that he may hauehave mercy vponupon you, &c. And the Apoſtle plainly expreſſeth it. Rom. 2. 4. where he ſaith, that Rom. 2. 4.Gods patience and long-ſuffering leadeth vsus to repentance. The Apoſtle Peter likewiſe, whereas he ſaith, that the Lord is patient towards vsus, becauſe he would hauehave no man to periſh, but would hauehave all men to come to repentance. 2 Pet. 3. 9. Laſtly, that he 2 Pet. 3. 9.may leaue the wicked and impenitent without excuſe; for when as he hath ſhewed himſelfe lothe to puniſh both by his delayes, and by vſing all meanes to reclaime them, and yet they ſtubbornly perſiſt in their wickedneſſe, then are the judgements of God inflicted vponupon them approued by all men, and euen by their owne guilty conſciences.
Notwithſtanding howſoeuer the Lord for theſe and diuers Gods delaying judgement maketh men ſecure.other cauſes deferreth the execution of his juſt vengeance, yet men abuſe this his long-ſuffering vntounto ſin, either imagining with the Atheiſt, that he hath not thunderbolts inough to dart againſt eueryevery ſinner for eueryevery fault, or that there is no prouidence, no juſtice, no God that regardeth the ſins of men: or with the ſecure Worldling, that they may go on in their ſinnes without repentance, becauſe theſe puniſhments which are ſo long delayed, will neuer be inflicted; according to that, Eccle. 8. 11. becauſe ſentence againſt an euill worke is Eccl. 8. 11.not executed ſpeedely, therefore the hart of the children of men is fully ſet in them to doe euill. An example whereof we hauehave in the euill ſeruant. Mat. 24. 48. who becauſe his maiſter Mat. 24. 48.deferred his comming, ſo behaued himſelfe as though hee would neuer come: and in thoſe mockers who becauſe the day of judgement is deferred, therefore walk after their owne 2 Pet. 4. 3.luſts; like herein vntounto fooliſh theeues, who imagine that becauſe the Iudge doth not eueryevery day ſit vponupon the judgement ſeat, therefore they may ſecurely ſteale, becauſe the Aſsiſes will neuer come.
But ſuch are to know, that as Gods mercy and patience will not ſuffer him to make haſt in the puniſhing of ſinne, ſo his juſtice will not ſuffer him for euer to let it go vnpuniſhed; and howſoeuer hee doth not vſe martiall law in executing juſtice as ſoone as the offence is committed, yet let them aſſure themſelues, that vnleſſe by repentance they plead their pardon, he will ſurely viſite them, either at his quarter Seſſions in this life, or at his generall Aſsiſes in the life to come. Though Saul were long repriued, after he was condemned, yet at laſt came the fearefull day of his execution. Though Naboths bloud was long vnreuenged, yet at laſt God viſited this ſinne, both vponupon Ahab, Ieſabell and all their poſterity. Though for a time Ieroboam flouriſhed in his Idolatry, yet at length it brought a fearefull deſtruction vponupon his whole familie. And though the Lord for a long while ſuffered the people of the Iewes with great patience and long-ſuffering, yet at laſt he payed them home, ſo that now they are a ſpectacle of his heauy wrath vntounto all nations, and a reproach and hiſsing to the whole world.
The vſe of this doctrine is, firſt, for our inſtruction, that we imitate the Lord in his patience and long long-ſuffering, not letting the raines looſe to fury and reuenge, vponupon eueryevery occaſion, but rather ſtriuing to ouercome euill with goodneſſe.
Secondly, for our admonition, that we doe not abuſe Gods patience to impenitencie and hardneſſe of hart, leaſt whilſt we thus heape vp the meaſure of our ſinnes, we doe alſo treaſure vp for our ſelues wrath againſt the day of wrath, and of the declaration of the iuſt iudgement of God, who will reward eueryevery man according to his workes, as it is, Rom. 2. 5. 6.Rom. 2. 5. 6.
The third thing to be obſerued is, that he ſaith he will viſit their wayes vponupon them; thereby giuing them to vnderſtand, God judgeth vsus according to our vſuall conuerſation, and not our extraordinarie actions.that hee would not in examining and judging of them ſtand vponupon their errours, by-pathes, and extraordinary actions, but vponupon their vſuall behauiour, and vponupon their ordinarie courſe in their life and conuerſation. From whence we learne that the Lord in the day of his viſitation will not regard nor examine our ſinnes to puniſh them, nor our good actions to reward them, if they be extraordinarie and extrauagant, but will deale with vsus according to our cuſtomable carriage of our ſelues, and vſuall demeanure: ſo that if our way and courſe of life wherein we walke, be the way of holyneſſe and righteouſneſſe he juſtifieth and approueth of vsus, notwithſtanding our many ſlips and fals in this way, and errours, by-pathes, and digreſsions out of this way: for not onelyonly they are to be accounted bleſſed of God, who ſinne not, ſeing thus the bleſsing ſhould belong to none of the ſonnes of Adam Chriſt excepted, but they alſo are bleſſed Who hauehave not ſtood in the way of ſinners, nor ſate in the ſeate of the ſcorners, as it is, Pſal. 1. 1. that is, who hauehave not made Pſal. 1. 1.a cuſtome and vſuall practiſe of ſinne and wickedneſſe; and the reaſon is, becauſe the Lord doth not judge vsus as he findeth vsus in ſome by-way, where into we hauehave bene thruſt with ſome violent or ſuddaine paſsion, but according to that way wherein we walke with a conſtant purpoſe and ſetled reſolution. So it is ſaide that they are bleſſed, who are vpright in their way, and walke in the Law of the Lord, Pſal. 119 1. Pſal. 119. 1.that is, they are bleſſed notwithſtanding all their infirmities and imperfections, who in the vprightneſſe of their harts deſire to keepe a conſtant courſe in godlyneſſe; and howſoeuer they often goe aſtray through errour and corruption, yet make choiſe of Gods Law as the way wherein they deſire to walke. For if the Lord ſhould marke what is done amiſſe, who were able to abide it? Pſal. 130. 3. If hee ſhould Enter into iudgement with vsus, and examine our particular Pſal. 130. 3.faults, none that liueth ſhould be iuſtified in his ſight. Pſ. 143. 2. Pſal. 143. 2.But the Lord knoweth our weakneſſe, and accepteth of our deſire and indeauours, he doth not deale with vsus after our ſins, nor rewards vsus after our iniquities: but as a father hath compaſſion on his children, ſo hath the Lord compaſſion on them that feare him: for he knoweth whereof we be made, he remembreh that wee are but duſt, as it is Pſal. 103. 10. 13. 14.Pſal. 103. 10. 13.
As therefore a louing father beareth with the infirmities of his childe, when he ſeeth that he taketh good courſes, & indeauoureth with an earneſt deſire to pleaſe him: ſo the God pardoneth our infirmities when we hauehave good indeauours.Lord much more accepteth of the imperfect obedience of his children, when as he ſeeth that with vpright harts, they deſire to ſerue and pleaſe him, couering their imperfections with Chriſts perfect righteouſneſſe, and waſhing away their corruptions in his moſt precious blood, ſo as in the day of judgement they ſhall not ariſe againſt them to their condemnation. Although Dauid did make a fearefull digreſſion out of the way of righteouſneſſe when as he committed murther and adulterie, and numbred the people, yet God did not judge him according to theſe particular ſlips, becauſe in the whole courſe of his life he kept the wayes of the Lord, and hated all by-wayes of falſhood and iniquitie, as himſelfe profeſſeth, Pſal. 18. 21. and 119. 104. Hee did not condemne Peter for digresſing into the way of iniquitie Pſal. 18. 2. and 119. 104.when as he denied his maiſter, becauſe he did not voluntarily make choiſe of this way, but was ſuddainely thruſt into it by violent feare; nor Paul becauſe he ſometimes did the euill Mat. 26.which he would not, being taken captiue with the violence of ſinne, ſeeing he was in his generall courſe delighted in the Rom. 7.law of God, and did earneſtly ſtriue againſt his corruptions.
So in like manner, he judgeth the wicked according to their wayes, and not according to their particular actions, God reſpecteth not ague fits in religion.neither doth hee reſpect their ague fits of Religion, and juſtice, when as generally in the courſe of their life, they caſt his lawes behind their backe, and willingly walke in the wayes of wickedneſſe, but judgeth them according to their wayes, and the conſtant courſe of their conuerſation. So it is ſaide that the wicked ſhould eate the fruite of their owne wayes. Prou. 1. 31. And the Lord threatneth to viſit Iacob Pro. 1. 31.according to his wayes, Hoſ. 12. 2. Though Pharaoh ſometimes Hoſ. 12. 2.confeſſed his ſinne and juſtified God; though Saul vttered many good ſpeeches, and performed many actions which might well hauehave beſeemed a better man; though Iehu in a fit ſhewed great zeale in ſuppreſsing idolatrie, and in erecting Gods true worſhip; though Ahab once humbled himſelfe before God, and by outward ſignes teſtified his repentance; and though Herod hard Iohn the Baptiſt willingly, and in many things yeelded obedience to his admonitions, yet none of all theſe were approued by God, becauſe whatſoeuer their particular actions were, yet they were wicked in their wayes, that is, in their life and conuerſation.
The vſe of this doctrine is, that wee labour for vpright We muſt labour for vpright harts.harts, and conſtantly reſolue to forſake all ſinne, and to imbrace all righteouſneſſe in our liues and conuerſations; and then if beſides our purpoſe and deſire we digreſſe out of the right way by falling into ſome ſinne through infirmitie and the violence of our corruptions, the Lord will ſpare vsus as a father ſpareth his childe, who deſireth to pleaſe him, as hee profeſſeth, Mal. 3. 17. Neither ſhall our imperfections and Mal. 3. 17.ſlips, with-draw Gods louelove or hinder our ſaluation, becauſe he doth not viſite nor puniſh men, according to their errours and ſlips, but according to their wayes, and ordinarie courſe of life.
Secondly, it ſerueth for the terrour of hipocrites, who ſecurely God regardeth not the extrauagant good deeds of hipocrits.goe on in the courſe of ſinne, thinking that God will be well pleaſed if at ſometimes they make a ſhew of religion by going to the Church, or giuing an almes to a poore man, or by performing ſome other workes of juſtice, mercy, or liberalitie. But ſuch are to know, that vnleſſe they keepe a conſtant courſe in godlines, and make the path of righteouſneſſe and holineſſe their ordinary way, all their particular good workes, which are but as it were ſo many ſteppings aſide out of their conſtant courſe of ſinning, will little profit them in the day of Gods viſitation, becauſe they ſhall bee judged, not according to their extrauagant good deedes, but according to their wayes and ordinary conuerſation.
The laſt thing to be obſerued is, that he ſaith he will reward God judgeth vsus according to our outward actions.them according to their deeds Whence we learne that in the execution of Gods puniſhments and judgements, he doth not proceed according to mens thoughts and intentions, nor yet according to their ſpeaches and words, but according to their workes and actions; ſo that it will not auaile vsus, when God commeth to viſite and judge vsus, to ſay that we hauehave had many godly reſolutions, religious intentions, and a good meaning; nor yet that we hauehave ſaid, Lord, Lord, and made a goodly profeſsion of religion and godlineſſe, if we hauehave beene profane and vnjuſt in life and conuerſation, and hauehave not done the will of our father which is in heauen. Mat. Mat. 7. 21.7. 21. Seeing the Lord will reward vsus, not according to our thoughts and words, but according to our deeds and works. Not that the Lord will in judgement neglect the thoughts and words of the godly to reward them, and of the wicked to puniſh them; for the Lord ſeeth all things. Iob. 42. 2. He Iob. 42. 2.ſearcheth the heart and reines. Ier. 17. 10. And hee iudgeth Ier. 17. 10.euen the very ſecrets of men. Rom. 2. 16. And it is alſo ſayd Rom. 2. 16.that men ſhall giuegive an account of eueryevery idle word at the day of judgement. Mat. 12. 36. But this is vnderſtood, that the Mat. 12. 36.Lord will principally in giuing ſentence, in diſpenſing of his puniſhments and rewards, reſpect our works and actions. So it is ſaid. Rom. 2. 6. That God will regard eueryevery man according Rom. 2. 6.to their works. So Mat. 16. 27. it is ſaid, that the Sonne of man Mat. 16. 27.ſhall come in the glory of his father, with his Angels, and ſhall giuegive to eueryevery man according to his deeds. And the Apoſtle telleth vsus, that we muſt all appeare before the iudgement ſeate of Chriſt, that eueryevery man may receiue the things which he hath done in his body, whether good or euill. 2. Cor. 5. 10. So likewiſe 2. Cor. 5. 10.our Sauiour Chriſt ſetting down the forme of the laſt judgement, ſheweth that the ſentence ſhalbe pronoūced according to their workes. Mat. 25. 35. 42. From whence we are not Mat. 25. 35. 42to gather with the Papiſts, that as wicked men are condemned for the demerit of their euill workes, ſo the godly are ſaued for the merit of their good works; ſeeing there is not the like reaſon in that they are abſolutely euill, but theſe not abſolutely good and perfect, and therefore cannot juſtifie nor ſaue vsus before Gods judgement ſeate, they being imperfect; but onelyonly a liuely faith, which doth apply vntounto vsus Chriſts perfect righteouſneſſe. But for as much as this faith is a ſpirituall grace, and not outwardly ſeene, therefore the Lord to take away the brags of hypocrites, who would boaſt of that faith which indeede they hauehave not, and to approue vntounto all his righteous judgements in diſpenſing of his rewards and puniſhments, doth not judge according to the roote of faith which is hidden, but according to the fruits of good works which are open and manifeſt.
The vſe of this doctrine is, that we do not with ignorant We muſt not content our ſelues with our good meaningspeople content our ſelues with our good meanings, nor with hypocrites reſt in glorious ſpeaches and in a goodly profeſſion of Religion, but that wee labour to approue both our good intentions and outward profeſsion to be indeed ſincere and vpright, by our holy practiſe and actuall obedience. For not eueryevery one who ſaith Lord, Lord, ſhall enter into the kingdome of heauen, but he that doth the will of the father which is in heauen. Mat. 7. 21. Not the hearers of the Law, but the doers Mat. 7. 21.thereof ſhall be iuſtified. Rom. 2. 14. Not they that are bare Rom. 2. 14. Luke. 11. 28.hearers of the Word, but they which heare it and keepe it are bleſſed; as for thoſe who are profeſſors of pietie, and workers of iniquitie, they ſhall be ſeparated from Chriſt and from his glory. Mat. 7. 23.Mat. 7. 23.
Secondly, it ſerueth to ſhew the miſerable eſtate of the The miſerable eſtate of the wicked.wicked in the day of Gods viſitation, who ſhall hauehave a proportion of puniſhment according to their ſinnes, for if eueryevery ſinne deſerue euerlaſting death, ſeeing Gods infinite juſtice being offended, cannot be ſatisfied but by an infinite puniſhment, what a fearefull meaſure of condemnation is prepared for thoſe, who ſhall beare the puniſhment of their ſins which are innumerable, & of which they hauehave made an vſual and common practiſe!