industry and learning meet with encouragements Errata PAge 14. line 2. for works r. makes p. 15. l. 19. for Election r Reprobation p. 20. l. 30. for denied r. dicreed p. 21. l. 23. for security r. scarcity p. 37. for Matth 21.12 r. 43. p. 41. l. 21. Of inherence aboundeth l. 35. for thou r. though p. 52. l. 24. r. all the world for a good conscience p. 66. l. 30. put for verse 15. v. 12. p. 71. l. 30. for v. 28. put v. 20 p. 74. l. 13. for Mark. 15. r. 14. and l. 26. ib. for v. 18. put v. 13. p. 82. l. 26. for seems r. serves p. 89 l. 20. r. to bribery p. 90. l. 20. r. covering p. 93. l. 28. for like r. light esteem and l. 36. for pleaseth r. pleased p. 94. l. 1. for hath r. had p. 96. l. 5. for the r. thee p. 97. l. 4. for heardened r. hardened p. 99. l. 17. for Iob 21. r. 31. p. 100. l. 2. r. Psal 32. p. 10. l. 36. for Inferiours Authority r. Superiours for p. 114 115. r. 106 107. p. 108. l. 21. r. I know not what l. 27.1.2 Pet. 2.19 l 29. for oak r. cloak p. 109. l. 23. for Andâ— r. An. p. 111. l. 15. for continance r. continuance p. 112 l. 3. r 2 Tim. 4.2 p. 117. l. 1. r. 2 Tim. 2.24 p. 118. l. 13. for yet r. ye p. 119. l. 24. for hem r. them p. 123. l. 35. r. and for an p. 126. l. 21. for workip r. worship also p. 127. l. 15. p. 135. l. 25. r. seasonable p. 136. l. 14. for wast r. shalt p. 138. l. 20. r. to be your Saviour p. 142. l. 28. Of abundat p. 148. l. 29. r. bring them up p. 156. l. 22 is abundat p. 162. l. 20. for amongst r. amongst p. 182. l. 15. r. who is not with him p. 200. l. 19. r. converted A brief Commentary with Notes upon the Prophet Malachy CHAP. 1. VER 1. The burden of the word of the Lord to Israel by Malachy FOr the Argument it matters not much to speak it is well given in our English Bibles The Book hath these parts 1 Inscription v. 1. 2 Oracles And those of two sorts 1. Comminatory wherein 2. Consolatory cap. 3.4 wherein Causes Judgements Admonitions prescribing remedies In the Inscription are these particulars 1. The Denomination of the Book Onus verbi Jehovae The burden of the word of the Lord. 2. The Subject or Persons to whom it was sent to Israel 3. The Person by whose Ministery it was delivered Malachy Of the first The name of the Prophecie The burden of the word of the Lord So called not in respect of Malachy as Lyra but in respect of Israel Lyra thus Onus id est officium denunciandi verbi Divini The office of denouncing the word of God but amiss For Israel were they that were to beare this burden Malachy but the Minister to denounce it But so I take it is this Prophecy called of the greater part of the Contents thereof viz. The Judgments and Afflictions which the Lord was now about to impose upon Israel for their transgressions Metaphora compare Isa 13.1 The burthen of Babel Isa 15.1 of Moab Isa 17.1 of Damascus Nah. 1.1 of Nineveh Zech. 12.1 so the sense is this The Judgements or Afflictions which the Lord by Malachy denounceth against Israel As if he had said Observ The burthen of every Impenitent sinner is fire and Brimstone The burthen of a drunkard is to be cloathed with Rags to have share with Hypocrites in the Lake The burthen of an Usurer to have his substance taken from his Posterity Of a Sabbath-breaker to have a fire kindled in his Gates c. And that they are justly called Burthens appears because they presse and oppresse him that they light on See even David Gods own Child Thine a Psal 32.4 hand is heavy upon me And again My sins that is Thy wrath which for my sins I apprehend is gone over my head and are like a sore b Psal 38.4 burthen too heavy for me to beare In which sence is that to be meant Gen. 4.13 My sin that is my punishment greater than I can beare And Gal. 6 5. Every man shall beare his own burthen Vse 1 First then here see that sin is no such light matter as the world commonly esteems it it brings with it a burthen intollerable even a load of Gods wrath to every man that continues obstinately and securely in it Beloved we have a Proverb concerning unprofitable Talk it is called Light talk and so it is indeed more light than vanity it self if we respect the weight of profit it should carrry with it but heare what our Saviour saith Mat. 12. v. 36. Idle words are accountable nay more than this what think ye of gross Oaths Words are but wind What of whoredome A trick of youth What of drunkenesse It is merriment and good fellowship c. Yea what sin so heavy that to our people seems not light because they never saw the burthen of Gods wrath that is due unto it Now Brethren consider these light sins they have a burthen coming after them even the burthen of Gods heavy and intollerable wrath and let us come to weigh it as it is in the ballance of Gods Sanctuary It hath made Gods Children to cry out under the sense thereof Yea our Saviour Himself under the sins of others take it with the wrath of God and the Curse due unto it Children were wont to have a Riddle What is heavier than Lead Here we find Sin See Zech. 5.8 Vse 2 Secondly Be hence admonished to take heed of sin even of every one seeing none so light but brings this Burthen Beloved It is the fashion of profane men to make Gods Children as wonderments for Preciseness when as they run not with them to the same excess of Riot not to drink with good-fellows not to talk much that is vainly or filthily no sport on the Sabbath c. too precise O Beloved had you felt what Gods Children have felt in a measure the burthen of Gods intollerable wrath pressing your Consciences you will befoole your selves and bewaile your senceless estate that having such a burthen upon you had not grace to feele it but rather to encrease your Load Vse 3 Thirdly Is it a burthen when thou seest any man pressed with it favour him help to beare his burthen by Compassion and to lighten him of it by Consolation In Exod. 23. It was the Law of God that if a man had seen his enemies Ass v. 5. lying under his Burthen he should not forbear to help him up hath God care of Oxen Or is it not rather spoken because of us Beloved we have many pressed with Afflictions Famine is it not a burthen shall we cease to help Agony of Conscience a burthen shall we cease to help Job 6.14 but men have forsaken the feare of the Almighty and
Church when he is provoked by their disobedience See 1 Pet. 4.17 Judgment begins at Gods house So Jer. 25.29 Reasons are these First because amongst them Reasons by the Lords wise dispensation lye many wicked Hypocrites that by their secret sins provoke Gods wrath as Achan Josh 7. Secondly Gods care more over them than others Psal 89.31 32. as a good Father over his own Child Thirdly To prevent scandall in the Adversaries 2 Sam. 12.14 Vse 1 Let no man therefore presume of impunity because he is gathered to the Church of God and made one of his people as the Jews Jer. 7. The Temple of the Lord That they thought was a Bulwark against all afflictions fondly And at this day how take most men upon them Profession like bankrupt Debters a Kings Protection as those Hest 8. became Jews to enjoy their privileges and immunities But Beloved know we God spareth not his own in any age not Jerusalem not Israel but as David speaks Psal 89.7 God is very terrible in the assembly of his Saints and will beare that in an Alien what he will not beare in his own House or People And therefore feare we and be not high-minded Rom. 11.20 Many excellent things are spoken of us in this Kingdom of England how long we have had the Gospell amongst us c. How many by it converted and this must thankfully be acknowledged But it is but a weak consequence collected thence therefore England shall be free from Gods wrath if it provoke him The Lord had a burthen for Israel and he hath a burthen for England also Vse 2 Secondly Doth the Lord then not spare his own people Much lesse then them that are not his people Jer. 25.29 1 Pet. 4.17 And this should comfort Gods Children in their Chastisements through expectation of heavy vengeance to be poured down upon the ungodly And withall it should terrifie ungodly men when they see the Lords heavy wrath against his own people of all men the ungodly have least cause to rejoyce in the Afflictions of Gods people See Micah 7.8 9 10. Against Israel That is against the whole people because generally all engaged in Transgression Observ so have common Transgressions common Punishments If any say Object that the Lord promiseth deliverance out of common Afflictions and Iudgments to his own Answer Answ From destruction not from afflictions Secondly All these Promises are to be understood with exemption of the Cross and chastisement for particular disobedience So Lot Gen. 14. taken Prisoner amongst the Sodomites to chasten his boldness in pitching his Tent amongst them whom he knew to be such exceeding sinners against the Lord. Thirdly Delivered out of Temptations Fourthly If more expedient permitted unto them Let no man promise himself immunity from common judgments who takes liberty to partake in common sins It is just with the Lord that they should be partakers in punishment that are partakers in transgression And if nothing else yet let this teach us to beware of the common sins of the Times I know it is common especially with the multitude to do as the most do that fewest may talk of them and that also to avoid singularity unjustly so censured prevailes over-much with Gods Children Well heare If all Israel sin All must beare their burthen yea if Gods Children give way to like corruption and streame of the Times let them look for a chastisement from the hand of the Lord. By the hand of Malachy Not to trouble you with the vaine speculations of the Rabbins what this Malachi was whether an Angell in an assúmed body whether Ezra the Scribe and those others of the exceeding beauty of his body things that perhaps have some truth but little use It is generally received that he was the last of the Prophets and that he prophesied in the daies of Ezra and Nehemiah as some gather by the things he specially deales against as corruptions in marriages with Idolaters whereof see Ezra 10. and Neh. 10. By the Ministery of Malachy not as the Executioner but as the Denouncer Hence observe Observ That the Lord hath ordained the Ministery of his servants the Prophets not only for Consolation of his people by mercies but also for their terrour by judgments See Ezek. 3. Isa 6. Ier. 1. c. And this should teach us that are Ministers to make conscience hereof the judgment for omission is fearefull and a Note of unsoundness Ier. 28.7 And secondly To you that are the people Learne you to submit not only to their Evangelical but also to their Legall Preachings sharp it may seem but surely it is wholsome Sundry reasons there are of it 1. It serves not to inflict but to prevent Judgments And it is but Satans policy to perswade the people there cannot be love where there is severity Cannot a Father chasten severely and yet love tenderly it serves likewise secondly To humble Gods Children Taxed here is the over-much delicacy of our people in hearing Vse who are all for Mercy Mercy Peace Peace whereas alas there is no peace as in the dayes of Amos so now Amos 7.10 The Land not able to endure or bear his words And that exception of bringing men to despaire is frivolous our Saviour himself how often hath he woe in his Mouth And againe know we That the best way to bring to sound hope is first to bring to a kind of despaire namely In respect of our selves or of our own sufficiency to compasse as meerly by our selves our own happiness VER 2 3. I have loved you saith the Lord yet ye say wherein hast thou loved us was not Esau Jacobs Brother saith the Lord Yet I loved Iacob and I hated Esan and laid his Mountaines and his Heritage waste for the Dragons of the wilderness THe summe An Expostulation with the People And an Exprobration of their Ingratitude Parts three 1. Gods Protestation 2. The peoples Exception 3. The confirmation by an argument from the effect I have loved you Schoolemen have many curious enquiries touching Love whether it be in God Answ The love of God his very Essence 1 John 4.8 Yet this love in God is no Passion but implies these three things 1 Benevolence 2. Beneficence 3. Oblectation As hatred not to will good to will evill to work evill to detest The peoples Exception Wherein hast thou loved us The reason of it was their Affliction by Captivity as if it had been said we see not but we are afflicted as much as others therefore thou lovest us not Now mark here the corruption of Nature Observ instigated by Satan To conclude from Afflictions that they are not loved The reason is that Carnality in every one measuring Gods love by feeling and Temporal blessings whereas it should rather be measured by Spiritual Blessings Take we heed of this Temptation Vse Satan usually labours to perswade that we are not loved and advantage taken by afflictions as usually as by any thing Now note here for thy
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
of duty most negligent And parts of the Priests duty this way are 1. To teach 2. To exercise Discipline Therefore how well they discharge Ministeriall Offices that are the foremost in corrupting the sincere worship of God consider we Corruptions in Religion are of two sorts 1. In matter 2. In manner In matter when means of worship not prescribed are brought in by men as Mat. 159. How full of such Corruptions is the Church of Rome In manner when abuses in the worship of God are tolerated Secondly See here what we have to answer to that common objection of the people That we meddle where we need not when we oppose our felves to corruptions in Religion As to insist in one particular Profane abuse of the Sacrament the common saying is The unworthy Communicant shall himself smart for his profaneness True yet the Minister also For to him is this Commandement given to inhibit as much as in him lyeth all profaning of the Lords holy Ordinances Proceed we to the threatning Observ Wherein we may observe how the Lord in threatning of Judgment interposeth condition of obedience and repentance which if performed the streame of Gods judgments is stayed See Jer. 18.7 8 9 10. Vse 1 See then how true it is what the Lord professeth of himself Ezek. 33.11 That he delights not in the death of sinners but rather would they should convert and live that every mouth may be stopped And see whether ever the Lord was hasty before warning to execute judgment upon any people The old world had corrupted their waies before God yet not suddenly swept away but Noah a Preacher of righteousness given to warn them So in Sodom Lots example and admonitions So Hierusalem often would the Lord have gathered them with our selves the Lord hath thus dealt Then that we may avert and turn away the judgments of God from us See our duty of two branches Vse 2 1. To hear that is with attention and regard to mark what the Lord requireth of us 2. To lay it to heart And this duty hath in it two things First Due consideration of what the Lord enjoynes Secondly Resolution and care to put it into practice the other without this nothing Lastly To give glory to God by reforming abuses crept in upon us Beloved The Lord hath come near unto us in sundry judgments Pestilence hath long dwelt in our Land Famine and scarcity have been oft amongst us greater Judgments may be expected if these be neglected and yet who cares to heare Or hearing who considers Or considering who reforms So that just must needs be our destruction whensoever the Lord shall bring it upon us See the Judgments 1. Curse their blessings that is weaken their abundance 2. Corrupting their seed so taking away hope of recovery 3. Cast dung upon their faces that is extremity of vileness and contempt And the cause of all this corruptions in Religion Corruptions in Religion cause of most judgments of God Observ See Neh. 13.81 Did not your fathers thus and all this wrath is come upon us Jer. 44. Their Incense-burning to the Queen of Heaven true cause of Gods judgments Hag. 1. The people wonder at their Famine the Lord sets them down this one true cause and reason of it His house lay waste ver 9 10 Exod. 32. The Calf incenseth him See we then to what cause we may impute all those heavy Plagues Vse wherewith the Lord hath so long followed us surely no doubt this the main Neglect of Religion and of the worship of God in Princes Priests People And this let us all be assured of Never to have peace till abominations this way be removed from us And therefore let us all be admonished for our particulars here to begin Reformation at the worship that it may please him to turn away his fierce wrath that he hath determined to bring upon us many are the corruptions that are grown in upon us this way Resolve we every of us with Josuah cap. 24.15 As for me and my house we will serve the Lord. I will corrupt your seed So then God is he that is the inflicter of all judgments Observ From him come Famine Poverty Infamy c. Amos 3.6 No evill in the City but the Lord hath done it So Isa 45.7 Job 5.6 Affliction riseth not out of the dust Manichees then are here refuted who dream'd of a double Vse or twofold beginning one Authour of good things The other of evill For the understanding whereof know we That nothing is summum malum inflicting of pains a part of Justice and therefore hath in it some respect of goodness Again amongst our people Luck and Fortune carry away all But though in respect of us that know not second causes some events may be termed casuall yet in respect of God all things are determined not a sparrow falls to the ground without our father Mat. 10.30 Some stick in second Causes impute famine to drought c. But though it be true that judgments are many times executed by second causes yet so as that the first Cause orders all barrenness comes of drought but the Lord makes drought Hag. 1.11 I called for a drought c. Therefore Learn we to whom in all judgments to resort See Hos 6.1 To the Lord it is he who smites and he only must heale VER 4 5. And ye shall know that I have sent this Commandement unto you that my covenant might be in Levi saith the Lord of Hosts My covenant was with him of life and peace and I gave them to him for the fear wherewith he feared me and was afraid before my Name FOllow now the Reasons 1. From the speciall mercy of God bestowed upon them and their fore-fathers Gods Covenant was with them of life and peace Now Gods Covenant is of foure sorts 1. Generall made with all Creatures Gen. 9. 2. With the Church in generall 3. With the Church of the Elect. 4. With some particulars of some speciall graces of this last must this place be understood God having entred a Covenant with them especially to give them life and peace So then with Ministers especially hath the Lord made a Covenant of Peace binding himself especially Observ to be a mighty Protector and gracious rewarder of them And therefore ye shall see in evill times how the Lord hath given speciall charge of them Touch not mine Anointed and do my Prophets no harme hath made speciall promise of assistance and protection unto them Mat. 18. and we see sundry examples hereof as if ye read the whole Scriptures you shall not see any to whom more speciall deliverances vouchsafed than unto them See in Jeremy Elijah Peter c. God was their portion And this should be our incouragement unto whom the Dispensation of the word is committed Vse 1 couragiously to do our duties Jer. 1.18 It is true that of all men we are most subject to the hatred of the world as being those whom the
profession is that they hire not servants for Gods service but for their own And therefore for matter of Religion and the worwip of God let them do as they will all which argues an earthly minde and by the presence of such servants what blessings can be expected Surely as the Lord many times blesseth a whole family for the presence of one religious servant Gen. 30.27 39.5 So for one graceless profane servant the whole family tasts of the Lords wrath A second neglect is herein perhaps more tolerable but yet as dangerous and that is this that you may observe even in some of Gods own Children some care of civility they have which restrains them from gross breaches of the second table drunkenness whoredome c. Perhaps look also to externall conformity but for matter of judgment in religion altogether careless These things ought not so to be but Instruction and Correction must this way go together To every one of us also may this duty be pressed for even we also are Temples for the Lord to dwell in 1 Cor. 6.19 And therefore must we also be carefull this way to keep our selves from pollutions in the worship of God and if any have crept upon us labour to purge them See Deut. 4.12 13. And for this cause positive duties this way tending are 1. Continuall attendance unto the word of God as the only comfortable rule of the worship of God Mat. 15. 2. Beware of Philosophy and vain deceit Col. 2.8 3. Relying too-much upon the authority and judgments of men or of their writings Augustine prayed for his mother Monica And this one cause of Romish Idolatry whilest the word of God was laid aside and writings of men advanced into their room Not that I condemn judicious reading of them but yet bring all to the touch yea even commands and prescripts of Princes Hos 5.11 Ephraim afflicted and broken in judgment because he willingly followed the Commandement The messenger or Angel of the covenant He speaks here of the covenant of grace made betwixt God and the seed of Abraham touching life and salvation to be obtained by faith in Christs blould Now Christ is called the Angel of this covenant in two respects 1. In respect of revelation 2. In respect of mediation and procurement In respect of revelation so Divines teach that the Lord before incarnation pleased by Christ to reveal his covenant unto man so Christ that first talked with Adam that renewed covenant with Abraham that led the Israelites c. And of himself Ioh. 1. He only reveales the Father unto us he means as making this covenant of grace for otherwise God known to the wicked from the beginning as creatour governour preserver but as a Saviour and Redemer known only in Christ In respect of mediation because that in him and for his sake this covenant was made see 1 Tim. 2.5 The mediatour between God and man and in and by him it hath accomplishment 2. Cor. 1.20 Now whereas Christ is the revealer of his covenant me thinks it will follow that those to whom Christ was not known they never knew this covenant and therefore could not be partakers of salvation I mean the Gentiles to whom it pleased not God to reveal himself by Christ And therefore that error though compassionate yet foul of some that taught that even the Gentiles before Christ that knew not Christ were saved I say not but some Gentiles were saved but that any was saved that knew not God in Christ the scripture no where sheweth Act. 4.12 No other name Isa 53.11 The knowledg of my righteous servant Hence we are taught to pray to Christ the interpreter to manifest it unto thee and with all take heed how we despise the word and tenour of this covenant Heb. 2.3 the reasons are there given Again whereas Christ alone is made the mediatour of the covenant mark how fouly Papists delude themselves and rob Christ of his honour and set up saints and Angels for mediatours They have coyned a distinction of intercession and redemption severing those things that God hath combined in the person of Christ the high Priest a type of both and Rev. 8.3 Christ the Angel that stands to perfume our prayers And this the unspeakable comfort of a childe of God it 's true that God hath been gracious unto us in entring covenant but this our misery that we keep not the condition yet this again our comfort that the promises of God have not their ratification in us but in Christ Jesus Alas what would become of us if salvation depended upon the merit of our own obedience how full of unbeliefe how weak in obedience How presumptuous in disobedience Yet this the comfort that in Christ the promises of God are yea and Amen 2 Cor. 1.20 Followeth the ratification saith the Lord of Hostes So you shall see that the Lord tyes his children to no other evidence but his word for the accomplishment of all his Promises and predictions Thus saith the Lord and The mouth of the Lord hath spoken and this indeed is faith torest in the assurance of Gods promises because he hath promised Other sciences have their demonstrations and we have liberty to enquire a reason of them and not bound to rest in any mans ipse dixit But for matter of faith the Lords word must be our only warrant Now as the Lord propounds this as the only thing wherein he would have his servants rest Vse so let us labour and learn to rest and relye only upon the word of God for accomplishment of all his promises This is notable in Abraham Rom. 4.18 though no likelihood to obtain feed yet having Gods promise he believes and Heb. 11.19 When the Lord commands him to take his son Isaac in whom was the only apparent hope of the blessing promised yet spares not him being assured that he who had promised was able also to perform Beloved in Christ many excellent promises are given unto us in Christ life eternal and glory unspeakable promised to all believers yet as Paul speaks Col. 3.3 This life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be And look to the outward State of Gods children in this life nothing more miserable Well yet we have the Lords word The Lord of Hosts hath said it and though we had no other evidence me thinks this should suffice us God hath promised to dwell with a contrite heart and to revive him that is of an humble spirit Isa 57.15 Beloved perhaps at present we see nothing less than reviving perhaps even killing Iob. 13.15 Here now is the power of faith then to expect life when we feel our selves in death Godliness hath also the promises of this life 1 Tim. 4.8 Food in famine Psal 37. Perhaps we see no means but now the Lord will prove our faith And indeed thou canst never assure thy self that thou hast any sound faith till thou are
Law to the maintenance of the Ministery if not directly yet by consequent if not in specie yet in the aequivalent Whence this conclusion will soundly follow that to detain any thing belonging to maintenance of the Ministery is Sacriledg let it be coloured with never so goodly pretences Now Vse beloved where should I begin to reprove First those ingrossers of Ministers maintenance by impropriations c. I stand not now to dispute the question this only know things once consecrated are the Lords Levit. 27 30 31. and may not for ever be alienated 2. This holden by all Divines that so to alienate as that there be not a liberall maintenance for the Minister for all works of his calling is generally holden an accursed practice And what maintenance is this Micah's allowance Iudg. 17. A Livery dyet and ten shekells of silver surely the platform I think was first taken from that Idolater But beloved let such men consider how many souls perish for lack of Ministers I know what they say blame the law Be not deceived God is not mocked Gal. 6.7 There is a law of equity should guide every christian and they should be laws unto themselves Ob. Ministers covetous Answ So indeed they say who are deeplyest engaged this way but it will be hard to prove that desire of a competency comes under the censure of covetousness Secondly guilty of this sin also are all those that detain any thing due from the maintenance of the worship of God I know it will be said I am now in my own harvest But sith it pleaseth God to give so just occasion judg I pray you in charity that I preach of conscience not of commodity And this let me say from my own and other mens experience men most liberall to other profane uses think any thing too much that is given to the Ministery What should be the cause of it Surely 1. That root of all evill covetousness 2. Lack of feeling sweetness and comfort by the Ministery surely if Spirituall things were reaped temporall things would flow of own accord But to what cause should we impute the scanthandedness of men professing of Religion and the fear of God that they notwithstanding should so niggardly contribute and paying never so little look for a cap and courtesie from the Minister Let me add some Reasons for exhortation 1. It s an honouring of God Prov. 3.9 2. It argues that we have tasted sweetness in the word and are indeed partakers of spirituall things 3. Consider but the example of very Idolaters this way as of papists at this day and let it shame us Christians 4. Detaining brings Gods curse Prov. 20.25.5 Mark what the Lord here speaks it brings down scarcity and famine upon the land Ye are cursed with a curse The punishment the generallity of it obstinacy of the Jews notwithstanding thus afflicted Common sins draw down common judgments Observ All partake in sin all therfore in punishment Hence that exhortation Rev. 18.4 Go out lest thou partake of her plagues What doth this teach us but as Solomon saith Prov. 1.10 If sinners entice us not to consent unto them Quest What is then to be done Must we leave the world Answ There may be a just dwelling among sinners and wicked men 1. If there be mourning for their sins Ezek. 9.4 2 Pet. 2.8 2. If we partake not with them any way by consent countenance-giving fellowship in evill Eph. 5.11 3. If there be a reproofe of their evil within bounds of our calling 4. An hindering within bounds of our calling Neh. 13. Josh 24. Yet ye have robbed me Note here the amplyfication of the sin yet ye spoyl me This is ever an aggravating circumstance in sin Observ to persist in practice of sin when Gods judgments are upon us Neh. 13.18 Yet ye encrease the wrath Ezr. 9.13 After all this Jer. 5.3 Thou hast smitten them but they have not sorrowed And this the common sin of these times Vse God hath made his plagues wonderful amongst us and though his arrows have passed amangst us yet who hath regarded to enter into his heart and once to say what have I done Ier. 8.6 c. VER 10. Bring ye all the Tythes into the store-house that there may be meat in mine house and prove me now herewith saith the Lord of Hostes if I will not open you the windowes of Heaven and pour you out ablessing that there shall not be room enough to receive it c. IN the former verse was a reproofe of sacriledg We have here a duty prescribed as a remedy for removal of that curse of God now upon them Wherein consider we 1. The duty Bring all the Tythes into my store-house 2. Reasons perswading the duty 1. Abundance promised 2. Means of their penury removed 3. That all nations shall call you blessed For the duty see we 1. What it is 2. Form of it Bring ye all my Tythes For this was the ordinance of God partly to free the Levites from distractions and partly to prove the fidelity and willingness of the people this way that they should bring the Tythes to the place appointed a store-house provided for that purpose Deut. 14.28 29. Whereas the Lord propounds this mean to remove his wrath we may observe what course to take Oserv when Gods hand is upon us namely to give our selves to practice of those duties for omission whereof Gods wrath is come out against us and this propounded Isa 1.16 So in Moses Exod. 4. Isa 9.12 13. Reason is because that cause remaining the effect must needs stay upon us The Lords wrath is compared to a fire Isa 10.17 Wicked men they are as the fewel impenitency as the bellows that blow it till it have utterly consumed This then let us do Vse when as we see the tokens of Gods wrath gone out against us every one as Ieremy Lam. 3.48 Search and try his wayes and turn unto the Lord. Beloved we have seen and do see the infallible evidences of Gods wrath upon us and just cause have we to fear lest greater plagues than these hang over our heads Surely as many evidences of it we see still before our eyes as any nation how the Lord hath gathered his Saints from evil to come Isa 57.1 How stubbornly and securely we walk still towards our God who seeth not Beloved these are the fore-runners of some heavy judgment Would we prevent it Remove the cause of it that is every man his own sins What duties we have been slack in let us learn now zealously to practise And to see the behaviour of our people in all these judgments it 's strange Some little wonderment we can make how it should come to pass that the Lord should be thus incensed against us never free from one judgment or another One while sword another while pestilence another while famine and one blames this cause another that Poor they cry out it comes from wealthy and their hearts
them that feared the Lord and that thought upon his name IN the words before is set down the blasphemy of the wicked In the words now read is expressed the behaviour of those that fear God they spake 2. The blessedness of them that fear him they are 1. Gods peculiar 2. Fatherly clemency promised them and the use and even of it containing a confutation of the blasphemy of the wicked men shall return and put difference c. In the barrenest times of the Church of God the Lord hath some that fear him Observ 1 and that stand up to justifie his truth against the blasphemies of the wicked Experience of all times shews it Gen. 6.12 When all flesh had corrupted their wayes there was found a Noah upright before God and a Preacher of righteousness In the days of Elijah 1 King 19.18 Seven thousand reserved Isai 6.13 A tenth in the days of our Saviour when all was overgrown with superstition were found Zachary and Elizabeth Luk. 1.5 6. Rev. 3.4 A few names that had not defiled their garments In the very heat of Antichrists raign two witnesses Rev. 11.3 A few that stood up for maintenance of Gods truth in times of Arius when the whole world groaned to see it self become an Arian Athanasius raised up to maintain Gods truth Reason that his Covenant and promise may stand His promise and Covenant made with the Church is perpetuity and howsoever it be not tyed to any certain place nor in all times hath like number yet some in all times in some places stirred up to maintain his truth Rom. 3. Though some unfaithful and deale untruly in the Covenant yet God faithfull vers 7. Mal. 3.6 I am the Lord and change not and ye sons of Jacob are not consumed A second reason is because his worship must be everlasting and without interruption upon earth he will have alwaies some to worship him in spirit and in truth A third reason for a testimony unto the wicked that they might not at any time plead ignorance of the truth which they have oppugned and blasphemed as the Gospell must be preached if not for conversion yet for a testimony unto them Mat 24.14 This Vse if any thing should abate the fury of all the enemies of Christ and his Church that rise up against his kingdome Psal 2.6 The drift of the Psalm is to perswade all men to submit themselves to the dominion of Christ and sundry reasons are set down as 1. They indeed consult and binde themselves but it is but a vain thing yet saith the Lord have I set my King upon my holy hill of Zion And what though tyrants in all times have set themselves to extirpate the very name of Christ yet out of the very ashes of those slain for his testimony have sprung up others to defend the Lords cause 2 Tim. 2.9 I suffer trouble even unto bonds yet the word of the Lord is not bound that still hath its free passage and that the swifter by meanes of persecutions Phil. 1.10 And let it admonish all those amongst us if any such that oppose themselves against Gods truth to lay down all their intendements many attempts there have been to put out from amongst us the very light of Gods truth c. Yet still the Lord stablisheth it yea beloved as our Saviour speaks Luk. 19.40 When the Pharisees would have had our Saviour rebuke his Disciples for acknowledging him the Messiah If these should be silent the stones would cry that is rather then God will have his truth unconfessed undefended he will make the very stones of the streets to publish it Wherefore kiss the son lest he be angry that is submit to his dominion lest yee peâ—ish from the way Observ 2 The properties and behaviour of men truly fearing God 1. That they stand up to stop the mouth of blasphemy and to maintain Gods truth against the adversaries thereof 2. That they labour to stablish one another in perswasion of Gods truth and care of his children 3. That they think upon his name The first of these properties see in all the Saints of God Iob 32.19 When Elihu had heard the fond reasonings and censures of Iobs friends as if afflictions could not with Gods justice be inflicted on Gods servants the Spirit was in him even as new wine in vessels without vent and he could not keep silence Ieremy cap. 20.9 when he saw that the word of God became a reproach unto him that the people fell a scoffing at his most serious reprehensions and severe denunciations of judgment against the sins of the people he professeth of himself that in his weakness he had resolved and almost vowed to speak no more in the name of the Lord but thy word saith he was in me as fire and he was weary of bearing when he heard the railing and blasphemy of the multitude Psal 39.3 David he also had a purpose to keep silence before the wicked but that samefiery Spirit of God would not let him be at rest he must speak or burst assunder c. See also Act. 17. I might be infinite this way If any man demand the reason of it it 's nothing but this the ardent and fiery love that is in them to the glory of God having tasted of his love in Christ they cannot indure to see Gods name dishonoured life it self not so precious unto them as Gods glory Besides this is the very work of the Spirit of God as our Saviour Matth. 3.11 he is compared unto fire as in other respects so for this also that he is of a strong and operative nature in the hearts of the children of God as Gen. 6.3 He is sayd in Noah to have striven with men By this let us try our selves whether our hearts be possessed with the fear of Gods name indeed or no Beloved we cannot have a surer testimony of the soundness of Gods graces in us then this the fearless maintaining and defending of the Lords cause against the adversaries and blasphemers of Gods truth Look then and see how thou findest thy heart affected when thou hearest the blasphemies of the multitude Beloved these and as great blasphemies we are some of us forced to hear from prophane men in the Church of God It s vain to serve God and what get they by theirzeale but hatred and obloquy and trouble amongst men Now when thou hearest any of Gods truth 's blasphemed and evil spoken of how feelest thou thy self affected Goeth it not to thy heart nearer than any thine own outward reproach else suspect thy self And alas beloved to see the state of most men this way argues a nullity of Gods fear in their hearts If it be but a friends name called in question how do we startle If our own credit never so little impeached and questioned that kindles us and sets all on fire but if Gods name be blasphemed his word traduced his ordinances violated c. How keep we silence as
Preaching Tà m vivâ quod aiunt voce quà m per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris fâ—lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So Å¿ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it
stablishing 1. The Fountain of the afflictions of Gods Children Heb. 12.6 Gods Fatherly love not so with the wicked but in wrath 2. In measure See Isa 27.7 8. Ier. 30.11 10.24 3. See the use and end of afflictions 1. To prevent sin Hos 2.6 A hedge of thornes 2. To reduce Psal 119.67 Before I was afflicted I went astray 3. To subdue Rebellion mans Nature is Rebellious Afflictions tame and subdue 4. To quicken Gods graces in us ease slayeth the foolish Pro. 1.32 Affliction makes grace flourish 5. To prevent Damnation 1 Cor. 11.32 And Beloved if we had the wisdome not to stay in our sence but to turn our eyes to the issue we would never thus reason Argument of love thus disposed If I have chosen you and your Fathers and rejected your Brethren and their Fathers then I love you but I have loved Jacob and hated Esau Ergo. What is meant by his love Paul best expounds Rom. 9. of Election The greatest evidence of Gods love is Election to Salvation There is generall love to all Creatures Observ some token of love to Saul that he was a King but nothing to this that we are elected all nothing without Election Wealth and Honour and Learning and Authority good Blessings but this the depth and height of Gods love to be chosen to Salvation First It is the fountain of all graces Secondly Of all blessings so far as Blessings Thirdly Those only exempt from Condemnation Fourthly Heirs of glory Rom. 8.17 Now then Beloved Vse see we if we would know whether we be beloved of God or no Look hath God elected us to Salvation then indeed he loves us And hence thou mayst soundly conclude God loveth thee and holds thee deare It is no Argument God hath enriched me therefore he loves me Eccles 9.1 Outwardly all things alike God hath advanced me therefore he loved me See Saul called me to be a Preacher therfore he loved me See Judas till thou commest to Election thou hast no sound argument that the Lord loves thee yea what ever afflictions betide thee This then labour to be assured of Two notes are 2 Thes 2.13 1. Faith of the truth I meane not a generall notice or assent to the Truth but beleeving of the truth in respect of thy self when God gives thee this Particularity and Propriety of Assurance that is a token of Gods love and Election 2. Sanctification of the Spirit known by this when thou hast ascended higher than Nature can reach unto Nature attains to civill honesty as were sundry Heathen famous for morall vertues of Temperance Justice c. but when the very inward affections are renewed there is the triall of true Sanctification Signs of it are 1 Hatred of sin because it is sin this a note of a sanctified heart detestation of sin because sin 2. Purging of our selves as well from little as from great sins 1 Thes 5.22 3. Conscionable walking in all Gods Commandements Luk. 1.6 Psal 119. Lastly Hatred of the World and Afflictions for Righteousness sake Joh. 15.19 Mat. 5.11 A second generall thing Observ how the Lord putteth difference in his Election and Love between parties neerliest conjoyned Esau Jacobs brother of the same Parents of the same Birth Conception yet Jacob loved The like we see in many places two in company the one received the other forsaken two in a bed the one received the other refused Father sometimes chosen Children refused as Abraham and Ishmael Isaac and Esau David and Absalom Let no man therefore please himself in this Vse that he is born of a religious Parent or hath religious Kindred as the Jews Joh. 8.33 They had Abraham to their Father See Mat. 3.9 Think not to say we have Abraham to our father Indeed A blessing it is to be born of religious Parents 1. Because within the outward Covenant 2. Benefit of holy Education 3. Vertuous Examples but Ezek. 18. If the Son shall turn from his Fathers vertuous example It is his curse that ever he had such a Father by consequent 4. Temporall mercies thou mayest partake by their means as the Lord speaks of Ishmael Gen. 17.20 Now as touching Election it self for the unfolding of it this order is observable to shew 1. That it is 2. What it is 3. Of whom 4. Why or the Cause Motive For the first that it is Infinite are the places to prove it Mat. 22.14 Few chosen Mat. 24.24 The Elect from the foure corners of the World And it confutes that sottish error of some otherwise learned that will have nothing determined certaine touching mans Election before his Birth but that the Lord made man without determining any thing certain touching his finall estate Object Then vaine Holy life Answ Not so for that is the meane of attaining the right end Heb. 12.14 Object Vaine Exhortations Answ Not so for they also are Means Object Freewill taken away and fatall necessity brought in Answ Necessity of Infallibility only not forced to believe but God that works the wills knows how sweetly to frame and encline them For the second What it is It is an Act of God whereby he chooseth and calleth some out of mankind to be Heires of Salvation Or as Bellarmine well describes it A part of Providence whereby some certaine men are mercifully selected out of the mass of Destruction and directed by infallible means to life eternall But see we the cause moving God thereto False cause Prevision of good works that no cause for we were predestinated to be holy Eph. 1.4 Not because we were holy And 2. Rom. 9. directly excluded 3. The very end of Election crossed which is to shew the works and glory of Gods grace 4. The first cause orders the secondary not on the contrary not good use of free-will foreseen See Ioh. 1.13 Jam. 1.18 Regeneration not caused thereby much less Election Nor could any inclinableness of will be foreseen in perverse man not Faith for that is a fruit of Election Act. 13.48 1 Cor. 7.25 And not cause of vocation but effect much less of Election Not Christ himself Reason is for that Christ as Mediatour falls under decree of Election the end first thought on before the means True cause the good will and pleasure of God Mat. 11.26 even because he would and Rom. 9.15 He hath mercy on whom he will have mercy It teacheth us to ascribe all the glory of our Election Vse Calling and all fruits thereof unto God and still to say that God chose me was his grace not my merit or obedience Of whom Mat. 12.14 Of a few as appears by the fruits as faith sanctification holy obedience Few not in themselves but comparatively as a bag of sand hath a numberless number of sand yet in comparison of all the sands of the Sea even as nothing And let no man say This is hard in the Lord for that any one is chosen is his Free grace and he may do with his own what him pleaseth It is
of God especially to the Lords Prophets and his Annointed and for which we have just cause to feare an heavy judgment And our own Congregation is not free How many lewd miscreants tollerated in the height of iniquity If any man make shew of Religion he only denyed common courtesie and happy he that is first in his Affliction and how triumph they in such a mans calamity Let such feare They become not a By-word Ver. 5. And your eyes shall see and ye shall say The Lord will be magnified from the border of Israel We have here the use of this judgment amongst the people of God namely The celebrating and praising of the great power and might of the Lord in the destruction of the Enemies of his people Hence learn we To have our eyes open upon the judgments of God Observ That no judgment whether generall or personall may pass our observation The Reason is because they serve excellently to make our hearts stand in awe of the Majesty of God and to admonish us of our own danger in case of like misdemeanour See 1 Cor. 20. And here the blindness or negligence of our people must be blamed Vse Many are the judgments that we have seen and heard to be executed upon particular places That fearefull inundation those overthrows by thundring and lightning the beggary of Drunkards hardness of heart in Persecutors Our eyes should be open to take notice of this judgment partly for our own admonition partly for the praise of Gods mercy for exempting us And lastly To celebrate the praise of the power and justice of God in the desolation of his Adversaries Object May we then rejoyce in the overthrow of Gods Enemies Answ Not simply as their destruction but as manifestations of his glory See Exod. 15. Judg. 5. VER 6,7 A Son 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 unto you O Priests that despise my Name ye offer polluted bread upon mine Altar c. THe second sin here taxed is The despising of Gods Name that is sleight regard of the worship of God Where first is proved that greater regard is due unto the Lord by a reason drawn from the double power of God Fatherly and of a Master If a Father I should be honoured but a Father The proposition is proved for A Son honoureth his Father 2. The sin and the parties to whose charge it is laid despising of Gods Name to the Priests 3. Their exception and deniall 4. The Lords reply by an instance ver 7. uncleane Bread 5. The doubling of the exception by the Priests 6. A second reply of the Lord likewise by instance Observ 1 The first Note we have here is this That Civill and Domesticall subjection is approved by God The authority of Masters and Fathers c. this is apparent For Masters Authority read Gen. 16.9 To Hagar Go and humble thy self to thy Mistris Mat. 8.9 The speech of the Centurion approved by our Saviour a clear point 1 Cor. 7.21 Eph. 6.5 Col. 3.22 That ancient error in the Appostles dayes reproved and their Reason from the quality of Masters If good then equall If evill what dominion I answer If good the rather to be obeyed 2 Tim. 6.2 And though there be equality of right to Gods Kingdom yet disparity of power in respect of externall state If evill yet to be obeyed 1 Pet. 2.18 1 Tim. 6.1 though not in evill the Reason it hinders not faith 1 Cor. 7.21 Contrary causeth blasphemy of Gods truth Observ 2 The next thing here observable is How God must be acknowledged not only as a Father but as a Master also and duties to him performed mingledly of feare and love As a Father we love as a Master we must feare therefore thus propounded 1 Pet. 1.17 Father which judgeth The Reason is because If without love or respect thereto it is slavish if without respect to Majesty sleightly Best duties done when both are mingled Rom. 11.22 both bounty and severity one causeth chearefulness the other reverence Now then Beloved Learn we to acknowledge the Lord to be such unto us Vse that in all duties performed those two vertues Love and Feare may meet together And what ever duty thou performest consider God not only as a Father to wink at imperfections but also as a Master to correct severely contempt But these ye shall see disjoyned in most mens practice Some talk of Gods love and mercy and he will spare as a Father but will you see what this naked consideration of the Love of God and his mercy breeds either absolute neglect or sleight performance of holy duties Some apprehend God as a severe and strict Master and that meditation wrings from them some services but slavishly performed and therefore not acceptable unto God He best doth duties that mingleth both thus heare beholding Gods love that makes thee cheerefull considering his Majesty that makes thee reverend Thus pray thus live 1 Pet. 1.17 That despise my Name How if any aske They offered uncleane bread that is profaned the worship of God Bread put Synechdochically for any Sacrifice For the understanding whereof know that there were certaine Beasts by Gods ordinance uncleane some cleane the distinction we have Gen. 6.7 some that God had sanctifyed to be offered in sacrifice some otherwise This their first sin That they offered such things as God had forbidden to be offered There cannot be a greater contempt offered to the Name of God than to offer unto him things prohibited Observ The Gentiles and Israelites condemned for this though full of Devotion they spared not their own Sons Daughters from offering them in sacrifice In 1 Sam. 15. Saul had reserved the Amalekites Cattell yea the fat of them for sacrifice yet is deprived of his Kingdom because the Lord had cursed them with a Curse And therefore Let this teach us to take heed how we Vse in the substance of Gods worship offer him any thing that he hath either forbidden or not enjoined Will-worship it is the common sin of our People Fasting in Lent the highest point of Devotion outward gestures a great part of their Religion their eye should be to what the Lord enjoineth and labour for a right understanding of the manner and ends of enjoyning And ye say wherein have we despised thy Name Note here the nature of an Hypocrite ready to justifie himself when the Lord himself reproves Observ and layeth sin to his charge gladly would they seem righteous in the sight of God and put off from them the Accusations laid to their charge Our Saviour layeth this sin to the charge of Pharisees Luk. 16.15 Ye are they that justifie your selves before men This was Eves fault Gen. 3. shifting her fault off to the Serpent Adam to the woman Saul I have obeyed the voice of the Lord 1 Sam. 15. The Reasons
are 1. A desire through hypocrisie to seeme righteous no man so vile but would gladly avoid the censure of Atheisme and profaneness 2. That they forget the Lord to be a searcher of secrets and trier of the hearts and reines 3. That opinion of righteousness and Religion they have obtained among men See Luk. 16.15 This sin through their gross ignorance rife among our People And Let it teach Gods Children better things The just man is the Accuser of himself Vse and free confession of sins his mark Ver. 7. Ye offer polluted Bread The Lord instanceth in particulars Observ So then Particularizing is the best mean to bring men to the acknowledgment of their sins So the Lord here So Samuel 1 Sam. 12.19 in asking a King So Peter Act. 2.23 The murther of our Lord So Stephen Act. 7.51 Their resisting of the Holy Ghost speaking in the Prophets John Baptist to Hâ—rod Mat. 14.4 Paul before Felix of Temperance Acts 24.25 The Reason is because it is naturall to every man to wind out of generall Accusations and when reproofes are ministred in gross they do little good such shifting there is from generalities Then see we here a Ministers warrant for particularizing the sins of his own people A course generally distasted Vse though most wholesome and the best means to make the Word work to humiliation 2. We are taught but so as we guid our words with discretion to whom the Ministry is committed to labour hereto for the good of our People 3. You that are the people To be content to have your particular sins the sores of your soules ript up and laid open 4. To apply generalls to particulars and so shall ye best profit in hearing A second sin laid to the charge of the Priests and people is sleight performance of the Worship of God So they sacrifice no matter how So then note this as an heavy sin For a man sleightly to performe the Worship of God Observ without regard to the Majesty of God or the holiness of his Worship yea though the things done be commanded for example To pray is a thing commanded but to pray sleightly or unreverently a thing abominable The Lord professeth Isa 1.12 that he had not required what they performed that is held them in as little esteeme as if he had not commanded them in regard of their bad manner of performance The Reason is because the Lord looks not so much to the outward work as to the inward Affection of the heart measures Religion by sincere Affection not by multitude or works done in the service of God Here then Vse see what our people may judge of all their services that unreverendly they performe This very sin is rife amongst our people whose whole worship consisteth in outward obedience pray they must how they pray not to be regarded Hence they think a duty receiving of the Sacraments c. But know Beloved That unreverence more displeaseth than outward observance can please Wherefore Let us all be admonished when we come before God to sharpen our affections and intentions to the utmost that the Lord may have pleasure in our sacrifices For this cause weigh 1. It is Gods work and remember who hath said Jer. 48.10 Cursed is he that doth the Lords work negligently 2. To whom to God himself a great King Mal. 1. ult 3. Before whom before God and Angels Act. 10.33 Hence learne we to humble our selves not only for the omission of duties but for the imperfect manner of our services Thou hast not all done in Repentance when thou hast bewailed thy gross sins and wilfull omissions but in every good duty thou hast cause of humbling in respect of the coldness of performance as hearing coldly praying coldly VER 8. And if ye offer the blind for sacrifice is it not evill and if ye offer the Lame and Sick is it not evill offer it now unto thy Governour Will he be pleased with or accept thy person saith the Lord of Hosts NOte here the fashion of a wicked Hypocrite Observ To keep the best to themselves and serve God with that that is most despicable See Gen. 4.3 Cain brings an offering but as if he cared not what of the fruits of the groung Abel of the first fruits and of the fat of the Flock 1. The first fruits 2. The fat 3. The first born 4. The first day of the week And generall is this sin Vse at this day See the strength of youth given to vanity when old then they will bethink themselves of serving God Health to the Devill sickness to serve God when no other business then heare a Sermon understanding and wit in the prime bent to other studies Religion the last when understanding is gone Therefore mark how Gods judgment is upon such their services utterly rejected and themselves given over to prerish in their sins seldome or never see you any such become religious being forsaken of God And let it be an admonition to take heed how we thus serve God with the refuse A Child of God thinks nothing to deare an Hypocrite any thing good enough Observ 2 Apply these types to the truth they had a double signification they figured Christ that Lamb undefiled and without spot but withall figured some things to be regarded of us in our services As 1. The blind sacrifice was a type of ignorant services which are ever held abominable therefore S. Paul every where calls for knowledge to be ground of all service pray with understanding 1 Cor. 14.15 Sing with understanding and Rom. 12.1 services reasonable called for Whence it is evident that all blind devotion of ignorant people are abominable sacrifices See Rom. 10.2 their excuse is God knows their mind but he looks thou shouldst also know c. Lameness Is hypocrisie double-mindedness Jam. 1.8 and 1 King 18.21 Halting betwixt two when no consent betwixt the Affection and Action God did not allow sowing of the field with seeds divers nor Linfie-woolsie in garments nor yoaking together of an Oxe and an Asse wherefore damnable is all doubling in hypocrites See Isa 29.13 They honour me with their lips but their hearts are far from me Sick Or faint or languishing services that come from us faintly without cherrefulness the Lord would have the very strength of our Affections and Intentions the whole strength in his services given unto him those are faint and languishing that come coldly from us Another added Vnblemished Whereby absolute innocency signified in all those that worship him and not the least mixture of humane devices in Gods service So that the very Prayers of a wicked man are all abominable Last of all observe the Amplification of their sin what they would not dare to do to men Observ 3 that they presume to do unto God And see whether this be not right the disposition of our People If the King yea or a meane man should speak unto us would we gaze or sleepe or interrupt him A
Present to our Land-lord we carry with all submission To God we come hand over head To our friends Table we pass not humanity and before our Brethren we carry our selves reverently Coming to the Lords Table not regarded Ver. 9. And now I pray you beseech God that he will be gracious unto us this hath been by your means Will he regard your persons saith the Lord of Hosts A Denunciation of Gods judgment against both Priests and People in respect of their profaning of the worship of God The judgments denounced are these 1. The rejection of their Prayers and Sacrifices 2. The translating of his worship from them to the Gentiles The passage unto this Denunciation by prolepsis on this manner It is true that in these things we have been faulty but we will pray before God that he may have mercy upon us Sub By an ironicall permission or injunction well saith the Prophet do so I pray you pray before God for mercy And he gives a Reason E manu vestrâ est hoc as if he had said you indeed had need to pray for by your means that are the Priests all this profanation of the worship of God hath been committed amongst the people Had you better instructed them and rejected their lame Sacrifices profaneness could never have grown to such a head 2. A correction Will the Lord accept The interrogation implies the stronger Negation that is He will not accept your Persons that is approve you or your Prayers A heavy judgment of God it is to have our Prayers rejected from acceptance Observ therefore this set down here as one heavy punishment See also Isa 1.15 The Reasons 1. Our own indigency of all good that may comfort 2. Exposed to all dangers bodily spiritual 3. Prayer made the only mean to obtaine good things Mat. 7.7 To remove evills Jam. 5.13 Common judgments 2 Chro. 7.14 Take we heed of this judgment Vse In what state soever it pleaseth God to place me at home or abroad in liberty or bonds in plenty or want sickness or health methinks yet so long as free entrance stands open to the throne of grace and the Lord is ready to heare when I cry for help there is comfort And be my state never so prosperous in outward things while God turns the deafe eare towards me and is as one that heareth not I am miserable And as of the Judgment so of the causes Many I might reckon up as 1. Ignorance of the Mediatour 2. Asking things unlawfull or to ends unlawfull Jam. 4.3 More specially impenitent living in any sin Joh. 9.31 God heareth not sinners and Psal 66.18 If I regard wickedness in my heart the Lord will not heare me Mark the phrase If I regard wickedness in my heart if my affections and purposes be to abominations And let them all lay it to heart whose hearts and affections are entangled in the sins of the world Our people they are generally thus minded They may whore and sweare and drink and be drunken c. all the week and a little Sundaies Lip-labour in Prayer must serve to propitiate for all their week-daies abominations But know God hears no Whoremonger c ordinarily such Particularly Let me touch some speciall sins Amongst the rest these are eminent 1. Contempt of the publique Ministery See for this Pro. 28.9 and Pro. 1. Now then consider what we are to think of all that Lip-labour of recusant Papists they pray by number and think for that they shall be heard Recusancy in our people in forsaking the Assemblies either of desperate profaneness or as thinking private devotions are better services they can serve God at home just like as if some Justice of peace when he is called to some speciall service for the King at the generall Assize or Sessions should answer He would serve the King at home And how many present in the Congregation whose hearts tremble not at the Word A second particular sin in this kind is Pro. 21.13 Lack of commiseration of our Brethrens necessities though men so disposed make long prayers yet the Lord will not heare A third that here mentioned Careless performance of the worship of God this makes all services abominable Amongst other Sacrifices acceptable to God there was one especially pleasing namely The whole burnt offering Figuring perhaps that fervent affection that should shew it self in every service performed by us to our God See Rom. 12.11 other temper better fits in any thing than in the service of God Again Is it such a judgment not to be accepted in praying A heavy judgment therefore to be void of the spirit of Prayer and Deprecation as Zech. 12.10 And this the state of our people that cannot pray This hath been by your means That is the offering of blind lame c. And so you shall see in sundry Scriptures sins of People imputed to defects of Teachers If any demand why For default of better instruction and neglect of duty that way or 2. In regard of lewd life causing the people to abhor the offering 1 Sam. 2 17. and drawing them by example Or 3. By admitting the lame sacrifices without reproofe or rejection But thus we see That the sins of the people are imputed to the Minister Observ if he at any time be defective in duty ex gr their ignorance laid on the Ministers when they faile in instruction their profanations imputed to them when they faile in admonition Ezâ—k 3.16 17 c. The Reason whereof is this Principle What sin thou hinderest not within bounds of calling that sin is thine by participation and thine as if thou hadst committed it the Reason because there lay on thee a bond of duty to hinder it as Neh. 13.17 What evill thing is this that ye do in breaking the Lords Shabbath ye do because ye hinder not by authority and power of the sword And this should teach us to take heed 1 Tim. 5.22 that we partake not in other mens sins Vse and as by no other means fo neither by this admitting the lame and blind for sacrifices To apply it particularly This sin may we incur by admitting a blind Idiot to the Lords Table whose Sacrifice how can it but be blind when as alas He knows not what he doth neither is able to discerne the Lords Body Surely if the Lord impute to the Levites the profaneness of the people because they admitted their Sacrifices without difference how Ministers can be free from profaning the Lords Ordinance that admit the blind and lame to the Lords Table I see not And this methinks should stay the fury and malice of unreasonable and evill men against Ministers in this behalf that they are carefull not to admit hand over head every man that offers himself to the Lords Table Now Lord be mercifull to my personall sins I know if he should enter into judgment for the sins of mine own Person I am not able to abide it but if the Lord will also
impute to us the neglects of our people can any blame if we desire to keep off that burthen And let no man say The Minister is excused and the sin is only the Parties that adventureth This plea if it could have holden might have been made by the Priests of the Jews They offered such as the people brought had they brought better better they would have offered yet this made their sin because the Lord had forbidden the offering of such upon what pretence soever brought unto them VER 10. Who is there even among you that would shut the doores for nought neither do ye kindle fore on mine Altar for nought I have no pleasure in you saith the Lord of Hosts neither will I accept an offering at your hand REading in our English corrupt Better thus after Tremellius who is there amongst you that shuts the doore on free cost or do you kindle the fire on free-cost The Interrogation as above denies more strongly For the meaning we are to know That the Priests and Levites serving in the Sanctuary had their severall offices and places to serve in Num. 3. 4. 1 Chro. 25. 26. some to bear the Arke some to keep the Lamp some to make clean the Sanctuary and Instruments thereof some to dress the Sacrifices some as Porters to keep the doors of the Temple c. And to all these was appointed a portion of Tythes and Oblations for recomperce of their service The meanest door-keeper was to live of the Sanctuary and to have his portion for attendance The meaning then is this There is not the meanest of you that hath served me in the meanest place but I have provided him of maintenance as for recompence These words then contain an Amplification of those Priests and Levites sins That whereas the Lord had so liberally rewarded even the meanest of them for their services they had no more care to honour him and to preserve his worship from profane contempt Hence then may be observed Observ That there is not the meanest service performed unto God but hath his reward This not only in Ministery but in common life See Eph. 6.8 Col. 3.24 touching the offices of Servants to their Masters It confutes the speech of profane men Vse Mal. 3.14 Job 21.25 It is in vain to serve God and what profit is it that we have kept his Commandements and walked humbly before the Lord Their Reason They that work wickedness are set up and they that tempt God even they are delivered Surely there is no service performed unto God but hath his recompence howsoever performed Of Nebuchadnezzar the Lord thus speaks Eze. 29.20 Aegypt given him for wages for service done though unwittingly against Tyrus Of the Romans during the space of their first entrance into their Empire that they were renowned for Morall vertues Austin well observes that the Lord did for that cause enlarge their Empire And at this day who is there that can say He hath performed any service unto God but he hath selt the Lord a recompencer of him Distribute servants of God thus some there are that unwittingly do God service at profane men yet they lack not their reward in temporall things nor yet Hypocrites as Achab for externall humiliation plagne deferred sound worshippers of God though perhaps in things of this life more inferable yet in inward comforts in spirituall blessings Eph 1.3 In assurance of heavenly rewards recompenced for that Principle is infallible Heb. 11.6 God is a rewarder of all chiefly of them that dingently seek him Herde then It is not hard Observ farther to observe That Benefits received add much to the weight of unthankfulness and make neglects of duty more odious in them As ye shall see Isa 5.4 So Saul 1. Sam. 15.17 When thou mast 〈◊〉 〈◊〉 thine own eyes c. So to David 2. 〈◊〉 10. Take we heed there fore How Vse when the Lord provokes us by his blessings we then neglect fidelity in his service Surely if we take view of our state in this Church in generall we may many waies sensibly perceive that the Lord is not behind with us for recompence of our services As in peace prosperity means of Salvation c. would God we had not been too much behind in duties of obedience This shall be our just condemnation that the Lord having provoked us so by his blessings we have failed in the duties of thankfulness Wherefore Let us all remember to make use of the mercies and loving kindnesses of our God that they may be to us so many allurements to sincerity and soundness in our service I will not accept an offering at your hand What is the Reason Namely because they had offered unlawfully Hence then observe Observ That when once a man hath corrupted himself in the worship of God his lawfull services during impenitency have no acceptance with the Lord The Reason is Because the Sacrifices of wicked men are abominable and such mens persons are not reconciled unto God Rro. 21 27. And this may teach us what to judg of that opus operatum taught by Papists Vse when as they teach that good works by whomsoever performed are acepted of the Lord as justice in an Atheist is a good and acceptable work to him c. contra Heb. 11.6 Without Faith impossible to please God Sacrifice of wicked abominable for such men want the foundation of all acceptance namely Reconciliation with God Heb. 9.14 Nor can they performe services in acceptable manner As 1. Not as from the night fountain Love Nor a. As to the right and Gods glory Take we heed therefore How we corrupt ourselves in the Worship of God Labour especially to be at one with God in Christ See Heb. 11.4 Gen. 4.4 and repent especially of Corruptions in the first Table VER 11. For from the rising of the Sun even unto the going down of the same my name shall be great among the Gentiles in every place incense shall be offered unto my Name and a pure offering for my Name shall be great among the heathen saith the Lord of Hosts THe second judgment here threatned is The translating of the Kingdom of God and his worship from the Jews to the Gentiles A fearfull judgment to have the word of God Observ and his worship taken from us See Mat. 21.12 Isa 5. The Reason men thus deprived sit in darkness and in the shadow of death Mat. 4.16 are as without God in the world Eph. 2.12 they become more vile as Jews and Romenes yea from such as the Arke from Israel is the glory departed 1 Sam 4.21 Take we heed of this judgment and tremble at those things that may procure it As 1. Corrupting out selves in this worship of God 2. Receiving it vain 3. Cruell usage of the Ministers Mat. 23.37 Surely though I be half of his mind that taught that when Antichrist's Kingdom hath been runated it shall never again be re-established in full power But
Lord hath called to deale with the sins of men but yet if we shall look up to our God that hath made Covenant with us least cause have we of all others to fear the malice or power of Adversaries Vse 2 This should be an admonition unto the people to take heed how they attempt any malitious courses against them The Lord hath said concerning his people in generall he that toucheth them toucheth the e Zech. 2.8 Apple of his eye but more speciall care of Ministers hath he every where protested And would God this could sink into the hearts of those wretchless people amongst us whose indignities and wrongs no men taste more For the fear wherewith he feared me and was afraid before my name Here have we Levi's behaviour in the Covenant declared by the cause effects and signs of it Feare of God is an affection of the heart whereby we reverence the Majesty of God What the fear of God is and flye from his offence in all things Of it there are three kinds 1. Meerly servile such in Devills Jam. 2.19 2. Meerly Filiall such in the Saints in heaven 3. Mixt of both which is that only whereof we partake in this life The first of these ariseth only from judgments either felt or feared and only in that regard restraineth The second from Gods goodness and feeling of his mercy Hos 3. ult and in respect thereof causeth to depart from evill The last from both partly from fear of judgment partly from sence of mercy But let us see the properties and effects of it 1. It causeth a reverence of the Majesty of God therefore the Lord called The fear of Jacob and sheweth it self partly in speaking reverently of God and his services partly in trembling at his words partly in a seemly carriage in all things as in the presence of God together with a constant care to depart from evill and a stout courage in good causes and courses Try by these things And I gave them to him Here we observe That fear of God is his own gift See Jer. 32.40 And Observ this appears by that generall depravation of nature whereby since the fall of Adam we are destitute of all saving grace Rom. 3.18 Naturall men are thus described No fear of God before their eyes apparent by effects contrary running into all excess of riot without any bridle or restraint till this gift of God be obteyned If this be so where is that Doctrine of free-will Vse taught by the Church of Rome And secondly see the excellency of this gift Jer. 32.40 set out in the Scripture by sundry Arguments 1. It is made the note of a Child of God therefore it is the usuall description of men Religious to be such as fear the Lord. 2. Blessedness promised unto it Blessed is the man that feareth the Lord. 3. The immunity that such men have in common judgments Wherefore bless God if he have given it unto thee and think him more mercifull to thee in this than if he had given thee all the wealth of the world severed from it This indeed by earth-wormes commonly counted faint-heartedness whereas it is indeed The highest point of wisdom and courage VER 6. The Law of truth was in his mouth and iniquity was not found in his lips He walked with me in peace and equity and did turn many away from iniquity A second reason why the Lord threatens to inflict those judgments upon the Levites was their swerving from those good precedents set before them by their Fore-fathers And it is handled in a plenary Comparison of unlikes The Protasis whereof contains an explication of Levi's behaviour The Apodosis expresseth their swerving from the pattern set them ver 8 Now before I proceed to particular handling it is fit First to remove the glosses of Papists Hence they infer That it is possible for some man in the state of this life to walk so inoffensively and perfectly before God that he may merit and deserve Salvation one argument for which they take hence indeed they confess that we cannot ordinarily live without veniall sins but without mortall sins that is such as deserve in their own nature death we may Now against the state of such perfection the Scripture every where speaks The Apostle Rom. 7.23 expressing the state of himself and others in state of grace confesseth that he was led captive to the Law of sin and least they should say they were veniall sins he acknowledgeth them deadly when as he calleth the corruption whence they proceeded to be a body of death And in many things we offend all shall we say venially Nay deadly Rom. 6.23 For The wages of every sin is death Hear the Reasons 1. Because but in part sanctified 1 Cor. 13.15 2. Knowledge in part 3. The perfectest fear tryall in extremity of justice which they would not do were their works perfect Psa 43.2 4. Taught to pray for forgiveness Wherefore if we may live free from mortall only with veniall sins why may we not perfectly expiate What then is that perfection that the Scripture speaks of Answer 1. Perfection in Christ 2. Perfection in Parts 3. Uprightness and sincerity of heart in all duties when we are free from hypocrisie And this is that here commended in Levi. In this verse then we have two things 1. The behaviour of Levi in two things In Doctrine and in life In Doctrine Truth and it only In life peaceable and equall carriage In both sincerity and uprightness before God Where 2. we have the effect of these two He turned many from iniquity See here the description of a true Pastor Observ in foure qualities 1. That they are Teachers 2. Teachers of truth only without mixture of errours or humane inventions 3. That they are men of inoffensive life 4. That they are upright in all these and walk as with God Their first good property is That they are Teachers therefore it is said that the Law of truth was not only in his braine or in his heart but that it was in his lips and in his mouth therefore we are called Feeders of others Joh. 21.15 Voices Mat. 3.3 Aaron had Bells on the skirts of his Garment and his sound must be heard when he goes into the Tabernacle Second property That as he taught so he taught truth and meere truth without wilfull mixture of falsehood or other corruptions therefore Paul as he bids us preach so to preach the Word 2 Tim. 4.3 4. and it must be wholsome Doctrine and Pharisees are blamed not for that they taught nothing but errour for some truth they taught Mat. 23.1 2. but for that they mingled errours and humane devices Mat. 16 6. as Leaven that soured the whole lump Third this That as he taught well so he lived uprightly and inoffensively a singular duty of a Minister See 1 Tim. 3. As much care takes the Apostle to instruct touching life as a liberty of teaching and Mat. 5.16
so much as God-speed to heretiques men of contrary Religion much less marriage 4. Great inconveniency as griefe to the godly parents Gen. 26.35 27 36. 5. Care of the contrary commanded in Abraham Gen. 24. in Jsaak Gen. 28.6 Duties hindered yea such as belong to the main end of marriage namely Education in the Information of of the Lord Eph. 6. 7. Corruption of manners in Solomon 1 King 11. in Achab this given as a reason of all his wickedness Iezabel his wife provoked him 1 King 21.25 and of Iehoram that he walked in the way of the house of Achab the reason given he was son-in-law to the house of Achab 2 King 8.27 8. Such an one forced to see and heare what cannot but grieve the Spirit of God Ob. Ioseph marryed the daughter of Potiphar Moses of Iethro Answ Examples are no rules when they swerve from Gods Commandements 2. It s likely they received a promise and saw likelihood of conversion Deut. 21. After ceremonies observed they might as strangers might not eate the passover Exod. 12. Yet if any would submit himself and become a member of Israel after such incorporation warrantable Ob. Paul permits Cohabitation 1 Cor. 7.13 Answ Case not the same marriage once entred cohabitation may be continued so long as hope but not therefore to be entred when we may chuse Now Brethren Vse here is reproved the common sin of these times wherein wealth or beauty swayes all in matter of marriage What portion What friends all the enquiry never what Religion or what graces of God And this I would it stayed amongst worldlings and were not to be found even amongst the servants of God Consider 1. Perill of corruption 2. Continuall grievances that if thou hast grace thou must needs have 3. Provocations to evill as in Achab. 1 King 21. and its common to all the wicked Prov. 4. Disloyalty and what marvell if they be unfaithfull to Menâ— that are unfaithfull to God 5. Many times cursed posterity as Moab of the daughters of Heth. Ob. Now no Infidels or Idolaters Answ Would God that were so but. 1. Every profane unreformed man and woman an Infidell for true faith purifyeth the heart Act. 15.9 2. Idolatry is of two sorts In worship In manners 3. Reasons the same Whether such marriages are ratified Quest so as without Adultery they may be continued Some judg Answ no because God hath not coupled them and Ezr. 9.10 We see example and precept of dismission Some otherwise that though to enter them be sin yet being entred they may be continued 1 Cor. 7.14 Reasons they are sanctified unto us and perhaps in such case God may use us as meanes to gain them Cautions 1. Rash choyce to be bewailed continually 2. Infection especially to be taken heed of 3. Children not permitted to their education 4. Endeavour by all good meanes to reclayme them Vers 12. The Lord will cut off the man that doth this That is root out him and his posterity Where we note 1. The punishment it self 2. Extent of it 3. Certainty An heavy curse Observ to have posterity cut off See 1 King 21. threatened to Achab and David Psal 69.25 prayed for upon the wicked as a special plague And surely if this be a blessing to have posterity continued as Psal 128. then a curse to have it cut off Now Vse beloved take we notice of this plague upon many And take we heed of the Causes of it 1. One is lewd and ungracious marriage as here 2. Adultery See Hos 4.10 the adulterous brood prospers not 3. Neglect of education in the fear of God as in Eli's sons 4. Swearing and oppression Zech. 5.4 5. 5. Persecution of Gods children Psal 69.25 Davids prayer was withall a prophecy And let them lay it to heart whom it may concerne The Master and the Scholler out of the Tabernacles of the Lord Namely without respect of persons So doth the Lord never respect how great or how little but how righteous or unrighteous for Observ with God there is no acception of persons And therefore let all take heed how they provoke the eyes of the Lords glory to wrath God shall not spare thee for thy poverty c. But especially note we here how the Lord joynes together in punishment those that have any way been conjoyned in transgression Master and Servant c. And let this admonish especially servants Vse how they partake with their masters in evill How common this is we see in many as in 2 Sam. 10. 11. in David his servants they are the panders and the bawds And a warrant they think the commands of their Masters But Beloved know that the Lord is an avenger of all such things we may apply this Bribery to vsury c. Follows next the certainty so that very devotion it self shall not hinder Whence we note how that devotion Observ without holy life availes nothing to avert Gods judgments Isa 1.12 15. Though yee make many prayers I will not heare for your hands are full of blood Isa 66.3 The Lord saith to Hypocrites their sacrifices were abominations 1 Sam. 15.22 Saul in his kinde seemingly and pretensively devout yet hath his kingdome rent from him for disobedience and the Lord in generall protesteth he more esteemes mercy then Sacrifice See also Isai 57. Iam. 4. Let all then that call upon the name of the Lord depart from iniquity 2 Tim. 2.19 and Iam. 4.8 Draw neer to God but first cleanse your hearts and purge your hands Beloved its strange to see how many wonder and begin to finde fault with the Lord that he regards not there prayers as Isa 5.8.3 They fasted but God regarded not the Reason is at hand they do their own wills Again see here the cause as Iam. 4.1 2 3. why many devout in externall worship yet are for all that subject to Gods just judgment heare and profit not pray and receive not Spirituall judgments especially are evident upon them wonder yee at this the cause is evident your sins seperate betwixt God and you and hinder good things from you As the Lord speaks Mal. 3.10 amend your lives then prove me with this If I will not open the windows of Heaven therefore Luk. 8.15 An honest heart required It s strange to see how men like atheists begin to cry out its vain to serve God No not so but it s in vain for a wicked man continuing purpose to be wicked to pray or heare for the condition of obedience on their part is not performed at most no farther then from the lip Isa 29.13 VER 13. And this have ye done again concerning the altar of the Lord with teares with weeping and with crying out in so much that he regardeth not the offering any more or receiveth it with good will at your hand FOllowes the amplification this have ye done again as if he had said not enough to have once done it ye repeate it Iterating of sins Observ hainous
in the sight of God See Ezra 9. 10. its hated by us in our own very children and servants Therefore this mark Gods Children have not been noted to have fallen twise in the same kinde except in matters of smaller weight I mean after once brought to see their sin by affliction or other meanes few or none examples of iteration shall be found of Abraham concealing the truth we read that it was done twise but of great and gross sins we read it seldome Indeed of Lot and Solomon we read they fell oftner but mark their acts were as it were continued acts and in the interim little or no remorse or chastisement but after once scourging you shall not I take it finde that they turned to their old sins Now then Vse let us be admonished to take heed of these sins or the Iterating of any sin whatsoever Its a grievous thing to fall into the hands of God and by one sin to provoke him but to fall again that is discomfortable once drunkenness or whoredome c. fearfull but once warned to fall again marvellous discomfortable I do not exclude such men from hope of pardon for I know the Lord is much in sparing and he that will have us to forgive seventy times seven he no doubt hath mercy in store upon repentance renewed But repentance in such cases hardly attained and admonitions contemned cause that the Lord withholds and permits to wallowing many times And therefore Let this be mine admonition to all those that have been in any one sin overtaken Hast thou sinned and hath the Lord had mercy on thee Remember who said Joh. 5.14 sin no more lest a worse thing happen unto thee the last errour worse then the first conscience deeplyer wounded Gods favourable Countenance more estranged And for this cause we must be exhorted 1. After such falls seriously and heartily to repent not to content our selves with superficicall cures but to have the wound searched to the bottome As it fares in the body so in the soul a wound superficially only cured the rottenes still remaining within breaks out again and the cause is evident so in spirituall diseases ordinary this the cause we see many fall again into the same sins 2. But specially keep watch over that affection or that occasion that was occasion to betray us surely as the divell ceaseth not every where to assault us so especially he there gives the onset where he hath once prevailed and there specially hopes for success If thou hast fallen once by lust look again to be assaulted there and therefore there-against specially arme thy self 3. Labour especially to shun all occasions of that sin and come not neere any of those meanes that have entangled thee if company beware it if idleness beware it the burnt child dreads the fire let it be true of thee 4. Labour especially to forget the pleasures of that sin 5. Be not behinde in any measure of humiliation publique or private Covering the altar of the Lord with teares Observ with weeping and with crying out c. The thing we may here observe is how even the wicked are sometimes grieved at the testimonies of Gods displeasure especially in rejecting their services from his acceptance One speciall instance we have Gen. 4. How doth Cain go drooping and hange the head when he sees the Lord give testimony of accepting his brothers rejecting his own Sacrifice vers 5. and Isa 5.8.3 The Hypocrites are brought in reasoning the case with the Lord why he should not respect their fasting And Heb. 12.17 and Gen. 17. As lightly as Esau esteemed of that favour of God in his primogeniture yet when he sees himself deprived of the blessing how weepes he and howls to think of it This one Reason of it there seems to me to be namely because there is not the wickdest man that lives but knows and thinks this that the top of blessedness consists in Gods favour and the testimonies thereof Balaam as vile a wretch as he was he could wish to dye the death of the righteous when he had seen the blessednes that God had provided to bestow upon his Church Num. 23.10 And I am perswaded howsoever we have many at this day that like Atheists mock at the counsell of the poor because he makes God his hope Psal 14.6 Yet he wisheth from his heart he were as many of them be so well acquainted with Gods will so sensibly favoured of the Lord and so highly assured of his love All the world for a good conscience in extremity Now hence it follows that every grief for the loss of Gods favour is no token of a childe of God because Vse even wicked men may have it a very cast-away may bewaile the loss of Gods favour as Esau did he may be discontented at the Lords testifying his displeasure as Cain and therefore let no man thus conclude It grieves me to think that the Lord favours me not therefore I am a Child of God And yet its true there is a kinde of grieving for the testimonies of Gods dis-favour that is a true note of a Child of God and therefore let us examine it Signes of that grieving for the lack of Gods favour that is a note of a childe of God are 1. A Childe of God that is indeed sorrowfull for the loss of Gods favour he is never at quiet till he have recovered the sensible tokens of it as Psal 32. When David had offended the Lord by those his fearfull sins see how he professeth of himself that he found no quiet in himself till he had recovered it conferr Iob 33. Sleep and all things are unpleasant to him with a wicked man it s not so ordinary though perhaps it may disquiet him some time yet the storme is soon blown over and you shall see such is the like esteeme of it that as they speak it shall never break their sleep they will never eate or drink less c. By this try thy self 2. Confession of sins as the cause of it Psal 32.5 And they will be the first who will accuse themselves and acknowledg that its just with God thus to plague them with a wicked man not so 3. A desire to remove all things that may offend and continue the Lords displeasure as Iosh 7. When it pleaseth the Lord to manifest his displeasure against Israel for their sin and the Lord hath made known the cause of it Ioshua presently goes about the removall Thus is it with all Gods Children and nothing so dear but they part with to recover his love Not so with a wicked man gladly would he have Gods favour but doth nothing to procure it if they may have his favour together with the pleasures and profits of their sins they are contented if otherwise rather then lose their pleasures farewell Gods favour 4. Instant prayer and that without ceasing as in David c. Not so with a wicked man hypocrites in heart encreaseth the
sparing us even as a father spares his own son that serveth him And though there be in the dearest children of God abundance of iniquity and corruption yet whilest they are striven against the Lord sees them not that is he takes no notice of them Num. 23.21 He seeth none iniquity in Iacob nor transgression in Israel But when a man lives in his sins without repentance these sins even the least of them are most detestable unto him A second reason of it is because no obedience can be performed by such a man in singleness of heart and he doth but dally with the Lord and even mock him who comes before him with such services Isai 29.13 This people saith the Lord draweth neer me with their lips but their hearts are far from me Singleness of heart is that the Lord accepts A third Reason because such performe not the conditions of acceptation neither doth Christ during that state mediate for such It s one main condition the Lord requires in all that come neer him that they be holy even as he is holy at least in affection c. Vse 1 This then shewes us the cause why the Lord walks so stubbornly against us notwithstanding we seemed daily to seek him as Levit. 26.21 and as he speaks Iosh 7. When Ioshuah complains unto God for his wrath upon Israel what shall I say when Israel turns his back upon their adversaries It s because of some detestable sin amongst us Vse 2 Secondly let it teach us all with speed and singleness of heart to turn to our God that our services may finde acceptance with him upon this ground the prophet Isaiah chap. 1 18. Exhorts us comfortably inviting us then though sins be as skarlet yet shall they be as white as wooll as on the other side though services never so glittering and glorious prayers never so many and fervent all is to no purpose If I regard wickedness in my heart the Lord will not hear me Psal 66.18 Yea and let Gods children make use of it in this kinde for the comfort and assurance of acceptance of their services before the Lord. Vse 3 Thirdly see here the miserable estate of men living impenitently in their sins they glory perhaps in this that they serve God earely as those hypocrites Isa 58. But alas vain men all they do is unclean unto them God heareth not sinners Ioh. 9.31 No drunkard usurer c. Impenitently such and here by the way I might take notice how many deceive themselves with an opinion of repentance some think the buyers speech in Solomon is repentance It is naught It is naught and would I could leave it fondly for what is it verbally to dislike sin and affectionately to practise it Some cry God mercy as fondly some mourning for sin some confessing of sins some forbearing the outward practice when their hearts run after their covetousness some leaving off some sins living in others contra Ezek 18 28. Consider sin and turn from it VER 14. Yet ye say wherefore Because the Lord hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously yet is shee thy companion and the wife of thy covenant Yet ye say Wherefore So willing is wickedness to defend it self so hardly brought to serious confessing Observ and hearty detesting iniquity wherein They would fain still seem innocent and guiltless Job puts from him this sin Job 21.33 and withal expresseth the fashion of wicked ones and the cause of it if I have hid my sin as Adam concealing mine iniquity in my bosome c. So Adam and Eve so Cain c. And in this how right shew we our selves the Posterity of old Adam colouring and shifting and excusing our sins Vse even then when the Lord by his judgments findes them out Now brethren let us be admonished to take heed of this and to root out of our hearts this corruption so natural so usual in us The just man is the Accuser of himself And for this cause good for us to consider what a God the Lord is with whom we have to deal such an one as is about our beds and to whose eyes all things are naked and uncovered Secondly labour to acquaint thy self with thine own deceitful heart and bring sin out of its lurking holes And thirdly consider the benefit of open and free confessing sin accusing and condemning thy self See Psal 31.5 Because the Lord hath been a witness between thee and the wife of thy youth c. Here followeth the second sin laid to their charg a second violation of the marriage-bed in polygamy or multiplying of many wives through liberty of divorses where 1. The sin is propounded in general 2. Reproved 3. Confuted 4. Amplyfied The general propounding of the sin is vers 14. amplyfied by a prolepsis that howsoever they had so carried the matter as they thought that none could justly detect them of lust or cruelty in this manner of putting away the old and and marrying a new yet the Lord was witness between them The reproofe is vers 14. she is thy companion and therefore ought not to be thus sinned against The confutation 1. She is the wife of thy Covenant that is she with whom thou enterest covenant and that before God Pro. 2.17 therefore ought not to be thus despised 2. From the ordinance of God and his first Institution He made one and but one to be joyned unto one amplyfied though he had abundance of Spirit could have made more yet made but one 3. By the end because he sought a godly seed as if he had said what ever is born otherwise is not the seed of God but of the devil 4. The amplyfication God hates dismission yet they did it under pretence and colour of Moses law The Lord is witness So then Observ we have God a witness of our secretest sins most privately commited most colourably covered See Mal. 3.5 In this testimony or witneship of the Lord are three things 1. Knowledg and this is every where given unto God Psal 139. and 50.21 2. Record registring our sins as Mal. 3.16 A book of remembrance written for those that feare God so the Lord is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a book of record and to keep a register of all our sins little and great Rev. 20.12 Jer. 44.21 did not the Lord remember 3. Evidence giving evidence to the face of all sinners of their trangressions Now what should we learn hence Surely not to sin in hope to be hid for though man cannot testifie Vse yet the Lord is both witness and judg against trangressours Psal 94.7 The wicked Psal 10.12 are brought in thus speaking The Lord shall not see neither doth the God of Jacob regard but mark how David reasons against this phancy God made the eye the ear c. teacheth man knowledg and Causa is not to to genere deteâ—â—â— effectâ— suo Yet this how evident a cause of many
lawfull divorce is that that is made for lawfull causes Now hereabout is all the controversy What are lawfull causes of divorce Some have assigned many as 1. Infidelity if a believer marry with an Infidell that marriage is ipso jure nullum Answ In the Iewes law it was so Exod. 10. The reason of it was the will of God utterly excluding such from fellowship with his people till they had renounced their Idolatry and were incorporated unto to the people of God but under the new Testament not so 1 Cor. 7.14 The unbelieving wife sanctified to the believer and hope there is of gaining Secondly grievous and capital crimes and thus they reason if for adultery which is the less then why not for Idolatry murther c. Answ It follows not for understanding whereof know we that grievousness of sins in this kinde must be considered especially in respect of marriage it self And though it be true that there are many sins more grievous than adultery yet none that so much is contrary to marriage as adultery Thirdly sterility or barrenness Answ Not so Abraham and Zachary keep their wives though barren it was their cross and affliction but no warrant for divorce Madness or danger of life Answ Neither doth this break marriage In such cases holy means may be used for avoiding the danger but no attempt of divorce permitted perhaps that which they call separation â thoro mensâ but none such as whereby marriage should be utterly dissolved Lawful causes two only 1. Adultery Matth. 19. 5. 2. Malitious desertion Unlawful divorce when as for unlawful causes the contract is dissolved and a new entred as the Jewes for every cause if but a blemish in the body if any dislike for crooked manners c. Our Saviour deales against this Matth. 5 9. His reasons against it are these 1. The Lords ordinance 2. The nighness of conjunction 3. The inferior cannot dispence with the inferiors authority 4. Adultery incurred 5. The Lord hates it vers 16. Moses permitted it Answ By assigning the cause for safety of the wives 2. By recalling to the original institution 3. Corrupt the text Moses commanded not but permitted Now beloved this sin of such divorces is not indeed rife amongst us as amongst the Jews but another of like nature every where rife marriage of new not attempted because not permitted but assuming of strumpets into the room of wives every where seen A horrible sin and such as God every where professeth to plague and punish And let us all beware of it surely it 's a sin that devours to destruction and we know who hath said Whoremongers and adulterers God will judg Heb. 13.4 Yet is she thy companion and the wife of thy covenant The Epithets given to wives called our companions let us see then a little what that society is whereinto they enter that are married 1. Mutual interest one to anothers person 1 Cor. 7.4 Eph. 5.31 One flesh 2. Participation in that same herile dominium as Gen. 16. Sarah over Hagar by Abraham's consent 3. In use and right over all things that they have c. in testimony whereof she is taken out of the side not of the feet to teach how neer the conjunction is One caveat by the way though distastful to many it s such a fellowship as must still stand with subjection and acknowledgment of that power that the Lord hath put in the husband over the wife 1. From original Creation 2. From Principality in the womans transgression 1 Tim. 2.13 14. 3. Gifts of wisdom and strength not equal 1 Pet. 3.7 The weaker vessel not ordinarily so wel able to manage things as the husband and by conscience of infirmity the Lord would teach them subjection 1 Cor. 11.10 She carries power on her head that is a sign and testimony of her subjection All one flesh Answ Union may be without equality Christ and the Church one yet must the Church be subject body and soul one yet soul commands head and members one body yet head a Principality Reproved here that over-Lordly carriage of husbands towards their wives and that usage of them as drudges The heathen Philosopher reproved this in the Barbarians and from the name would make the sin odious unto us that held their wives in place of servants and drudges yea more familiarity many times with servants then with wives a great ataxy and disorder in the family VER 15. And did not he make one yet had he the residue of the Spirit and wherefore one that he might seek a godly seed c. INtimating thus much Observ That adulterous posterity is not Gods seed and the Lord hath ever set notes of dislike upon them It was his will that a bastard should not enter into the congregation of God to the tenth generation and upon many of them may we see sensible tokens of Gods dispeasure as in Ishmael Howbeit this is withal to be understood that it was not Gods will that such should all and every of them be excluded from salvation Ishmael was circumcised though not admitted to Priesthood yet into the general covenant and an example we have in Iephtha the son of an harlot recorded amongst the faithful Heb. 11.32 This an admonition unto such Vse on whom this infamy is fallen in their birth that they should of all others be most careful over themselves and consider and humble themselves for their fathers transgressions And secondly be our admonition how we break the bond of wed-lock the same use that the Prophet himself here makes hereof in the clause of this text saying therefore take heed to your spirit and let none deal treacherously against the wife of his youth VER 16. For the Lord the God of Israel saith that he hateth putting away for one covereth violence with his garment saith the Lord of Hosts therefore take heed to your spirit that ye deal not treacherously The corrupt reading here spoken is thus of the vulgar Latine Cum odio habueris dimitte Here followeth the amplyfication reading corrupt thus better read The Lord of Hostes saith he hates dismission and putting away yet he covers this iniquity with a cloak For the other reading 1. Crosseth the purpose of the Spirit of God the Lord reproves them for dismission and therefore improbable he should here speak of approbation or allowance 2. Implyes an untruth For the Lord never thus said by way of warrant but only Moses permitted for hardness of heart Though the Lord hath protested to hate this sin yet they commit it and cover it with a cloak that is with pretence of know not what liberty permitted them by Moses Now Observ here mark how wicked men commit the most hainous sins many times under colour and cloake 1 Sam. 15. Saul knew well enough disobedience was odious unto God yet having the cloak of a good intention securely commits it in 1 Pet. 2. The libertines in the first Church they took to themselves
partly through Gods judgment upon such partly through Satans desire to bewitch them with such things God gives them over to these delusions that they may believe lies because they have not received the love and obedience of the truth 2 Thess 2.11 A second kinde of Sooth-saying or Magick is operative that is consisting in working things strange and beyond conceit because we see not the reason of them as we see in the sorcerers about Pharaoh and Simon Magus and the like perhaps at this day strange cures wrought by bringing inchanted napkins c. Now first by natural causes known to Sathan as of the lamp burning in the Temple of Venus without oyl a thing that hath a cause in nature as Pliny of a stone called Asphaestus once set on fire never quenched Secondly by deceiving of the sence as Pharao'hs Wizards by agility of their nature removing rods bringing in Serpents Thirdly perhaps also some marvels wrought true for their nature but false in their end Reasons 1. Gods judgment upon such as believe such things 2. That those that obtain such gifts might not be too much exalted 3. To teach us not rashly to receive doctrines thus commended but to bring them to the touch 4. That we might not too much admire this gift but labour for those rather that tend to edification and salvation And in this rank may I also reckon those so rife in every corner charmers and sorcerers would God our own congregation were free which is by procuring of words to procure speedy help or hurt and this is either plain or covert some meanes pretendedly used against which and all the rest See Deut. 18.10 11. Reasons 1. God cast out the heathen for these 2. Prophets ordained Against all which these rules must be observed 1. That they are all exercised by a secret compact with Sathan Reason they have no such force by nature divine ordinance or promise Ob. Prayers are good and prevalent Answ Made in faith according to Gods will But 1. What warrant to pray for cure without meanes or by meanes supernaturall 2. What reason why such a prayer rather then another 3. See such people known to be ignorant vitious of whom the Lord professeth he knows none such Ob. Gift Answ Extraordinary gift of healing now ceased Ob. Devill doth none good Answ Yes ease with a desire to hurt VER 6 7. For I am the Lord I change not therefore yee sons of Jacob are not consumed Even form the days of your fathers yee are gone away from mine ordinances and have not kept them Return unto me and I will return unto you saith the Lord of Hosts but yee said wherein shall we return HEre the true cause assigned why they were not consumed because the Lord is unchangeable And that it might not seem strange the Lord should in mercy so long forbeare them he makes it probable by promising a greater blessing the summe whereof is this that though they had gone astray so long and were not amended yet if now at length they would return the Lord promiseth to return to them Parts three 1. An aggravation of the peoples sins 2. An invitation to repentance 3. A promise of a blessing with a confirmation of it saith the Lord of Hosts From days of your Fathers That is ever since your fathers gave you that ungracious example and became patterns of disobedience ye have gone astray How prevalent with posterity the example of parents is especially in evill I might instance this Observ in the State of Ieroboam how many hundreds of years did idolatry continue in his lineage And succeeding Kings of his Stock went a whoring after the calves in Dan and Bethel as the leprosie of Gehazi clave to him and his posterity so the sins of Parents oft-times to their children Heare some reasons of it The 1. Is that proness in nature to imitate examples either in good or evill especially in children towards Parents as we see in common appearance in the least of our infants but newly crept out of their cradle speeches gestures c. how apishly imitate they them 2. But specially this comes to pass by a judgment of God upon the children for the fathers transgression threatned in the second commandement where he saith he will visit the sins of the fathers upon the children If a man demande how Answ By withholding his grace from them and giving them over to imitate their fathers sins and this how see we it verified in daily experience Popery how long continues it in families popish This should admonish all those of us whom the Lord hath made parents to take heed how we forsake the wayes of our God and walk after the stubbornness of our own hearts Sundry reasons I might give for this 1. Examples in evill are always prevalent like leaven 1 Cor. 5.7 how soon it leavens the whole lumpe we see so spreads the infection of an evill example 2. Me-thinks the very misery of our children should move us God hath made us fathers of their bodies Heb. 12.9 And very birth is in its own nature a blessing but yet if we shall bane them by our evill example better had it been for them never to be born how discomfortable is it to parents to see the shamefull ends of their children as sometimes on the gibbet Can we grieve at this Me-thinks that other misery of them their eternall damnation should move us murther of bodies odious much more of soules And therefore beloved let us all be exhorted to take heed how by a poysonful example we corrupt the souls of our children be diligent to bring up in the discipline and information of the Lord but be as careful to go before them in an holy example of practice Wouldest thou have children reverently use the name of God beware how thou prophanest it by ungodly swearing Longest thou to wean them from wantonness and love of pleasure and wouldest thou have them even in youth to renounce the vanities of life Redeem thou the time me-thinks it 's unreasonable that parents should spend weeks and moneths in pleasures and yet expect restraint from pastime at the hands of their children What is this but to binde heavy burthens and not to move them with the least of our fingers Secondly this should teach us to repent of our sins lest we bequeath unto them with our goods our sins also Riches and possessions they descend by inheritance sins also are sometimes hereditary Thirdy this should be admonition unto children to fortifie themselves against the means so powerful used by Satan to pervert them As much as for thine own grieve for thy fathers sins I never knew an ungracious father but he hath left behinde him some pledg of Gods displeasure amongst his children yea though they have seen their fathers sins and fled from them I speak now of temporal plagues by which it pleaseth God to visit the sins of fathers even in Godly children And therefore this doe when
God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted
Lam. 5.21 Secondly refuse not the Lords corrections but embrace them as the Lords love-tokens think they all cry unto thee saying as Elisha to the Assyrians 2 King 6.19 This is not the way and look how thou wouldest rejoyce if in a dangerous journey thou shouldest have one but to tell thee thou wert wrong c. 2. Because these are indeed but dumbe guides learn to depend on the Ministery of the word God hath given us all in our places to be guides and directors unto you as Paul Act. 26.18 God sends us to open the eyes that ye may turn from darkness to light and from the power of Sathan unto God See Act. 3. ult This should admonish every one of us to be diligent in admonition as Iam. 5.19 20. Look what we would do if we met with a travellour out of the way so c. especially strive we to be guides unto them by our example Heb. 12.13 Make strait steps to our feet lest that which is halting be turned out of the way The nature of repentance And that is here briefly described to be a returning unto God so every where Hos 14.1 Ioel. 2.13 Act. 26.18 therefore commonly the working of it is called conversion and men repenting are called converts as Nicholas the convert or proselyte of Antioch Act. 6.5 Let us all try our repentance by this that we may see Vse whether we have indeed repented we shall know it by this our hearty turning unto God Sundry notes there are of it First as preparatives there are these things 1. Knowledg of our sins and of our errours Ier. 3.12 13. The Lord thus exhorts the people of Israel thou disobedient Israel return saith the Lord and I will not let my wrath fall upon thee how may this be performed Know thin◠iniquity that thou hast rebelled against the Lord thy God 2. A second preparative is shame Ier. 31.18 I was ashamed Rom. 6.21 Whereof ye are now ashamed 3. A third is indignation 2 Cor. 7.11 I smote upon my thigh Ier. 31.18 4. Enquiry after God See Act. 2.37 What shall we do And Act. 16.30 What must I do 5. Deprecation Hos 4.2 Take unto you words and say receive us graciously 6. Thankfulness ibid. 7. As a sign of all this holy obedience in all things The last observation is the benefit of repentance I will return unto you Observ Sence The Lord is said to be with us when he favours us giving us testimonies and pledges of his love Isa 54.7 To go from us when he removes the signs of his favour and to return unto us when he restores us the comfortable pledges of his loving-kindness So that the meaning is this return to me by repentance I will return unto you that is whereas I have now a long time withholden the pledges of my love and by judgments inflicted have testified my displeasure against you return to me I will restore my blessings inward and outward This then the benefit of repentance it draws down from the Lord his blessings in abundance it turns away his wrath brings us the pledges of his love and favour And Vse let this teach us that have lost any of the pledges of Gods favour how we may recover them namely by unfeigned repentance Beloved in Christ we have long had the Lord averse from us as is apparent by sundry judgments which he hath inflicted upon us he hath withholden the former and the latter rain sent us cleaness of teeth and scarcity of bread and yet the Lords wrath is not ceased but his hand is stretched out still Isai 9.12 Wonder we at this Surely the cause is this our not returning unto the Lord by repentance would we recover the Lords favour return we then unto him let the wicked forsake his own unrighteousness Isai 55.7 Prove the Lord with this if he will not open us the windows of Heaven and pour down his blessings in a bundance Isai 1.26 The like say I of all other pledges of Gods favour whereof he hath deprived us health a blessing peace of conscience comfort in Gods service would we recover these We have here the mean And see the experiment of it in sundry examples of the Lords dealing with his people Psal 32.5 I said I will confefs my sin and thou forgavest the punishment of my sin But ye said wherein shall we return Their justification of themselves Whence we note Oserv that men deeplyest engaged in the guilt of sin are hardlyest brought to acknowledg their sin See Luke 16.15 You are they that justifie your selves but God knows the heart and what is highly esteemed amongst men is abominable in the sight of God Reasons hereof many but principally that very custom of sin wherein they have long lived brings blindness upon the Understanding insomuch that the grossest sins seem as no sins after custom in them See Eccles 4.12 They know not that they do evil 2. This falls by Gods just judgment giving them up to blindness as Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minde voide of all judgment so that they speak evil of good and good of evil Isa 5.20 And therefore be we exhorted to take heed of that which brings this judgment upon us VER 8 9. Will a man rob God Yet ye have robbed mee But ye say wherein have we robbed thee In Tythes and offerings ye are cursed with a curse for ye have robbed mee even this whole nation THe Lord insisteth in their accusation by mentioning a new crime namely sacriledg or spoiling of God himself Where we note 1. The crime laid to the peoples charge sacriledg 2 Their apology or justification of themselves 3. The amplyfication of the sin they did as none would do no not Idolaters themselves 4. The proofe of it by instance 1. In tyths and offerings 2. By the signes and effects Gods curse upon them Where is also the generality of it in the subject This whole nation Observ 1 Will a man rob God Care of maintaining Gods worship is ingraffed in men by nature Will a man spoyl his gods Though Idolaters err in their apprehension yet when they have once conceived a god-head they are careful to maintain his worship and conscionably abstain from purloyning any thing that may thither serve This I might shew in the very heathen themselves How devout in dolatry How liberal in contribution to maintain their divine worship See what cost the Egyptians were at this way what store of crafts-men maintained by Idolatry How frets Laban when he loseth his gods So Micah Judg. 17. I might be infinite this way Reason is the fear of natural conscience this way which howsoever it erreth in particulars yet for the general holdes the conclusion that God must be worshipped And therefore sets up a stock and a stone rather than it will be without a god Then Vse Then hence learn what to judg of an Atheist or a prophane man he is is far worse than the vilest
are hard Rich blame the poor and its a plague for them few or none enters into his heart to say what have I done that all this wrath is come upon me Ier. 8.6 Whereas if we would not flatter our selves how many causes of these and far greater judgments should we find in our selves Oaths drunkenness abusing Gods graces to wantonness contempt of the word c. And I wish there were such hearts in us thus to do how should we finde the Lord true in the proof to remove his judgments and wrath from us and till this be done never look we for peace Levit. 26.21 c. 2 King 19.22 Again Observ note here how the Lord would have us behave our selves in those things that serve to maintain the worship of God Bring all c. Two things he commendâ— unto us 1. Voluntarines 2. Faithfulness Bring Even withour craving Al nothing detained When the tabernacle was to be erected mark what charge the Lord gives touching it and what manner of offerers thereto he required Exod. 25.2 of every man whose heart giveth it freely and 35.5 21 22. their practice followed in both kinds Exod. 36.5 6. So plentifull that they were fain to restrain bringing See also 2 Chr. 31.5 6. Herein especially that hath place The Lord loves a chearfull and liberall giver 2 Cor. 9.7 But ah brethren what times are we fallen into under the Gospell As an eminent Divine hath well observed our blessings are more in the meanes of salvation revelation clearness burthen less c. And yet how unwillingly come even a little to the painfullest Minister And those that upon a kinde of conscience pay other duties think all lost that goes to the maintenance of the Ministery and that with such repining as if that were money of all other worst bestowed And secondly scant-handedness this way how is it seen in the best that we need not wonder at it in those that never tasted the sweetness of the word of God at the building of the tabernacle they were fain to proclaim a sufficet and 2 Chro. 31.5 6. They brought it in by heapes when Hezekia'hs commandement went forth But I conclude this point with the saying of the Apostle Gal. 6.8 He that soweth to the flesh shall of the flesh reape corruption he that soweth to the Spirit shall of the Spirit reape life everlasting Follows now the reason Gods promise which is not barely propounded but in a Rhetoricall permission Prove me now with this as if he had said many means you have assayed to remove my judgments and to supply your penury and all to no purpose and it may be you think guessing by second apparent causes that this is impossible at least unlikely well prove me with this c. make tryall of this one meanes for recovery of my favour Two things 1. What the Lord permits to his people prove me 2. Wherein or how they should take experiment of him Prove me Make but a tryall and if the event answer not then say I have forgotten my truth Observ This kinde of speech is not frequent in Scripture some thing like it is that of David Psal 34.8 Where having set out the notable and to wicked men incredible priviledges of the Children of God at length he thus speaks tast and see how gracious the Lord is and you shall finde it true that blessed is the man that trusteth in him And beloved if those wretches that make a mock at the counsell of the poor because God is his hope and cannot be perswaded of the sweetness that is in religion would but make triall a little if they would but make proof how comfortable the service of God is how happy were they David Psal 4.7 Speaking of the joy the wicked had in earthly things professed that he found far more comfort and joy in the service of God then they had or could have in the encrease of their corn wine and oyle And if those sluggardish fooles amongst us that have a price put into their hands to get wisdome but have no heart would consider this They think it is too late to learn their wits and memories are grown dull Oh yet do but prove the Lord wait at the posts of his doors hear read confer pray God prove him a little he hath promised that they that seek wisdome shall finde Prov. 2.4 Prove him and see whether thou finde him not full as good as his promise There is an unlawful and damnable proving and trying of the Lord we call it commonly tempting God It is when men presumptuously make needless experiments of the truth of God especially in his threatnings The Lord hath given charge unto the people of Israel that they should on the evening of the Sabbath provide for that might suffice on the Sabbath and told them that on the Sabbath they should finde none notwithstanding there went out some Exod. 16.27 To gather on the Sabbath day they would try whether the Lord would be as good as his word So likewise a charge he gave that if the manna they gathered for every daies provision they should keep none till the morning yet were there some that would needs reserve for experiment to see what would come of it it was full of worms and stank He had likewise given strict charge unto the people that they should take heed of doing any thing presumptuously against the Lord and told them they should dye there goeth out one notwithstanding Num. 15. To gather sticks he would try what the Lord would do to him and the Lord caused him to be stoned And of this kinde of presumptuous proving the Lord the world is full The Lord hath threatened to him that encreaseth his riches by usury and unjust gain that he shall lay it up for another yet mark notwithstanding this be exemplyfied still in the course of Gods providence they will prove the Lord and they will see whether goods so gotten may not be permanent So likewise that the companion of Drunkards shall be cloathed with raggs how often see we it exemplyfied and yet how many are there that presumptuously will herein prove the Lord The Lord hath taught us that theordinary means to come by faith is by the word of God and that prayers are all cursed and abominable when that is despised Prov. 28.9 Yet mark how many presumptuously make trial of the Lord and they forsooth wil see whether by other means they cannot be saved He hath threatned that he that deferrs repentance when it 's offered shall never come to repentance Ezek. 24.13 Yet how many be there that herewith prove the Lord they will put it to the trial and see whether repentance may not come on the death-bed Beloved this is a fearful provoking sin and they that thus prove him shall finde him in the proofe a terrible God to them What then is this proof of the Lord herepermitted unto the people of God It is when a man in faith of Gods
promise useth those means prescribed for his comfort expecting by hope the performance of what is promised And it hath in it three things 1. A promise of God to rest on 2. Walking in the wayes that God hath prescribed 3. Expectation of performance in use of the means Or briefly thus when a man using the means prescribed waits for the performance of what is promised as in this place here is 1. Promise of plenty 2. The means repentance 3. Faith in use of the means prescribed Now when a man fails in any of these he proves God indeed but that proving is tempting As for example when a man throwes himself into an unnecessary danger he hath no promise of protection as the devil tempted Christ to do Matth. 4.6 He may make experiment of Gods truth so doing but indeed is a tempter of God So likewise when a man having holy means prescribed neglects to use them as having meat looks to be fed as Elias was by Angels that he may prove God this also is tempting of God See we the means with this now prescribed the observation will be A man that would have a comfortable experience of Gods truth in his promises Observ must tye himself precisely to those means that the Lord prescribes Act. 27.31 The Apostle had received a promise from God for preservation of him and his company in the shipwrack they seeing the ship like to break begin by means not prescribed to provide for themselves but the Apostle tels them that unless they tarry in the ship they cannot be safe And let it teach us to walk in Gods high-way if we look for comfortable deliverance Vse out of any troubles Reproved those that neglect the means vouchsafed as how many both in temporal and spiritual things there be that fain would be saved but means of their own they seek at least neglect use of means by God prescribed and vouchfafed unto them Secondly such as in dangers and extremities betake themselves to means of their own that have no warrant from God As how many in these dayes of scarcity to pilfering and stealing prophanation of the Lords Sabbath c. Though the Lord hath often protested that obedience is the best means of preservation Deut. 28. If I will not open the windowes of Heaven See Gen. 7.11 2 King 7.2 Meaning that the Lord would give them plentiful means and a plentiful blessing with them Where note the power of repentance how prevalent it is with God to draw down his blessings upon us it turns the greatest penury into abundance See this first in feigned repentance by Ahab it respits Gods vengeance though but counterfeit 1 King 21. ult In Nineveh Who knows saith the King whether the Lord will repent of the evil and return and leave a blessing behinde him See Jon. 3.10 See Psal 106. in the example of the Israelites Beloved let us prove God with this It hath pleased God a long time to follow us with his judgments Vse in this Kingdom as Amos 4. And what marvel Isa 9.12 13. If the Lords wrath be not ceased but his hand stretched out still sith the people turneth not to him that smites them nor seek the Lord of Hostes Now beloved that we could be perswaded by repentance to seek the Lord and would prove him a whiles with this as we have provoked him by our sins so we would prove him a little with repentance how easily could the Lord turn our penury into abundance It was a prophane speech of the Prince 2 King 7.2 Though the Lord should open the windowes of Heaven this thing could not come to pass And as prophane is the thought of our people because perhaps we see no means mens hearts we say are hardend c. But in whose hand are the hearts of men How moved he the hearts of the people that led Israel captive to pity them Psal 106.46 See Gods favour to Israel in the eyes of the Egyptians that before had oppressed them neither is his hand shortened Prove the Lord with this Observe again secondly how plenty and scarcity are all the works of God Observ be the means what they will as scripture abundantly evidenceth He turneth the rock into a spring he maketh a fruitfull land barren he maketh the earth iron and the Heavens brass Again he opens the windows of Heaven he brought grass-hoppers upon Egypt he calls for a winde and sweeps all away He sends the Canker-worm and grass-hopper to devour as his instruments to be avenged of our sins it 's he that rebukes them c. Amos 3.6 No evil to wit of punishment but the Lord doth it Now Vse this serves for the reproof of those Naturallists who ascribe all things to Nature and never look up to the God of Nature whose will these second causes fullfil and accomplish dearth and plenty with them all come from Nature drought and immoderate rain but who sends the drought who rain Is it not the Lord Elias prayes for drought it 's given prayes for rain it 's given also Iam. 5.17 18. So in these inundations of late the windes observed but God not seen in them though as David saith he brings the windes out of his treasures Well beloved let us learn to hear the rod and him that smites Mic. 6.8 Surely of all these means we may say as Elias of the still voyce the Lord is in them 1 King 19.12 And what else should be the reason that the same causes have not allwayes the same effects but that the first cause tempers and over-rules them Nature ever works constantly and to the utmost of her power Natural faculties are applyed and brought to action by the power of God And therfore take we the Prophets advice Hos 6.1 as the Lord hath smitten us so to him let us return it 's he alone that can heal us VER 11. And I will rebuke the devourer for your sakes c. NOte we here Observ by how many mean instruments God can take vengeance of his people caterpillars and cankerworms creatures of no great power yet see how the Lord by them can avenge him of his people â— How dealt the Lord with the Egyptians by grasshoppers froggs lice flyes haile c. And let us learn hence to take heed how we provoke the eyes of the Lords glory Vse seeing by the meanest of his creatures he can thus be avenged of us thou that boastest of strength of body and promisest to thy self long life how soon can the meanest and vilest spider kill thee c. VER 13 14 15. Your words have been stout against me saith the Lord yet yee say what have we spoken so much against thee Yee have said it is vain to serve God c THe crime laid to their charge stout words against God In them consider the blasphemies themselves 1. Vain to serve God 2. Proud blessed Arguments whereby they prove it 1 From their own experience what profit have we had The interrogation
p. 168. A minister truly described in his characters and proper marks p. 67. Gods special regard of such p. 63. Ministers Gods ordinary instruments of conversion p. 69. On them the people must depend for conversive knowledg p. 71 153 dangerous to despise ministers because ministers p. 70 72. Vitious life of ministers breeds a vile esteem of them p. 183. Peoples sins sometimes layd to their neglect of duty p. 32. Marriage duties p. 100 106. And of more than one at once unlawful p. 102. with Idolaters very dangerous for infection p. 86. N NAme of God how taken in vain and despised p. 25 43 45. A good name a blessing means to gain it p. 83 84. The contrary a punishment p. ib. P PArents Godly a great blessing p. 81. Their example in evil very prevalent p. 147. Particularizing in reproofe of sin with due cautions warrantable to a minister p. 26 58 59. Partiality what it is and when lawful p. 84. People of God a peculiar people p. 187 188. Perfection and purity of the Saints wherein it consisteth p. 38 41 66 67. Peace of a Saint wherein it consisteth p. 174. Prayers rejected of God a sore judgment p. 30. Causes of such rejection and the special sins occasioning it p. 30 31. Preparation to Christ necessary naturally men want it p. 125. Punishments of the wicked of divers sorts p. 121. Posterity improsperous an heavy judgment with the causes of it p. 13â— Proving of God what and when lawful p. 167. Prosperity of the wicked dangerous p. 177 178 179 189. Purgatory an absurd fable p. 133. c. Polygamy unlawful p. 102. R Religious corruptions of two sorts p. 60. most dangerous p. ib. Religion it self planted in nature p. 19. the profit of it p. 173. Reformation of religious corruptions to be endeavoured of all p. 126. Repentance what it is p. 153. Signs and benefits of it p. 154 169. Never too late if true and serious p. 150 151. Returning to same sins very dangerous p. 90 Reasons and meanes of avoiding p. 91. Reprehension must follow conviction with the reasons of it p. 112. 113. Reprobation what it is of whom the motives p. 15. 16. Rewards of Gods services most sure p. 34. 185. 186. Riches given to the wicked but prove their hurt p. 176 177 c. Remission of sins peculiar only to Gods Children p. 188. S SAcraments with what due qualifications and reverence to be received p. 44. Notes of sanctification p. 12. Salvation is not of all individually p. 138. 190. Sacriledg p. 155 156 160. Servants not to follow Masters in sinning p. 89. Services when accepted or rejected of God p. 95. c. Soothsaying condemned p. 42. Sins most secret not hid from God p. 109. Continued under judgments more hainous p. 19 20 162. They are concatenate and lead on to extremities p. 172. T TEmpting of God what it is p. 166. 178. Testaments new and old how they differ p. 40. 41. Threatnings without intervenient repentance certainly inflicted p. 60. 61. Tythes in the question thereof stated 157. c. V VNthankefulness most odious where favours have been great p. 35. 36. Vniversality of grace p. 40. Vowes described in the full nature of them p. 52. 53. c. W VVArning given by God before execution of judgments p. 461. Wearisomeness in Gods service rejected with the causes of it p. 50. Wicked how to be conversed with p. 161. 162. are easily destroyed p. 191. Will-worship forbidden p. 25. Wives subjection enjoyned p. 106. Word of God the sole pillar of the promises Witchcraft unlawful in all kinds p. 14. Words sinfull engage to wrath p. 117. 118. Worship of God not slightly to be performed p. 27. But with reverence and fear p. 42. Word and worship translated from a people an heavy judgment p. 37. Places of Scripture explained in this Commentary Act. 11.20 21. p. 129. GEn. 4.13 p. 2. Gen. 42.21 Levit. 27.30 Num. 23.21 p. 34. Deut. 18.10 11. p. 144. 1 Sam. 2.30 Iob 20.20 Iob. 21.15 p. 173. Psal 2.6 p. 180. Vers 9. p. 192. Vers 12. p. 132. p. 138. Psal 34. â— p. 138. Psal 37.37 38. p. 165. Psal 50.21 22. 117. Psal 73.13 14. Psal 94.7 8 9. p. 101. Prov. 1.10 Prov. 4.23 p. 114. Prov. 30.8 Eccles 7.10 p. 80. Eccles 9.1 p. 12.18 Isa 1.12 p. 27. Vers 15. p. 89. Vers 24. p. 117. Isa 9.9 10. p. 19. Isa 10.17 p. 163. Isa 27.7 8 9. p. 18. Isai 51.2 p. 80. Ier. 3.15 Ier. 5.3 p. 162. Ier. 23.33 p. 6. Ier. 32.40 p. 65. Ier. 48.10 Ezek. 18.20 p. 80. Hos 6.5 Mat. 5.16 p. 48. Mat. 17.11 p. 195. Mat. 1â— 8 9. p. 104. Mat. 22.14 p. 48. Mat. 23.5 p. 90. Luke 17. p. 125. Luk. 3.5 p. 125. Luk. 16.15 Luk. 18.7 8. Luk. 19.40 vers 42 Luk. 22.32 p. 383. Ioh. 3.17 p. 137. Ioh. 5.14 p. 135. Ioh. 9.39 p. 137. Ioh. 16.8 9. p. 116. Vers 13. p. 117. 1 Ioh. 4.1 p. 117. Act. 4.12 p. 129. Rom. 1.16 Rom. 8.28 p. 196. Rom. 11.22 1 Cor. 1.30 p. 192. 1 Cor. 7.6 p. 159. 1 Cor. 9.1 c. p. 160. 1 Cor. 11.29 p. 43. 2 Cor. 1.12 p. 133. Gal. 2.13 14. Eph. 4.6 1 Thess 5.20 1 Tim. 1.9 p. 138. 1 Tim. 4.8 p. 173. 1 Tim. 4.16 1 Tim. 5.21.25 p. 84. 2 Tim. 2.9 Tit. 2.14 Heb. 6.10 Heb. 10. Heb. 11.41 p. 123. Heb. 12.6 p. 17. Heb. 12.28 p. 42.44.56 Iam. 2.1 p. 85. Iam. 5.5.6 Rev. 11.3 p. 196. Rev. 18.4