despised vilified and distrusted persons in the Land while those who are but reputed Temporisers are the men looked upon received into the bosom promoted and entrusted Now where Religion is talked of and the ground and band of all correspondency and confidence is mens absolute flexibility and giving up themselves to any publique interest for private and self-respects sake even Charity her self will judg Religion is taken in but upon design It being thus manifest that many mens forwardness for Religion hath been to serve base carnal ends we may gather thence both what intolerable abuse hath been done to Religion and what guilt is then contracted 1. Religion hath grosly been abused and sadly suffered thereby and that many ways It its life and being whilest overgrown and overtopped with hypocrisie and worldly-mindedness in its honour whilest exposed to scandal and reproach and in its advance and growth whilest the Reformation intended and begun hath been by no means so much undermined retarded and blasted as by this All the professed contradictions and oppositions of the Papists and prophane have not so availed to crush and strangle this work as these self-designers like the Samaritans in Ezra Ezr. 4.1 2 coming in to joyn with the children of the Captivity in building the Temple on purpose to cross it have done 2. A great trespass is thereby committed Jer. 22 14. See our English margent Et lacerat sibi fenestras meas tectum cedrinum deinde pingit Iudici Junius i. e. Rerum e domo mea amocarum in usum suum loco obducit colorem floridum Judâ—ci ne fraus manifesta sit Id. this is for men with Jehojakim as our margent and Junius read that place in Jeremiah to cut out Gods windows and his Cedar-sieling out of his Temple therewith to build and deck our own houses and to paint over the breach they have so made in Gods house with Vermillion that is to bestow upon Religion a vain flourish or colourable complement and under pretence thereof to dispoil it of its solid and substantial furniture For that fact of Jehojakim the Lord pronounceth a wo upon him Wo unto him that buildeth his house by unrighteousness and his chambers by wrong that saith Ver. 13 14 15 An Regnaturus es quia tu misces te cum ista Cedro Jun. i. e. Res sacras admisces tuis an his artibus regnum tuum stabilum iri existimas Id. I will build me a wide house and large chambers and cutteth him out my windows and Cedar-sieling and then paints it over with vermillion and in particular tells him Shalt thou reign because thou closest thy self with that Cedar Let the false pretending dissemblers to Religion that seek and set up themselves and enlarge their houses and estates thereby take to themselves this woe else it will certainly take hold on them Let us go on to other particulars Here is a decay cooling dying of Religion we are all generally baptized persons professed Christians we bear the name of Christ own the Religion of his Gospel in opposition to and distinction from Heathenism Judaism Turcism yea and Popery We declare for Protestantism and Reformation but where is the soundness life vigor and efficacy of these things If any sense or power of these things moved in us at first unto the embracement of them what is become of it The Lord may say of us as of Jerusalem I remember thee the kindness of thy youth Jer. 2.2 the love of thine espousals In the beginning of Reformation in King Edwards Queen Maries and Queen Elizabeths days there was some zeal and forwardness expressed for the truth and for the pure worship of God in acting for the abolition of Popery and for Church-Reformation and in sufferings unto death but from that time how soon were we departed How continuedly have we degegenerated How far are we now fallen from that life and fervor Where are the forward actors Where are the resolute Endurers for the Cause of God A zealous strict gracious and fruitful course of life and conversation hath all along by the most been layd aside loathed hated denyed and persecuted We have of late begun high attempts and engagements as if we would not only recover but exceed and out-strip our first settings forth for Religion but this rise hath seemed to be but like that of a body mortally sick or wounded which in the approaches of death well have one or a few starts and liftings up to recall as it were its departing Soul but is not able to hold up when it is raised and therefore yields presently again to the seizure of death May we not fear that the late stirrings and sticklings for Reformation were but as sprints or struglings before death considering how little these are seconded yea how quite flat these are layd down yea what intentions studies and practices clean contrary to them are taken up and practised Methinks when I consider the story of Gideon I see a lively portraicture of the men of these times Gideon at first when in his low condition when he threshed wheat by the wine-press to hide it from the Midianites and when he confessed his family was poor in Manasseh and he was the least in his fathers house and the Lord set him to throw down the Altar of Baal and cut down the grove by it and to build an Altar unto the Lord and to offer thereon a burnt sacrifice with the wood of that grove he was very forward zealous and couragious both in the removing of Idolatry and erecting the worship of the true God But when he had accomplished his great conquests and the deliverance of Israel from the Midianites and Amalekites how then proceeded he in reference to Religion Why he makes a request to his people for their golden Ear-rings Judg. 6.11 15. cap. 8 24 c. accordingly they grant and spreading a garment every man therein casts the Ear-rings of his prey and he makes an Ephod thereof and puts it in his City and all Israel goes thither awhoring after it Even thus have men the Gideons the mighty men of valor now delt with Religion At the first when they were little in their own sight then down with the Altar of Baal and the grove down with Idolatry Superstition and all humane Innovations and Inventions in Religion Then for nothing so much as for Reformation and purity in the Worship of God and in the Ministry and Government of his House but when the Wars are over and Victory is obtained then the conclusion about Religion is this Let every man bring in his golden Ear-ring the uncouth and extravagant Notions and Opinions which he hath taken up during the War an employment which hath often proved not more hurtful to mens bodies by bringing diseases wounds and death then to their minds and souls by breeding Error and vice and make a many-coloured changeable Ephod that is an interwoven mixture and free Toleration
without scruple 2. Others are bent against the persons of men and these are also differenced into 1. Such as are not for mens destruction but correction only by some temporal evil or affliction which is desired to befall them for this end that they may be brought to understand humble themselves repent of their iniquity and turn to God As is that of the Psalmist Psal 83.16 Fill their faces with shame that they may seek thy Name O Lord. So Elihu is conceived to pray concerning Job My desire is that Job may be tryed or O my Father Job 34 36. let Job be tryed unto the end because of his answers for wicked men that is as Diodate paraphraseth it Do not O God withdraw thy visitations from Job until thou hast brought him to the duty of a child and to the only means of obtaining pardon which is humility and confession Neither is the lawfulness of Imprecations like to these stuck at by Divines 2. Such as are against mens persons for their subversion and these are of a threefold nature or Consideration 1. Some are against men as they are Gods Enemies a Psa 68.1 69 2.109.6 Rom. 11.9 Judg. 5.31 2. Some are against men as they are the Churches Enemies b Psa 79.6 137.7 Lam. 3.64 Neb. 4 4 3. And some are against men as they are their own Enemies that pray c Ps 55.15 59.13 71 13 Jer. 15.15 17 18 18.21 20.12 2 Kin. 1.10 2.24 2 Tim. 4.14 Now these three kinds of Malediction are those that are called into question and that two ways 1. Whether they were Justifiable in them that used them in sacred writ 2. Whether they be imitable lawfully in by us against the like Enemies First For the former Question The Justifiableness of them in them that used them in holy Writ is generally assented unto and thus cleared 1. Many of those Execrations may be taken to be uttered by a Spirit of Prophecy and so to be rather Prophetical Predictions and Denunciations of divine Judgments certainly foreseen to come upon the parties then meer wishings and desirings of evil to them proceeding originally from the wills of them that pray d Verba praedicantium non vota imprecantium * August contra Faustum idem de Serm. Dom. li. 1. Optativo modo usi sunt pro Indicativo 2. Others of them if they came not from a divining Spirit yet they might come from a discerning Spirit peculiarly given to them whereby they might be able to discover those against whom they so prayed to be implacable and desperate Enemies of God his Church and Truth 3. The Utterers of those prayers being Penmen of holy Writ or otherwise extraordinary persons may well be deemed to have been moved with a pure zeal of God and his Cause and clear of those base incentives of private passion malice and impatience more incident to others And whereas those prayers may seem to oppugn the Rules of charity and prayer for our Enemies it may be said Those Rules are to bind where there is no special Warrant for exception and charity to men must be subordinate and secondary to our love and zeal towards God 2. But if any vitiosity may be supposed in any of those Instances as some incline to admit in those votes of the Prophet Jeremiah e H. Bullinger in Jer. 15. â—5 And Scultet de prec c. 16. p. 76. such doubtless are to be born with in them and passed over by us without following them therein Secondly For the latter Question about them viz. their Lawfulness for us to practise This may not simply be granted but we are to distinguish of the manner of conceiving such prayers which may be 1. Either generally or indefinitely as when one prayeth against the Enemies of God and Christ whomsoever they be not pitching upon any particular persons and without eyeing or judging these or those to be such but leaving it to God to find them out and deal with them accordingly Of this nature is that of Deborah and Barak So let all thine Enemies perish O Lord Judg. 5.31 And that of the Apostle not only pronounced by him but imposed upon others to concur in If any man love not the Lord Jesus 1 Cor. 16.22 let him be Anathema Maran atha Such like Imprecations keeping within the general denunciation both with tongue and eye are not inconvenient for Christians now 2. Or particularly conceived that is personally applyed and fixed on this or that man or people and these Maledictions are to be held unwarrantable for us ordinarily we having no special or infallible gift of prophecy or discerning whereby we may be enabled to see into mens spiritual estate or to foresee what is absolutely the portion of their cup from the Almighty or to dictate unto us such prayers we falling short also of that clearness of zeal and immixture of Love to God which in some in times past hath been We having no such special call or assistance as others have had our safest and clearest way is to take notice of that rebuke of our Saviour unto James and John Luk. 9.55 Mat. 5.44 Ro. 12.14 19. 1 Pet. 3.9 1 Pet. 2.23 Lu. 23.34 Acts 7.60 when they would have called for fire down from Heaven upon certain Samaritans And to walk by those Rules which on the other hand are given us in the Gospel of Loving doing good to blessing praying for our Enemies Cursers and Persecutors and of refraining cursing self-avenging and wrong-retaliating And for which we have the practise of our blessed Saviour and of his servants set before us in Scripture We have thus an Extract of the Rules of Scripture concerning the Subject of prayer both as it respecteth things and persons There is yet another branch of this preceptive ground of prayer to be viewed viz. that which prescribeth the way in which prayer must be performed and put up to God This hath included in it two things 1. The means or assistance by which we must pray 2. The manner how Briefly of both First The means or assistance by which we must pray this is twofold 1. It must be in Christ 2. It must be in the Spirit We are to make use of both these by way of Intercession or Advocateship Christ maketh Intercession for us in Heaven a Ro. 8.34 at the right hand of God The Spirit maketh Intercession within us in the heart b Ro. 8.26 Christ is our Advocate with the Father c 1 Joh. 2.2 The Spirit is our Advocate abiding with and in us d Jo. 14 16 The Spirit is called another Advocate in relation to Christ who is also our Advocate The Spirit is another because different from him both in person and in the nature of his Advocateship Christ is our Advocate in Heaven by way of Expiation of our sins Attonement Reconciliation and Representation of our persons and of our prayers before God The Spirit is our
sword shall pierce through thy own Soul also So that Mary might as much muse at this Blessing as she did at the Angels Salutation of which it is said She was troubled at his saying and cast in her mind what manner of Salutation this should be Luk 1 29. Be it so yet the Holy Ghost calls it a Blessing and a Blessing it must be Yea we may observe and for that end here I bring it in It is not only their Blessing but a Pattern or Platform of the Blessing of all the Faithful wherewith the Lord endoweth them here on Earth Simeon's form of Benediction upon Joseph and Mary is a draught of the Lords constant method of bestowing and bringing about Blessings to his people Look how Simeon speaketh to them so the Lord proceedeth towards his namely by contradictions and conflicts by offences and scandals and by heart piercing sorrows to bring them to happy enjoyments comforts and mercies And that which is here designed to be the lot of Christs Person is also to be extended to his Office Word Truth Way Cause and Church they are with him and he in them set as a stone of stumbling and Rock of offence whereat many shall fall and thereby catch their ruine and as a But or Mark as the word is interpreted at which proud and malicious men shall dart their sharpest reproaches and into which they and their Rulers shall thrust their bloodiest swords and these their injuries and sufferings shall wound with bitterest griefs all their Alies that is all those that in affection and profession adhere unto them As Joseph the Patriarch came by his Blessing The Archers sorely grieved him and shot at him and hated him but his Bow abode in strēgth c. by the hands of the mighty God of Jacob c. who shal bless thee with blessings of Heaven above blessings of the deep that lieth under blessings of the brests and of the womb c. they shall be on the head of Joseph and on the crown of the head of him that was separate from his Brethren By the same way doth Joseph's Son here become a Blessing to those that belong to him But of this course of the Saints to the Consolations in Christ That their passage to the Land of Promise must be with Israel through the Red Sea and the waste howling Wilderness That they must fetch their honey with Samson out of the Roaring Lion That the sword that brought Christ to his death must pierce through Mary's heart and all theirs that travel in birth with Christ if sh◠and they will obtain the Blessing by him Or that as the Prophet Zechariah hath it that Sword which is awakned against Christ the Shepherd Zech. 13.7 8 9. must disperse them that are the flock and be turned also upon them until it hath cut off two parts of three and the remaining third part must pass through the fire and be refined as Silver and tryed as Gold and then they shall call upon the Name of the Lord and be heard This I say is to be further treated on in the ensuing Discourse SECT II. The Persecutions that befall the Faithful make many and notable Heart-discoveries BUt there is another thing which I aimed at in prefacing this of Simeon and that is the effect which he foretells the falling of many at Christ as a stumbling block the bent of mens tongues against him as the scope of their malice and the swords piercing through the Soul of Mary should have to wit that the thoughts of many hearts may be Revealed Afflictions especially those of the Saints and more especially those that come upon them by the persecuting Sword they cause great searchings of heart This Sword as it worketh impressions of fear and grief in the heart so it causeth expressions of Truth from it It is a Key to unlock open and bring forth the abundance of the heart which before was kept in It gives vent to and draws forth those deep waters of the counsels of mans heart It anatomizeth or rips up all the otherwise concealed intents drifts and dispositions thereof What great heart-discoveries doth it make on all hands It lays open both friend and foe it unfolds the heart both of Patients and Agents yea and of the Dependents and Allies of them both yea and of meer Spectators We need go no further for Instance then those Sufferings of Christ related to in this place especially when they came to a head at his Passion and Death Then did those his Enemies the high Priests the Elders the Scribes and Parisees Herod and Pilate with his Soldiers who before durst not do what they would and were sometimes fain to speak him fair shew themselves in their colours What inveterate Malice desperate Blood-thirstiness self-condemning Injustice devilish worldly-policy immune Cruelty insolent Blasphemy did then swell and burst forth of their hearts Then also did the rottenness of his false and feigned Friends appear Of Judas by selling and betraying him his Master Of the common people who erewhile had followed and admired him and but a few days before had entertained him with triumphant Acclamations and Hosanna's as their King they now display their hypocrisie by their preferring Barrabas before him by their crying out against him Away with him crucifie him and by their wilful taking upon them the guilt of his Blood Nay then did the passers by and by-standers take occasion to shew their spleen by railing and scoffing at him Yea one of his very fellow-sufferers must with his life breathe out his impotent rancor by reviling him Then did also his faithful Friends and Followers disclose what was in them and that both ways both the evil and the good On the one side they generally discovered their weakness of Understanding and slowness of Faith about the Necessity End and Fruit of Christs Death and Certainty of his Resurrection with extream despondency of mind and some of the chiefest of them bewrayed moreover strange inconstancy fear and falshood On the other side there brake forth somewhat of the truth and power of grace in them to wit in Mary and the other women that followed Christ in the Apostles in Joseph of Arimathea and Nicodemus and in the good Thief upon the Cross in them were manifested honest resolutions and much tenderness of affection with some degree of faithfulness piety and courage Lastly in our blessed Saviour himself there was a discovery made In the midst of all those his inexplicable endurings and agonies his heart being with them melted like wax in the midst of his bowels did send forth the most precious oyntments Psa 22 14. and sweet smelling savours of the graces treasured in him above measure and among other admirable and surpassing Love Meekness Patience Fortitude Charity Obedience and Faith oriently shined forth in him So fully did this dissecting effect of the Sword in all sorts of persons then appear And there hath been of late no small
expected promise of divine service to wit the blessing of God upon their ground and tillage and what reason do they find for it who is in the fault in their judgment why they lay it upon God Mal. 3.9 c. Their words are stout against him they say it is in vain to serve God and profitless that they kept his Ordinance and that they have walked mournfully before the Lord of Hoasts The truth was the causes were grosly and palpably extant in themselves and that in the very point of Gods service they despised and profaned his Name they polluted and villified his offerings they grew weary and snuffed at his worship and they robbed him in Tythes and Offerings yet they cast the blame of the fruitlessness of their Religion upon him nay a spice and tainture of this error a proneness to look upon God and his ways somewhat awry even the servants of God are subject unto as was Job whom Elihu is offended at because he justified himself rather then God Job 32.2 Josh 7.7 and Joshua in his expostulating with God upon the defeat befaln the Israelites Army before Ai when the delinquency was in the Camp of Israel and David Psal 77.7 10 when he asked Will the Lord cast off for ever will he be favorable no more when there was no defect but his own infirmity Indeed we are prone many ways to direct our enquiry amiss in regard of the place or subject and to seek most for the fail where it is not in this we are like the Lapwing who makes the greatest fluttering and cry when she is furthest from her nest we are readier to look towards God then man to find it and in looking towards him we are more ready to look into his providences then into his Word and into his Decrees and Purposes then into either and when we do look towards man we are apter to look into others for it then into our selves and in looking into others rather into them that are more remote and distant from us then near home or into the men of our confederacy As when Ahab would father the trouble of Israel 1 King 19 17 he went to pin it upon Elijahs sleeve whereas it was from himself and his fathers house And when Laban made search for his stoln gods he went first into the Tent of Jacob Gen. 31 33 his son-in-law then into his daughter Leah's and lastly into the Tent of Rachel his younger and dearer daughter Secondly We look not with good eyes not with a cleared sight but some or other mist or distemper blears our eyes There are three indispositions ordinarily incident to men in this kind 1. Offence at the thing fallen out 2. Mens partiality to themselves 3. Their prejudice against others 1. Offence at the thing fallen out The Penman of Psal 73. had much difficulty about that case of the wickeds supereminent flourishing and the godlies deep sufferings to find out the reason of it he confesseth When he sought to know it it was too painful for him and from hence was his difficulty the scandalization and discomposure of his spirit at the case as he acknowledgeth Psa 73.2 My feet were almost gone my steps had welnigh slipt He that will ken an object somewhat remote or indistinct he must stand still A man that is in motion especially if he stumble and stagger will lose the view of his object or see but imperfectly Again he saith Vers 21 My heart was grieved and I was pricked in my reins Inferbuit cor meum renes mei meipsum exacuebant My heart seethed like water upon the fire or worked like Bear new-tunned in the vessel or swelled like leavened meal and my reins pricked or spurred me on And through this rising or boyling up of his heart this commotion of his natural passions his head was dazled his understanding or apprehensive faculty was intoxicate as he after confesseth So foolish was I and ignorant I was as a beast before thee Vers 22. 2. Mens partiality to themselves Self-indulgence spreads a vail over the eyes and forestalls the judgment that whatsoever cause of the thing there may be in our selves we cannot easily see it The Prophet Isaiah saith of the Idolater Isai 44 20 A deceived heart hath turned him aside that he cannot deliver his Soul nor say Is there not a lye in my right hand A self-conceited heart is the self-deceiving heart and verily every man in this respect is an Idolater to wit an Idolizer of himself to this degree that he cannot quickly descry within himself the deserving cause of his own miseries which may be there no nor scarce undertake to put the question to himself concerning it he cannot because he will not Favor and affection to our selves will not admit of an evil imagination Jer. 8.6 1 Chro. 21 17 Mat. 26.22 1 Tim. 5 25 of a suspicious reflecting or misgiving thought by our selves No man repented him of his wickedness saying what have I done Where is the man that will confess with David I it is or that will as the Disciples every one of himself Lord is it I Most mens sins in this regard follow after or come behind them they are like Moab Jer. 48.10 Zeph. 1.12 or the men of Jerusalem setled on their lees their faults are sunk down and stay in the bottom of the Cask whilest they draw very clear as if there were no dregs in them It is almost incredible to read how confident and peremptory those degenerate Jews to whom the Prophet Malachi was sent were in their own justification against the several charges layd unto them in the Name and Authority of the Lord He bespeaking them in this stile Mal. 1.6 2.17 3.8 13 O ye Priests which despise my Name they presently retort Wherein have we despised thy Name The Prophet tells them a little after Ye have wearyed the Lord with your words They abruptly interrogate him Wherein have we wearyed him The Lord again challengeth them Will a man rob God yet ye have robed me They roundly demand of him Wherein have we robbed thee Once more the Lord accuseth them Your words have been stout against me They still expostulatingly reply What have we spoken so much against thee See unto what a height of shameless and impudent self-excusation the spirit of man may transport him even then and in those things when and wherein he is most guilty And though we think this prodigious in them yet it is but an instance of the overweening partiality that is in us all towards our selves withstanding all imputation of any blame-worthâ—ness to us and so indisposing us to the abovesaid enquiry 3. Prejudice against o hers We are no less prone to be suspicious hasty and severe in sentencing and faulting other men then we are well-conceited slow to mistrust and favorable in judging of our selves Our Saviour hath decyphered this humor in us where he
faces their affection favor and regard is to them and this sets them up against all the clear lights and admonitions of Gods Word their sin we see is of a blinding nature to them and they blindfold themselvs with it The Law saith of a gift Deu. 16.19 that it blindeth the eyes of the wise and perverteth the words of the righteous this it doth by raising the affections which like a steam or mist about a candle dim the eyes of the understanding So it is in the prevalency of every other sin as well as in that of bribery We say affection is blind love to sin doth deprive the sight and deprave the judgment that when an inquisition is passing the right cannot be discerned There is a place very full and suitable to this in the Prophet Isaiah Isai 44.18 They have not known nor understood for he hath shut their eyes that they cannot see and their hearts that they cannot understand He hath shut that is their Idol spoken of immediately before The Prophet there and in the discourse thereabout doth excellently set forth the infatuating and intoxicating nature of Idolatry and every lust-serving sin is real Idolatry how unreasonable stupid and sensless it makes the followers of it how it prevails not only to tempt and entice them to its committance but to bind and block up their senses and reason from all discovery of their extream folly in it so that they cannot once reflect upon or entertain a thought of their dotage therein though it be never so palpable And this place is sufficient to make good the description I gave before of a known sin we cannot expect to the making of it such that a man do actually apprehend and own and yield it to be a sin It is in the next words said of these men None considereth in his heart or as it is read none setteth it on Vers 19 or returneth or reduceth it to his heart neither is there knowledg or understanding to say I have burnt part of it in the fire c. This phrase none considereth or setteth on to his hearth gives us the sence of those words before and after wherein they are said to have no knowledg or understanding of what they did to wit they had not the practical applicative or actual knowing habitual knowledg principles out of which to deduce an act of judgment they had for the Prophet there abundantly proves what they did was against Natures light common Reason and ordinary sense and therefore in the following words he saith Remember these O Iacob and Israel Remember there wanted no more but an act of remembrance or calling in out of the storehouse of the memory that which was there already layd up and was sufficient to shew them the whole truth of that matter But to return to the point here it is evident that the cause of the Lords hiding himself may be near at hand may be in the very hearts and before the faces of men and yet they not see nor consider it that is they see it not to be a cause of such an evil the thing they see and own and that too much but they understand no such causality or effect by it and the reason why they do not is the darkening and deluding efficacy that their Idolized sin hath upon them The more men set up their sin in their heart and put it before their face as an Idol to wit in affection and regard the more it is out of their mind and sight in respect of entitling or attributing to it the mischief that it doth them they cannot see or find it out in point of causing and procuring that evil to them because they look and fix too much upon it in point of love and affection It is truly that beam in their eye which is not considered it is therefore not considered because it is in their own eye it is too near to be noted and being so close to them it not only scapes espying but it is the impediment that they cannot see any thing else as they ought Thus any allowed sin is a blind or skreen against the enquiry we we are upon by way of efficiency 2. It doth it Meritoriously or by way of provocation it moveth God to deny an answer and this is in the next words Should I be enquired of at all by them q. d. I cannot endure that such persons should come and enquire of me and if they do adventure upon it it shall be in vain This advancement of their Idols and iniquities in their heart and before their face doth mightily incense God and he takes their coming to enquire of him in this conjunction with their sin as a very high presumption and daring affront and indignity put upon him and for it he refuseth and repulseth their enquiry with indignation Suitable to this rejection is that in Daniel when the Church of God whether Jewish or Christian whether under Antiochus or Antichrist I shall not here dispute should be in her time of greatest trouble it is said Dan. 12.4 Many shall run to and fro to wit to understand the rise and continuance of those doleful afflictions and the Angel informs the Prophet Daniel that their enquiry should be of a twofold success according to the difference of the enquirers Vers 10 None of the wicked shall understand but the wise shall understand and the reason why none of the wicked shall understand is immediately foregoing because the wicked shall do wickedly for their wicked doings it shall be that they shall be left destitute of understanding in these Times they may run to and fro but it will be but as it is in the Psalmist like a dog with an unsatisfied mind and the reason is because they go round about like the dog to pursue their sinful lusts with greediness Yea it may be observed this retaining and persistency in their sin when they come to consult with God not only frustrateth their seeking unto him by provoking him to deny them resolution but it procureth a further sentence from God as the words following declare and it is of two parts 1. A penal tradition or delivery of them up to deceits and delusions Vers 4 I the Lord will answer him that cometh according to the multitude of his Idols q. d. He shall not only be denyed that answer which he would have and I would give if he were an obedient and sincere seeker of me that is a friendly and satisfying solution of his doubt but he shall have an answer worse then none an answer of judgment and displeasure and it shall be according to the multitude of his Idols that is as his abominable Idolatries deserve and in some proportion to that kind of sin he shall have no better an answer then if he were enquiring at his Idols he shall have an Idols answer and that was indeed sometimes a dumb mute and answerless repulse as was that of
so is the Ministry thereof In stead of maintaining it is denyed invaded reviled undermined despoyled and discountenanced They that are in superior place are very jealous of any that shall disown their power or take up Arms without their warrant they take such acts to be very dishonorable and treasonable against them but the power which our Lord hath given to the Stewards of his House a Luk. 12.46 is denyed the warfare which he hath ordered and committed to certain hands b 1 Tim. 1 18 2 Tim. 2.3 is usurped at every ones pleasure It is now noted for one step or qualification for him that would obtain favor or preferment that he get up into the Pulpit some other way then by the stairs and door that he have the presumption to preach of himself Whilest this is the way of rising the calling and work of the Ministry advanceth not but goeth down The Gospel preached is compared by our Saviour to a Treasure which he that findeth will sell all that he hath to buy but now there is many a one that had rather buy any thing then it that had rather sell then buy it that in stead of selling all for it would sell or take all from it But I have gone far enough with the first part of our charge in relation to the first sin the contempt of the Word of God viz. that it is Englands sin 2. The second thing is This contempt of Gods Word is Englands reigning sin and so of chiefest influence in the prevention of our prayers This may be evident by a brief application of the afore-given characters unto it 1. It is a general sin whether we respect the whole community or the company of them that give themselves to prayer The Gospel is generally in regard of places and persons preached and heard and in a manner as generally contemned and rejected All those among us to whom the reproach of it is a burden will confess that by the multitude it is and hath been from the first disrespected and disaccounted although they draw near unto it with their lips and ears in seeming to attend and in making profession of it yet all real and hearty esteem and entertainment they deny it If some in the several places where it is preached do cleave unto it as there did at Athens unto Paul the generality look contemptuously or strangely at it Act. 17.34 It is with us as once with Judah in the Prophet Isaiahs and Jeremiahs days Isai 28.9 Jer. 6.10.5.4 5 Whom shall he teach knowledg and whom shall he make to understand Doctrine them that are weaned from the milk and drawn from the brests To whom shall I speak and give warning that they may hear Behold their ear is uncircumcised and they cannot harken behold the Word of the Lord is unto them a reproach they have no delight in it Go to the poor they are foolish for they know not the way of the Lord nor the judgment of their God Go to the great men and speak unto them these have altogether broken the yoke and burst the bonds That which the Prophet Isaiah is commanded to go and write in a Table and note in a Book that it may be for the time to come for ever and ever concerning that peoples despising the Word of the Lord may be also set before us as a Diagram suiting us I desire therefore the Reader to peruse it Isai 30. vers 8. unto 13. These Scriptures do like a glass represent our faces and that as truly and fitly as they did theirs we are thus universally old and young rich and poor high and low wayward and averse from the Word of God 2. It is the common root and mother of other sins and therefore the predominant and reigning sin All the many and mighty sins that break out and overflow in this Land do own and father themselves upon this the contempt and rejection of the Word of God The trampling under foot of this is the opening of the floodgates to the inundation of all sorts of crimes A few instances may here serve This is the cause of that Atheism ungodliness and profaneness that prevails in many among us The contempt of God himself immediately and inseparably follows upon the contempt of his Word He that despiseth you despiseth me Luk 10.16 Psa 81.11 And My people would not harken to my voyce Israel would none of me This is the cause of that gross blindness and inadvertency that men are now involved in both in the matters of God and in those of Civil right and polity They have rejected the Word of the Lord 〈◊〉 8.9 and what wisdom is in them This is the cause head and spring of all those strange damnable and contagious Heresies and false doctrines that now so monstrously abound with the proneness of men to receive them and their height of confidence in them Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. for this cause God shall send them strong delusion that they should beleeve a lye This is the cause of that disorder discommunion and anti-disciplinary carriage and disposition appearing in the Church of God among us Men are come through pride and inordinate lusts to ravel and trample under foot that order and authority which the Apostles of Christ from him have delivered unto us in the Word as sometimes the Corinthians in some particulars did * 1 Cor. 11 17 c. 2 Cor. 10 8. Some ungodlily spurn at others overweeningly undertake to mould after their fashion or to transcend Scripture Rule and Institution This is the cause of the warrantless and bold usurpation of the work of the Ministry in preaching The Word of God is become base and mean in the eyes of people therefore it is thought a light and easie work to dispense it any man is fit enough for it no matter who takes upon him to speak it Mens irreverence to it hath begotten arrogant and unskilful speaking of it As Jereboam when he and the people were perswaded the worship ordained of God was too much for them he then made two golden Calves to be their gods 1 King 12.28 31. and of the lowest of the people to be their Priests This is the cause of that base fear of men and obsequiousness to their commandments even where persons are convinced otherwise in their consciences Laying aside the Commandment of God ye hold the tradition of men Mark 7.8 9. Full well ye reject the Commandment of God that ye may keep your own tradition If the Word of God were of more weight and force with men the precepts of men repugnant thereto would be of less or no value Lastly This is the cause that the irreligious heathenâ—sh practise of Divination Astrology and Prognostication is grown into so much request and use The great Prophet of the Church whom the Lord hath raised up and hath appointed