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
liberty in sinning this oak they had Christ had made them free these wretches here took Moses permission for a warrant and a cloake for their sinning Like colours Vse and pretences see we even at this day in many of our people sinning See we a few of them 1. Yee shall see the examples of Saints pretended But let men enquire how lawfull or whether by priviledg or whether in the same manner upon like grounds For these cases often vary actions 2. Scripture abused its lawfull to do good on the Sabbath c. But remember they must be necessary good duties yet so as that it may not be thine own works they must ever be works of mercy 3. We must live saith the usurer Answ And thou must live in obedience to the law of God besides the strumpet and the thiefe may pretend the same 4. Humane law and connivence of Magistrates Answ Here the Lord tries thee whether thou doest indeed in sincerity fear God 2. Connivence in Magistrates warrants not transgression in the people 3. Distinguish we must betwixt permissions and commands 5. Commands Answ All such must have limitation in the Lord Eph. 6.5 See Hos 5. Therefore take heed to your spirit that ye deal not treacherously And admonition of three branches 1. A duty 2. A Reason 3. A meanes to perform the duty Admonition drawn out of the former words Sith this liberty of divorce is so cross to Gods ordinance so contrary to his intendment manifested in creation so hatefull to God so injurious to the wife with whom a covenant is entred therefore keep your selves in your spirits and transgress not Out of the illative thus made we may observe the reason why it pleaseth the Lord to convince of sins Observ and to use aggravations and it is for our admonition that we should take heed how by them we defile our selves The end of conviction is our admonition See Ezek. 18. and Ier. 18. Now Brethren the Lord hath dealt mercifully with us in this kingdome this way by many meanes labouring to work conviction and happy we if it might have this effect to work in us admonition and care to avoid sin The usuall meanes whereby the Lord convinceth of sin are these 1. His word 2. Afflictions 3. His vengeance on others 4. The controllement and check of our own conscience And in none of these hath the Lord been behinde with us as Paul sin is not imputed where is no Law and Rom. 5.20 The law entred that sin might abound Beloved in daies of blindness many sins were swallowed up that were most fearfull in the sight of God Idolatry blasphemy breach of Sabbath c. And those that are every where called works of darkness Now in these dayes of light the Lord hath shewed us what is good Mic. 6.8 and as well what is evill by the light of his word shall it not be our shame if being convinced of sin we continue therein Second meanes afflictions the smart whereof discovers also the hainousness of our sins in time of ease sins sometimes are known but scarce throughly considered afflictions Iob 33.16 Open the eare c. And how the Lord hath dealt with us this way if we have eyes we cannot but see following us with many of his plagues and heavy judgments even Pharaoh could then under affliction confess I have sinned Third meanes of conviction exemplary vengeance of which besides the records of Scriptures other stories are frequent and the Lord thereby would shew unto us how to esteeme and account of our sins Usurers many brought to beggary drunkards cloathed with raggs false swearers ruinated in their families adulterers brought to a morsell of bread these are our convictions would God they were our warnings Fourth meanes check of conscience The heart smites it self 1 Sam. 24.5 and 2 Sam. 24. As the Disciples of Christ did not our hearts burn within us Luk. 24.23 whilest he talked with us and opened unto us the Scripture The like question if I should propound unto us I know they would answer they have often felt it Beloved happy he whom the Lord thus chastens if he be thereby admonished and woe to us if being convicted of sin we still continue therein Beloved let me exhort therefore every one of us to whom the Lord hath been thus merciful to reveal our sins and to convince us of them that the Lord may attain his end in us to work in our hearts a care to depart from evil how are we convinced in our judgments by the Lords judgments of many fearful and crying sins Why resolve we not to leavthem Let me add reasons 1. Continance of sin after conviction as it hardens the heart so makes it the sin much more haynous in the sight of God If ye were blinde ye should have noe sin Joh. 9.41 Jam. 4.17 To him that knowes to do well and doth it not to him it is sin with an emphasis Every sin after conviction is doubled Ezr. 9.13 after all this we have sinned 2. Reprobates ascend thus far to see sin and acknowlelg it Pharaoh could say I and my people are sinners but forsaking of sin is that only that argues sound grace The fear of the Lord is to depart from evil to hate pride arrrogancy and every evil way Prov. 8.13 Wherefore beloved let us thus resolve every of us as it pleaseth God more and more to enlighten us to see our sins and rightly to know them so with all speed and earnestness to leave them I doubt not but Prophecy at this day hath in many of us the same effect that it had in the Primitive Church by Gods ordinance 1 Cor. 14. Would God! as it convinceth so it might work detestation and care to avoid sin Observ And hence may we observe an order to be kept of us in ministring admonitions unto the people First to convince Then to admonsh and exhort that is First to make sin known before we admonish to leave it and this that enjoyned 2 Tim. 4.4 with doctrine implying that doctrine must be the ground of all exhortations and admonitions And the practice of Prophets is First to labour to convince then exhort they to forsake Jer. 3.13 14. Know thine iniquity then turn again Reason of it conscience ever works upon principles of judgment till those be planted conscience never doth her office in accusing or condemning Therefore it is that an erroneous or ignorant conscience is never moved with any reproofe never so sharp any threatning never so severe persecution a grievous sin yet while not known to be such or thought erroniously to please God Ioh. 16. never moves conscience 1 Tim. 1.15 16. And therefore mark deal with an ignorant body that is not informed give him the best exhortations use the forciblest perswasions thou movest them no more then so many stones c. Now brethren let us learn hence the method of admonition it 's a duty every where injoyned unto us and that
and for the wicked these conclusions shall be proved 1. That it may well enough accord with the justice of God to forbear prosper bless in temporall things even wicked men Eccles 9.1 First of all know we that the will of God and his appointment is the rule of justice see this Rom. 9. in the case of Election and Reprobation God wills not things because they are just but they are just because he wills them This conclusion throughly seated in judgment stops the mouths of wicked men and restrains from many blasphemies so that though the Lord bear yet considering it 's his will who may finde fault The second conclusion that the Lord is an absolute Lord having free power to dispose of his blessings and no man may ask a reason of his counsells Rom. 9 11. Seeing then that these things are all his own who should ask him a reason of his dispensation See also Matth. 20.15 A third conclusion that what is lawful for men cannot but be much more lawful for God But man sometimes delayes and his delayes are not censured of injustice The Prince useth not allwaies martial law but in extremity when he fears outrage they are kept in prison till the day of tryal and conviction and after conviction and condemnation have a respite to prepare for death and thus the Lord deales with the wicked respitting and delivering them and therefore weigh by the end not by the beginnings A fourth conclusion that the Lord for good ends reserves the wicked to punishment and in the mean time prospers them with temporalll things as 1. For exercise of his children so Ashur Isa 10.5 deferred to execute Gods wrath upon Israel and Jerusalem so the Gibennites reserved to be Pricks in the eyes and thornes in the sides of his children and thus the Lord at this day reserves And beloved what would become of us were it not so 2. To declare his power 1. in preservation of his own children how wonderfully shews this the power of the Lord that notwithstanding all the attempts of the wicked yet still his Church is preserved as Exod. 1.12 The Israelites vexed but the more vexed the more encreased 2. In conversion Beloved it may be there are amongst the very wicked themselves some in whose conversion and salvation the Lord means to glorifie his rich grace Mat. 13.30 Not the tares but the wheat also If the Lord had taken away Paul in persecution his grace had never so much appeared and this that we see daily men brought from power of darkness to the kingdome of Jesus Christ 3. In their overthrow and confusion never had Gods name been so marvellous over the world if he had presently shewn his power in the destruction of Pharaoh but thus permitting him to fortifie himself and then to overthrow him this shewed his power like at this day when they are flourishing like Cedars then cuts he them down A third end this serves much to illustrate his justice when he thus beares and invites by all meanes to repentance and yet men turn not I gave her space to repent Rev. 2.21 Who cannot but acknowledg the justice of God in their condemnation Yea beloved what if wicked men are punished what if punished in these very things wherein they think themselves blessed These two things I will briefely evidence First that the wicked are never without punishment Secondly that the very blessings for which they applaud themseves are their punishments For the first know we that punishments are not all of one sort some are internal some external some Eternal Now for internal punishments we see them evident upon them as 1. Horror of conscience in many of them can there be a more fearful judgment This perhaps we see not but they feel in their inward restlesness Isa 57. ult See Cain flying if he could from himself Pashur a terrour to himself Ier. 20.4 Achitophel hanging himself as the Romans were wont to make the crucifyed carry their own cross so God hath made the wicked to carry this cross of an evil an accusing conscience Ob. If it be said they all feel it not Ans First that I much doubt of Secondly they have judgment much more fearful hardness of heart the fearfullest judgment that God in his wrath can inflict see in Pharaoh Thirdly sins themselves are fearful punishments Rom. 1.24 26 28. And what drudges they are what toil they take to enjoy the pleasures of their sins How unquiet sleeps what filthy belchings feels the drunkard Temporary are in their persons or in the things about them as sometimes graceless and unfortunate children besides these there are paenae posthumae surviving plagues The posterity smarts for the sins of the fathers Job 21.19 God layes up the iniquity of the father for the childe And their very outward blessings what curses are they unto them The riches of the wicked suffer them not to sleep fill them with cares and sorrows many and many their honours exposed to envy their pleasures have bitterness c. Eternal punishments are those that are respited till after this life Now brethren Vse see we the use of all this Hence may Gods children learn to stablish themselves against that common temptation wherewith Satan sometimes annoies them and labours to draw them from their confidence Differtur non aufertur wait but a while and thou shalt see the Lord manifest his justice in their punishment and overthrow And hence likewise let wicked men learn to terrifie and dismay their hearts c. For the second that it may well agree with the justice of God thus to afflict his own children First there is none so just but must be forced to confess he hath in him what deserves punishment no not Infans unius dici we bring corruption out of the womb and suck it from the breasts of our mother Psal 51.5 Rom. 5.12 It s true that Achans children perish with him but yet not without their own sin being corrupt by nature so of the dearest servants of God And who is there under any affliction but must needs say as that good thief on the cross I am justly in this condemnation Luk. 23.41 view them in their original or in their end they are good for Gods children Their end 1. Exercise 2. Chastisement as exercises 1. Firmant 2. Probant 3. Praeeunt 1. Firmant Afflictions are Gods schoole-houses wherein he traines us up to hardship skill in sailing is best learnt by tempest in warfare by fight as trees tossed with winde take deeper root so c. and those tenderlings unused to hardship how doth a little affright them 2. Probant Deut. 8. and without these men know neither the soundness nor measure of their graces affliction tryes how many please themselves in their graces whom affliction discovers to be but hypocrites They shew also what thy strength is 3. Praeeunt when as by example they draw others as Phil 1.14 and Abel's bloud still cryes to imitate his
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
Observ by acceptation See 1 Tim. 2.8 Lift up pure hands I say done in faith for otherwise all unclean to the unclean Tit. 1.15 and secondly in obedience when things are done that God commands I add last of all by acceptation to exclude that Doctrine of Papists touching perfect inherent Purity Now that they are not perfectly pure by inherence of inherence of purity appears 1. Because sanctification imperfect Rom. 7.20 2. Because Gods Children pray to be judged in mercy So David Psal 143.2 3. Cannot justifie Object But it proceedeth from the Spirit of God and grace of Christ I answer Yet through imperfect instruments which defile them The perfectest Scrivener marrs his proportions by an ill Pen The perfectest soul though it move perfectly yet cannot make a lame man to walk upright The cunningest Musitian makes not an untuned Instrument sound perfectly The purest water is defiled in a muddy Channell How then pure By acceptation as above 1 Pet. 2.5 And this should comfort Gods children in all their weak services thou they cannot do them Vse without many imperfections 1. If thy person be united unto Christ thou art judged as in Christ not as in thy self 2. If apprehension of Christ in every service 3. If there be striving against impurity 4. If bewailing of imperfections Lastly Observ the ground of pure worship apprehension of the greatness and Majesty of God Ever according to apprehension of greatness so is veneration performed Labour then to know the greatness of that God whom thou servest and that by experience otherwise thou canst never with that humility and reverence perform his services Heb. 12.27 28. Consider then the Power the Justice the endless Mercy of that God to whom thou performest thy due worship and service VER 12. But ye have profaned it in that ye say The Table of the Lord is polluted and the fruit thereof even the meat is contemptible c. IN the eleventh verse A judgment denounced against the Jews viz. the taking from them his Word and Worship and giving it to the Gentiles Here a Reason given of that judgment That they had polluted the Name of the Lord proved by particulars three in number v. 12 13. And ver 14. A Curse threatned The parts two 1. A Crime imputed 2. A Curse denounced The Crime polluting the Name of God amplified by specifying particulars 1. The Table of the Lord is polluted 2. His meat contemptible 3. That under the shew of devout service they served him with the basest Curse ver 14. with other reasons All comprised in the description of these Hypocrites 1. By their Title Deceivers 2. By their fair promises 3. Slender performances Table for Altar Altar for sacrifice and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is polluted that is as a common profane work in performance whereof speciall reverence is not requisite Polluted my Name Ezek. 36. Not that any reall blemish can come to the Majesty of God but for that their Facts were such as in their nature tended that way So that the sence is My Name and Majesty which you should tremble at and reverence you have as much as in you hath layen blemished and dishonoured by your unreverend and unrespective behaviour in my worship and by esteeming so lightly those things that I have ordained for your maintenance It is an high point of dishonouring the name of God Observ either basely to judg of or perfunctorily to perform the worship of God The Apostle 1 Cor. 11.29 speaking of one part of the worship of God celebrating the Lords Supper thus notes the sin of such as come without due preparation to that Sacrament Their sin is that they discerned not the Body of the Lord that is whereas the Bread and Wine at the Lords Supper were separated from common use and set apart to represent the Body and Bloud of Christ and so ought with all reverence to be received They came to that holy Banquet as to a common drinking they discerned not the Lords Body that is put no difference betwixt those holy Elements and other ordinary repast but came thereto as to an ordinary banquet See the hainousness of the sin in comparison and in the punishment Ezek. 33.31 The Lord speaking of the sin of that people in hearing the Word of God notes their vile and unreverend practice that they came indeed to heare but how As if they had been to hear a Caroll or idle Song so far were they from trembling at his Word And mark whether it argue not a base conceit of the Majesty of God thus slubberingly to do his worship Take the Comparison that the Prophet makes Offer it now unto thy Prince Vse 1 See we then whether this high profaning of Gods Name be not rife in our people And Beloved consider it well ye shall see it generall It is a great part of the worship of God to hear as we ought the word of God read and preached unto us by his Ministers yet see whether that the Lord complains of by Ezekiel chap. 33. be not the generall sin of the people that Preaching seems to them Prating and the learnedst Sermons of no better esteem than old wives Fables The celebrating of the Sacraments an high part of Gods worship yet see how those in whom superstitious reverence is abolished profane contempt is evident not only by unreverent leaving them but by unreverend handling them we justly condemn Popish Adoration but it is too too evident that they scarcely sinned more In Idolatrous adoration then we in careless handling these holy mysteries In medio virtus Adoration of the hoast we must all detest as abominable Idolatry but profane irreverence should be as much fled from Prayer a principall part of the worship of God yet how sleightly performed that wandring of the eye and idle gazing in the midst of devotions argues unreverence c Yea let me aske the hearts of Gods own Children whether we have not all cause in in this point to condemn our selves and pray with Naaman The good Lord be mercifull unto us in this How leap many from their ordinary Callings into the Temple and rush illotis manibus ad sacra Vse 2 Let me therefore in the second place exhort as Paul Heb. 12.28 Let us have grace to serve God that we may please him How is that with reverence and fear Mark Reasons we cannot otherwise please God It is not babling in prayer but reverence in prayer that God accepts not hearing but trembling at his word Isa 66.2 Not receiving but discerning the body of the Lord. 2. Our God is a consuming fire that is though gracious unto his Children yet incensed even by them his wrath burns though not to their utter destruction yet to their heavy astonishment 3. Eccles 5.1 2. Gods Majesty our baseness 4. Amongst heathen a Principle Vt ne quis ad sacra illotis manibus They had their purgings and purifyings before they came to worship their Idols and they shall
will best be manifest by Gods reward In this life his blessings shall follow thee so that men shall say surely this man fears God though condemned by us for the Lord rewards him or else after this life And it reproves this vice so rife in all states whose own tongues must be the Trumpets of their own Praises but saith Solomon Let another mans mouth praise thee and not thine own Hast thou been bountifull to the poore Let their Lips bless thee and let thy works praise thee Prov. 31. and let it be thy desire to approve thy heart unto God to be upright Take heed of vainglorious ostentations they are the brand of hypocrisie A second property of an Hypocrite is this devoutest in pretence slenderest in performance Here they say they are tyred with bringing so heavy a sacrifice when alas So slender that they might blow it away read Isa 58. and the Pharisees Mat. 23. Emptiest Vessels sound loudest and the veriest Hypocrite pretends most devotion See this at this day in Church of Rome Vse none in pretence fuller none in truth emptier of sound devotion How many prayers have their Monks creep at midnight to their devotions to their Mass c. as if they were the devoutest men in the world And what are all their prayers but meer Lip-labour it being their rule that Prayers never so barbarous though without understanding are acceptable unto God And how many alas in the Church of God that would seem Pillars on whose shoulders the whole building of the Church rested indeed doing nothing either by Doctrine or life that tends to building like antique faces that ye shall see in Churches at the bottome of pillars that seem to bear all on their shoulders being nothing else indeed but the meer complements of building And amongst our people ignorant whose lips move faster in their private devotion Or whose prayers more idle and abominable Having neither knowledg of the Word to direct nor faith to assure them nor sence of wants to enflame their desires of obteining Well Beloved Let this ever be noted in a Child of God his performances most his pretences least and this the brand of an Hypocrite to pretend greatest and practice the least devotion If we take our common reading that varies from the originall Text though it be consonant to the Analogy of faith Two other notes of unsound people in the worship of God are here propounded 1. Wearisomness in the worship of God 2. Impatience and murmuring at divine impositions Wearisomness in the worship of God Observ A note of an unsound heart Amos 8.5 When will the new Moon be gone Reasons of this are 1. That their minds are setled on earthly things and they are their Treasure and thence it commeth that every thing is irkesome that deteyneth from them 2. Lack of love to the Majesty of God for surely to such as love God his Commandements are not grievous 1 Joh. 5.3 As it is said of Jacob that his seven years service seemed unto him a short time because he loved Rachel So c. 3. That they feele no sweetness in the service of God as Peter 1 Pet. 2.3 If they had ever tasted how sweet the Lord is they would long after the sincere milk of the Word Now see whether this note of an unsound heart shew it self in our People in hearing prayer c. See but the behaviour of carnall men At an idle Stage-play men can sit half days and nights at their Cards and Dice whole nights drudge after the world all their life long and never weary but when we come to a Sermon every minute beyond the houre seems tedious unto them their devotion spent and ever in Preaching and Prayer that is commended short and sweet Now this I dare say A man thus alwaies calling for shortness for that the service is wearisome gives evidence he never tasted of the sweetness of the Word of God A Child of God is of an indefatigable desire and unwearied endeavour Isa 58.13 They call the Sabbath a delight Psal 110.3 They came willingly at the days of assembling Psal 1.2 Their delight is in the Law of God and therein they meditate day and night And David again When shall I be satisfied with the pleasures of thine House Psal 42.2 And though it be true that upon the best of us sometimes such irkesomness creeps yet this I know is true it is bewailed of Gods Children and earnestly striven against by all means VER 14. But Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my name is dreadfull among the heathen HEre followeth the second part of the Chapter A Curse denounced wherein these Particulars 1. The Curse 2. The Reasons First From description of Hypocrites Secondly Of Gods Majesty In the description of the Hypocrite we see 1. His Title A Deceiver Machinator a plotter and deviser how to deceive to wit with shews of devotion Deceivers they are 1. Of God in intention dealing cunningly with him in his worship vowing many things in extremities performance none or slender 2. Of men It shall not be amiss a little to note how First one cunning they have that they may seem holy and devout they are commonly first and sharpest in censuring and condemning others Mat. 7. In the mean time dissolute in their own lives and the least moats they can espy in another their own beams in the mean time dissembled our Saviour carped at for conversing with sinners and oppressors themselves notorious for rapines and extreme oppression A cunning sleight and rife at this day among many That they Censoriously judg of others take liberty over-enough in their own lives Whereas true love covers 1 Pet. 4.8 and is compassionate Gal. 6.2 A second cunning they have in deceiving men withall is externall conformity to the parts of the Worship of God when as in private life none more negligent or careless then they If a man had seen the devotion of Pharisees in their Prayers would he not presently have said behold a devout man yet in private life who more abominable measure thy self then by private carriage But their worst deceit is That by all this they beguile their own souls as Jam 1.26 failing of all their intentions And voweth Their second property is that they are forward to vow the best in their extremities when Gods hand is upon them nothing too dear for him but when Gods hand is removed as if they repented their forwardness they serve him with the corrupt This ye may see in Pharaoh when Gods hand was upon him Moses and Aaron sent for sin confessed great mind to let Gods people go when Gods hand removed then to limit and distinguish they might but their children must stay then they might go but their Cattle must stay behind See we whether this be not in our people when
fear of death oppresseth them then how carefull will they be If God restore them to health then all but delusion as in Achab A little for ease health restored no token of humiliation or repentance So in spirituall extremities whilest conscience affrights all the world for a conscience yet presently their old By as taken unto Generall vow made in Baptisme broken Now Beloved Let us beware of this mark and brand of Hypocrisie and what we vow let us make conscience to performe it is ill dallying with the Lord Let me add the Curse as a reason to press it Curse outward Eccl. 5.4 5. Inward in hardness of heart as we see in common practice their last end worse than their beginning And here I may take occasion to treat shortly of the Doctrine of Vows A Vow is a solemn What a Vow is and holy promise made unto God deliberately and with advisement whereby we bind our selves to do or omit something that we know is acceptable unto him I call it first A promise next a solemn and religious promise to put difference betwixt promises made unto men Thirdly unto God because this a part of Invocation and Confession The matter of Vows things acceptable unto God Whether they may be made under the Gospell I take it yes perhaps not that necessity now that then was but yet lawfulness the same because 1. Helps of devotion when rightly understood 2. A common Vow made in Baptism renewed in the Lords Supper after the ordinance of God 3. As testimonies of thankfulness c. Yet indeed sundry Caveats there are herein to be observed let me touch the principall First Some concerne the matter of Vows In this matter are two things 1. Lawfulness 2. Possibility Lawfulness for when we vow things unlawfull we profane the name of God nor can this be acceptable unto God Against this condition sinned those Jews that had bound themselves with Vow and Oath not to eat till they had slain Paul and those vile wretches amongst the people of Rome that with solemn receiving of the Sacrament bind themselves to the murther of the Lords Annointed Such those of our people our Gallants especially that vow revenge and that Vow once made no means of appeasement thus Vows that should be bonds of obedience become obligations to rebellion and disobedience 2. Possibility of things in our power that we have ability by grace or other means to perform for what a dallying were this with the Lord and how presumptuous on our part to vow what we have not power to perform Thus sin Papists at this day in vowing continency in single life A thing out of compass of mans power except there be speciall grace given of God And Object whereas they say so are repentance new obedience but by grace possible Answer Grace is of two sorts Answ one necessary to Salvation such repentance this promised to all Gods Children upon their endeavours The other speciall and given to none but by speciall priviledge 1 Cor. 7.36 A second Caveat to be respected is the state of our Persons namely That they be sui juris Free men Reason is because otherwise there is a disjointing of Gods Ordinance and a robbing of men of that honour which God hath given them Therefore Num. 30. when a Child or wife hath vowed any thing without privity and consent of Superiours the Lord gave them power to abrogate it And therefore they in the Church of Rome that allow unto children authority to vow Monastical life without free consent of their Parents abominable A third thing to be regarded is the manner and grounds of vowing See Eccl. 5.2 Be not rash with thy mouth c. Deliberation in this case much to be regarded as first of the matter wherein Jephtah sinned Judg. 11. Secondly Whether we have assurance of strength and power to perform what we vow 1 Cor. 7.35 otherwise we make them snares unto us and unnecessary entanglements Thirdly Whether God call us thereto or no for then may we assure our selves of assistance in performance And this calling is gathered partly by necessity partly by assurance of ability Fourthly the end not merit but as helps to us in obedience So if a man shall find a Vow may be a bridle unto him for some excesse or a spurr to devotion lawfull not otherwise Fiftly That it be done seldome and sparingly otherwise Satan gets advantage and such wounds are grievous Sixthly That we be void of presumption and therefore good in all Vows to interpose that condition if God will if God permit Many through presumption have fallen to their more grievous wound as Peter c. Last thing is performance of Vows every where urged as Eccl. 5.4 Psal 116.18 Vovete reddite vow and pay unto the Lord Vovete is hortatorium yet reddite imperatorium wherein ancient Divines require three things 1. Haste to performance Eccl. 5.3 Defer not to pay it this in the common vow of Baptism violated 2. That it be full payment without diminution See Eccl. 5.5 I did not foresee what would betide as Ananias Act. 5. Pharaoh and our people 3. Discretion this the sin of Jephtah as Hierom saith he was in vovendo stultus In reddendo impius Folly he shewed in vowing for if it were generally understood then if a Dog or an Ass had met him he should have performed it again as foolish in performance For 1. The Law of God had provided redemption of some even lawfull Vows 2. Being so fondly vowed rashness was to be repented but the Vow not to be performed Votum duplex absolutum conditionatum Lastly About dispensation with Vows the quaere is whether dispensable or commutable Answer is when as lawfully made unto God cannot be dispensed withall but by the Lord himself for none can dispence with the Commandements of God Therefore Papists here taxed And let the Use of all this be thus much unto us Vse That what we have vowed unto God we make conscience to perform and so to perform as we have vowed Eccl. 5.5 Vows are of two sorts publique and solemn singular and private c. I would be Author to no man to be hasty in vowing seriously weighing humane frailty but if he have vowed let him make conscience to perform For I am a great King First in largeness of command 2. In power of administring as appears that he hath all Creatures at his command therefore styled Lord of Hosts His Kingdom is of power of grace of power over the very wicked seen in restrayining in over-ruling in destroying his Enemies Of grace in collecting in protecting in glorifying his Church The Use is Vse that we therefore serve him with reverence and fear Heb. 12.28 According to greatness reverence usually proportioned It is fearfull to fall into the hands of the living God My name is dreadfull among the heathen His name that is Himself Dreadfull that is terrible and withall reverend Terrible to the Wicked reverend to
Let light shine by good works See 1 Cor. 9. ult and the mystery of Vrim and Thummim that is light and perfection that ought to be in the Priests Fourth That all this was done in sincerity and uprightness of heart this that Paul challengeth to himself 2 Cor. 1.12 and counts it his chief comfort walking with God that is when a man is not carried away with the streame of the times but keeps on a constant endeavour of approving himself and his heart to God Vse 1 Reproved here all such as in place of Teachers teach not at all and these of two sorts 1. Some for lack of ability as how many amongst our selves in this Church of England 2. All such as having ability yet use not their gifts to the good of Gods people See 1 Cor. 12.7 the gifts of the Spirit are given to profit withall called dispensers 1 Cor. 4.1 and 1 Pet. 4.10 As we have received so we must minister the same gift to edification Secondly Those that teach but teach unsoundly whether gross errours or quirks of their own wit The Apostle dealing against this kind of Teaching thus saith That their labour and reward is all lost 1 Cor. 3.15 They profane the Temple of God and the Lord shall destroy such Thirdly Those that teaching truths and nothing but truths yet walk inordinately to the disgrace of truth hinderance of the Gospell How many such are every where causing Christs ordinances as the Sons of Eli 1 Sam. 2.17 did the Lords sacrifices by their ungracious lives to be loathed Fourthly That are outwardly painfull and honest vet without uprightness of heart in the sight of God Phil 1.15 Some such spoken of that preached Christ indeed but it was out of envy or for filthy Lucre such an one was Judas And would God many such did not discover themselves dayly their sins cannot be hid 1 Tim. 5.24 Vse 2 Now this as it teacheth us in place of Ministry to labour to be such so you that are the people to pray God to give such Pastors unto his people Mat. 9. ult Pray God that he would thrust forth Labourers into his harvest Beloved How our Church groans under the burthen of such idle Idoll or profane shepherds we see and can talk of would God we could heartily bewaile and as becomes us pray heartily for redress no doubt we should see the work of the Lord goe faster forward And did turne many away from iniquity In this clause we have expressed the effect of these Levites thus demeaning themselves They turned many from iniquity Sense How is this said of the Ministry when conversion is made the peculiar work of God Answer As to Instruments because by them the Lord works conversion faith repentance c. Therefore we are said to save others 1 Tim. 4. ult to wit as Instruments because without us God ordinarily saves none and by us and the foolishness of Preaching saves them that believe therefore 1 Cor. 3.9 said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-workers with God and Instruments effectuall Ministers by whom ye have believed so to remit sins as Instruments and Ministers So then here observe That the Ministry of the Word Observ in the mouth of a faithfull Pastor is not ineffectuall but is Gods strong power to Salvation Rom 1.16 See Isa 8.18 Loe me and the children which thou hast given me 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God Heb. 4.12 mighty in operation 1 Cor. 14.25 Prophecy humbles and makes fall down The reason whereof is The promise of God and his good pleasure I will be with you that is not only to protect you and to assist and enable you but to bless your Ministry Object Sometimes ineffectuall Answer A double effect of the Minister 2 Cor. 2.15 16. Isa 55.10 As the show and the raine 2. Fruit may be that is not seen as in Elias his time seven thousand but invisible Rom. 11.4 Act. 18.10 much people in that City 3. Though blessing promised yet times and seasons kept in Gods power as Act. 18.10 The day of visitation is not come Vse 1 This should be our incouragement to whom the Ministry of the word of God is committed if we walk uprightly in the sight of God howsoever perhaps we see not at the first the fruits of our labours yet keeping our selves in the waies of God and waiting on him we expect a blessing It is truly a discomfortable thing to be a Minister to take paines where no fruit appears it made Jeremy resolve to speak no more in the name of the Lord Jer. 20.9 and secondly Paul shakes his raiment Acts 18.6 but is reproved of the Lord. Vse 2 This should teach us not to despise the Ministry of the word of God being ordeined to be so powerfull an Instrument to convert many such speeches there be of profane men they cannot remember that ever they were the better for any Sermon they heard It may well so be for this seed takes not root in all grounds But this I dare say He that with an honest heart hath heard Luk. 8.15 can say He seldome hath heard Sermon but he hath been bettered thereby how powerfull feele we it ripping up corruptions in humbling for sins in furthering with comfort c And let such as have not felt their power suspect their State VER 7. For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts GLoss of Papists Hence they deduce That Priests cannot erre how absurdly See ver 8. They had forsaken the way and caused many to fall Know we then That this no promise but a prescription of duty The Lord doth not promise that they shall be free from errour but prescribes what were their duties namely to labour to be even a treasure-house of knowledge for the people of God so also that place 1. Tim. 3. understood of Office not of Fact Hence then may we observe Observ What the Office of a Pastour is He must be such an one as is stored with knowledg of the will of God See Mat. 13.52 The good Scribe c. Those many offices required of us shew it as to be able to resolve all doubts to convince errours c. Tit. 1.9 This knowledg is of two sorts 1 Theoreticall 2 Experimentall both these necessary in a Minister And it should teach us Vse as Paul 1 Tim. 4.13 to give attendance unto reading c. Ignorance and Idleness fit not of all men else a Minister Secondly Pray God for such it is his great blessing when such are given Jer. 3.15 to feed us with knowledg and with understanding The next is the duty of the people in respect of such a Minister to seek the Law at his mouth Hence then we collect That it is Gods ordinance Observ the people shall depend on the Ministry of the Word See 1 Thes 5.28 Despise not Prophecying
Heb. 10.25 Forsake not our assembling together For this cause many difficulties and obscurities mingled in Scriptures many things hard to be understood f 2 Pet. 3.16 perverted by the unlearned and unstable of which we may say as the Eunuch to Philip Acts 8.31 How can I understand without a guide or an Interpreter And secondly For this cause it pleaseth God by little and little to give his graces a little knowledg a little experience Wherefore But that he may continually keep as it were an appetite and edge upon our desires Therefore also many decaies as in buildings Ephes 4. that what we seemed best to know we forget comfort and consolation not stable c. namely by this means to evidence the necessity of using an Interpreter Therefore Beloved Vse they are deceived and do deprive themselves of much comfort that content themselves with their own private meditation and study of the word of God and refuse or neglect publique Ministry That they use private endeavours I blame not but that they neglect the publique Ministry this is their heavy sin and unspeakable discomfort And yet I know a common opinion and practice of many that they are perswaded by private reading they may come to know God in Christ to Salvation Now Beloved I will not say simply but that some man namely such an one as to whom the Lord denies the publique Ministry may come to saving saith by reading no nor but that a man living in the Church may come to a great measure of discoursing knowledg But this I say A man that may heare and will not and contents himself with private duties he shall never come to know God to Salvation The Reason is God usually breaks not his ordinary course when it may be had 2. He hath cursed all private devotions where the publique Ministry is contemned Pro. 28.9 He that turneth his eare from hearing the Law his prayer shall be abominable his study reading all is accursed unto him And therefore mark when you will such men how it pleaseth God to give them up many times to foul and gross errors in judgment and life wherefore I say again Despise not Prophecying He is the Messenger of the Lord of Hosts 1. His Office 2. The Author of it See we the message Rom. 10.15 2. Cor. 5.20 From whom sent from the Lord of Hosts Now this teacheth us that are Ministers sundry duties Observ 1. Not to add alter or diminish any thing of that Message the Lord hath put into our mouths this the office of a good Messenger Secondly You that are the people are taught with meekness and reverence to entertaine our Message howsoever distastefull unto you considering we are but Messengers Thirdly seeing Messengers of the Lord of Hosts you are taught reverence to us in respect of our Message The contempt of a Minister in respect of his Message is the contempt of him that sends Mat. 10.40 And that contempt the Lord will never suffer to go unpunished When f 2 Sam. 10. David saw how his Messengers whom he sent to Hanun to entreat of peace betwixt them were used or rather abused by him his wrath is enkindled and justly against him And let all those that despise Ministers lay it to heart Ye have heard of the sins of Sodom and Gomorrah and how the Lord made them ensamples of his vengeance believe it for the mouth of truth hath spoken it very Sodomy it self is not a heavier sin nor more severely punished in hell than this of despising a Minister in the saithfull discharge of his Ministry VER 8. But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts ORdinary Pastors many erre Observ and teach false Doctrine For Explication Pastors of the Church are of two sorts some extraordinarily raised up by the Lord extraordinarily assisted by his Spirit such were Prophets and Apostles of whom Peter saith 2 Pet. 1. ult That they spake not of any private motion but even as they were inspired by the Holy Ghost Ordinary such as by ordinary calling are deputed to the Office of Teaching of these whether alone or collected it is true they may erre First That they have erred See Mat. 23. Scribes and Pharisees sate in Moses Chair had ordinary calling and succession without interruption yet had they Leaven mingled with their Doctrine Mat. 18.8 And lest any should say That Singularly they might erre but not Collected See Mar. 15.64 High Priest and all assembled and yet conclude of Christ He had blasphemed Secondly if not then because they spake infallibly by inspiration of the holy Ghost But this not for then it will follow that their decrees are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so of equall authority with the Scripture Thirdly if not this either in respect of Multitude or Wisdome or Holiness or Promise but first Multitude frees them not as in Achabs g 1. King 22. Prophets and that warning agree not with a Multitude Exod. 23.2 Secondly Not in respect of their Wisdome for they are not alwaies the wisest that are assembled in Councells Thirdly Not in respect of holiness for themselves confessing They may be as lewd as any 4. Nor in respect of promise If any alledge Joh. 16.18 Answer That promise in that measure made to the Apostles and that as well separate as collected Besides all this expetience sheweth it Concilium Laodicenum approves only the books that are now received Trident concludes the Apocryphall one must needs erre Councill of Neocasarea against second marriages and will have Priests put them to penance that admit them yet S. Paul warrants them Rom. 7.3 1 Cor. 7.39 Councill of Nice ordeined rebaptization for all that had followed Paylus Samosetanus Object The high Priest of the New Testament cannot Answer True if understood of Christ But if of the Pope ye shall see experience Liberius subscribed to Arrianisme John the 22 that the souls of the wicked should not at all be punished till the day of Judgment and this he sends Preachers to publish John the 23. That the souls of men are mortall and that there is no Resurrection not Life after this Honorius a Monothelite and this he did dogmatizare deliver by way and as in the nature of a decree What needs more Heare Reasons proving it 1 Ignorance 1 Cor. 13.12 2. Imperfect Sanctification 3. No promise of Infallible and incessant assistance that promise peculiar to Apostles Joh. 16.13 Let it teach us that wisdome that S. Paul prescribes Vse To try all things 1 Thes 5.21 1 Joh. 4.1 and even to fill our selves with knowledg of the Word of God And never so much admire any Minister be his gifts never so reverend as not to bring him to the common tryall and touchstone And if ever this Exhortation needfull now are the Times wherein you shall see a manifest going out of the way and a reviving of
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
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
by divers reasons Vse Lev. 19.17 1. From the perill wherein they are hardening and destruction Heb. 3.13 2. From the excellency of the work Jam. 5. ult 3. Nighness of conjunction But would we use it profitably learn to adminster it discreetly and orderly that is first convince then admonish reprove exhort Till thou bee'st able to convince an usurer a swearer c. thou shalt but beat the ayre and prove more ridiculous than profitable unto him And here beloved is to be bewailed a defect of many of us of good affections I confess would God I could say also of as good a judgment and knowledg that are ready in every transgression to minister reproofes sharp enough Now that they reprove and sharply also I blame not but this that I would exhort unto that we should labour to reprove as out of certain knowledg and be able first to shew the sin before ever thou reprove it as a sin And brethren how contemptible wholesome admonitions are grown amongst swinish sinners who sees not Let me exhort therefore to labour for knowledg this way Reasons 1. Mark if thou wilt but the different carriage of prophane men towards men divers diversly reproving How scoffingly carry they themselves in all reproofes of the ignorant Now let a man that hath knowledg deale with them that is able to convince their judgments how doth he even arraign them and fill them many times with fear and trembling And how fearfull are they to oppose any thing Great is the fear of conscience once convinced and as audacious is a wicked heart when it is not feretted out of the starting holes 2. Add unto this that not every admonition hath a blessing promised but such as is grounded on the word of God as we say of preaching it s the mean to convert yet it 's only when the pure word of God is preached 3. Courage in the reprover is hereby much encreased when as he is sure his ground is good as on the other side we cannot but faulter and halt in admonishing that deal either ignorantly or upon uncertainties We are all taught that desire to be free from our sins Vse and the dominion of them to labour to be well and throughly acquainted with the law of God Alas how much liberty do even Gods children take to themselves and fail in that main duty of teaching themselves Rom. 2.21 whilest they adventure to teach others even by this that they know not their own wayes nor can judg of their actions whether they be good or evill as Paul saith of himself Rom. 7.9 Before the law came he was alive and for concupiscence he never thought it a sin and then how could he bewaile it till God opened his eyes to see the law and true meaning thereof This made David circumspect Psal 19.12 Pray we therefore Beloved for * Rev. 3.18 eye-salve that we may see our sins and therein our own miseries How many weakenesses are there in Gods dear children springing from this fountain of ignorance wouldest thou then forsake sin Learn first to know it and therein â—earn to examine thy self by the law of God self-love is blind and mens opinions uncertain or partiall but Gods law a law of liberty most free in reproving Iam. 2.12 Take heed to your Spirit Followes now the mean prescribed and that is the keeping of our selves in our spirit By Spirit understand here the affections and desires of the heart Keeping is the restraint and mortifying our vile affections and that strait watch we ought to keep of our hearts Observ and this is the best remedy to prevent or cure our actuall transgressions to look to and watch over our head-strong affections Solomon in other words Prov. 4.23 thus enunciates it Keep thy heart with all diligence and mark his Reason out of it are the issues of life from it as from the fountain proceed our actions And our Saviour Mat. 15.19 gives this Reason out of it come whatsoever enormities in the life and the fleshly affections thereof defile the man Besides that the Lord ever measures both good and evill more by the affection then by the act good things done weakly are favourably accepted while the heart and affection is upright before God evill things though evill yet are most odious when the affections are inordinate So that we here see and let us learn to practise the right method of leaving our sins Vse namely the watching over our headstrong corruptions It little avails that the hand is restrained from oppression whilest the * Ezek. 33.31 heart runs after covetousness not accepted with God that we forbeare practice of lust whilest our hearts burn with fleshly desires And how many see we externally reformed after the sight of their sins and smart of Gods judgments that yet turn back to their old sins whiles the heart continues chained with corruptions Meanes to secure the heart and to safe-gard it from the annoyance of vitious practices 1. That the minde be occupied in holy Meditations that minde is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rules all 2. Due consideration that the hearts and reines are known unto God hence Saint Peter 1 Pet. 3.15 Sanctifie the Lord God in your hearts 3. The guarding of the senses by these * Ier. 9.21 windows Satan enters many times and by them conveyes his poyson into our hearts 4. Something availeable hereto is restraint of the outward man from practice of sin the pleasures felt enthrall the heart as Hos 4.11 Whoredome and wine c. 5. Pray to God to sanctifie it by his Spirit The fountain must first be purged before the streames can be wholesome VER 17. Ye have wearied the Lord with your words yet ye say wherein have we wearied him when ye say every one that doth evill is good in the sight of the Lord and he delighteth in them or where is the God of judgment YE have wearied the Lord with your words The sence we are to understand there is no reall wearisomness incident into the Lord he is a pure act as he lives eternally without decay of life as he works wonders without pain beares up all by his wondrous providence without defatigation punisheth without passion so is patient without pain But this is attributed unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metaphoricall speech which must thus be unfolded that as men when they have long borne an heavy and tedious burthen hasten to depose it that they may lighten their carriage and gather refreshing So the Lord here professeth that he had long borne their wickedness but now would bear no longer So every where the Lord thus expresseth his patience and long-suffering professing for our better understanding a kinde of wearisomness that he feeles in bearing Amos 2.13 I am pressed under you as a cart that is loaden with sheaves The words have in them three things 1. An accusation by the Prophet 2. An apology by the people 3. The proofe of the
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
denies that is none at all 2. From the present prosperity of the wicked they are exalted and delivered Mark here how one sin draws in another Observ till man come to extremity of profaness even to blasphemy of the name of God and to utter renouncing of his service This might be instanced in sundry particulars Judas harboured covetousness what villany brought that him unto even to betray innocent blood The reason whereof is this Gods judgment upon them giving them up to hardness of heart Rom. 1.28 Which also we see verifyed in common experience Let it admonish us to take heed how we harbour any one sin in our hearts Vse yea even the least impenitency Sins are linked together in a chain no one enters but it draws its fellows after it and enclines to the greatest enormities Yet its strange to see how many throw off this admonition as needless in respect of gross sins as Hazael 2 King 8.12 13. When Elisha tells him with what cruelty he should use the people of God what is thy servant a dogg that I should do this thing so many of us But consider we 1. How strongly we are enclined to every sin by nature not blasphemy not murther not Atheisme excepted that any of us are not as vile as the vilest Atheist it proceeds from Gods grace restraining us 2. That we have no other bridle but the grace of God Gen. 20.6 I kept thee and longer then this Divine bridle curbs us no hope of stay man saith Job is in his nature born as the wilde asses colt in the wilderness he drinks iniquity like water when that bridle is gone whither run we not even to those sins that nature teacheth to be abominable 3. Consider into whose power we come when the Lord gives us over even to the power of Sathan Eph. 2.2 3. that works in the children of disobedience he must needs go we say in the proverb whom the divell drives 4. How sins themselves fret like cankers 2 Tim. 2.17 and encrease still to more ungodlinese evill men and deceivers grow worse and worse 2 Tim. 3.13 Pray we therefore to God continually to put his fear into our hearts that we may never depart away from him Ier. 32.40 And if any of us have fallen make haste to rise not by coloured but by hearty repentance Adultery drew David to murther if David what stay have we of our selves Let us next consider the words themselves its vain to serve God See the like profane speech of Atheists Iob. 21.15 Nor may we much marvail at this in profane men for it s that that hath assaulted the dear servants of God David confesseth so much of himself Psal 73.13 14. What are the meanes whereby the devill insinuates this thought into our hearts 1. It is the present afflicted State of Gods children betwixt whom and wicked men we can see no difference in externall things nay rather we see affliction the portion of Gods children outward prosperity granted to the ungodly 2. Another cause is that we walk by sence and not as we ought by faith 2 Cor. 5.7 And because we sensibly feel not Gods love therefore think he is not gracious unto us nor regards us and how many times upon this ground look we back to Egypt 3. Too much admiring the things of this life The garishness of honour and wealth and pleasures it so dazels our eyes that we think them the only happy men that enjoy them our selves miserable for nothing else but for that we want them Let us then see a little what profit there is in religion Vse and the service of God heartily performed 1 2. How we may arme our selves against this temptation See we then the benefit of the service of God this is of two sorts 1. The one seen and felt in this life 2. The other in another life 1 Tim. 4.8 The benefits of this life are either outward or inward Outward so free and warrantable use of all the creatures of God 1 Cor. 3.21 And what a benefit is this We use to say of our own though but little yet it s mine own and I may comfortably enjoy it not so the case of wicked men 2. A second benefit is protection in common calamities See Psal 37. 91. And howsoever it please God to chastise particular disobedience to take them away sometimes with others yet then failes he not of his promise but turns into better 3. A third benefit is peace Gal. 6.16 And that 1. With God Rom. 5.1 Thus they may assure themselves in all hatred of men yet God loves them and is favourable unto them 2. Peace with themselves in their own conscience that whereas the wicked and ungodly are alwaies as the raging sea Isai 57 ult and no peace unto them Gods children have peace in their conscience 3. Peace with all creatures in Heaven and Earth the very Angels wait on them Heb. 1. ult Devils themselves cannot hurt them 4. Add unto these that which indeed is the true riches Iam. 2.5 Luk. 12. Plenty of knowledg contentment in all States 1 Tim. 6 8. Now beloved if a man should consider these unspeakable joyes that God hath provided for his children who can say that it is in vain to serve the Lord Is it nothing that a man hath right to all creatures Nothing to be preserved in common calamities Nothing to have Gods favour peace of conscience which wicked themselves would sometimes redeem with all the world Nothing that God hath called us to a lively hope to an inheritance immortal 1 Pet. 14. Let them so speak that have no taste of these things Gods children are otherwise minded Now see among our selves against these temptations as 1. afflictions Answ Mark first their benefit present how do they being sanctified purge and subdue corruption 2. They give us plentiful experience of Gods favour Rom. 5. 2 Cor. 12. 3. That incomparable crown of glory 2 Cor. 4.17 See Moses Heb. 11.25 Ob. This we alwayes see not Answ Walk by faith not by feeling God sometimes seems to hide himself from us see Iob 13. and that for our good for hereby he magnifies faith and returns to us with new favours 2. Glory of riches Answ See but their vanity how little avail they in the day of Gods wrath Prov. 11.2 and withal consider how to the wicked they become occasions of many foul sins and so of heavier condemnation bringing with them also in the mean time much disquietness riches being often reserved for the hurt of the owners 3. We have deserved better Answ Consider what we have deserved indeed and we shall see it 's not the least mercy but the heaviest wrath And even in the best service there is some imperfection c. And thus may we armour selves against this temptation What profit Mark here the nature of a carnal man Observ he measures religion by his belly and profit is the line that he walks by and that is the
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
Prophet 2. The time of his coming namely immediately before the coming of that great and fearful day 3. By his effect he shall convert the action amplyfied by the subject and terms hearts of children to fathers and of fathers to children And by the end lest I come and smite the earth withour sing As touching the sense of the words the quaere is betwixt us and Pontificians what is here meant by Elias the Prophet Whether Elias the Thisbite in person or Iohn Baptist metaphorically and analogically called Elias Papists in the question touching the time of Antichrists comming generally understand it of Elias in person and hence thus conclude that Antichrist is not yet come because Elias and Enoch who must come in the time of Antichrist are not yet come in person Their conclusion that Antichrist is not yet come they go about to prove by six signes which must be of Antichrists coming Two foregoing 1. Preaching of the Gospel to all nations 2. Desolation of the Roman Empire Two accompanying it 1. The Preaching of Enoch and Elias in person 2. Bloudy persecution in such sort that publique worship of God shall cease Two following it 1. The destruction of Antichrist after three yeares and an half 2. The end of the world But none of these are yet accomplished Ergo. Now as touching this controversie at large my purpose is not to speak nor yet to deal with any other reason but this that they take out of this text In the dayes of Antichrist Henoch and Elias must come in person to preserve the Elect in the faith of Christ and convert the Jews but they are not yet come Ergo. To say nothing of Enoch but to insist in that they urge for Elias that he must live in the dayes of Antichrist they labour to prove 1. By testimonies of Scriptures and of Fathers 2. By reasons out of the text Their testimonies of scripture are three Mal. 4.5 Matth. 17.11 Rev. 11.3 c. We will first propound our judgment with the confirmation of it and then answer to the objections of Papists This then is the truth that by Elias is here meant Iohn Baptist the fore-runner of Christ Jesus And if any man ask why he is called Elias The Angel Luk. 1.17 gives the reason because he goes before Christ in the Spirit and power of Elias This likeness there is between them 1. In office reforming of the Church 2. Gifts of courage boldness liberty of speech 3. In habite not unlike 4. In people with whom they dwell First we have the testimony of the Angell Luk. 1.17 Alledging this very Scripture and applying it to Iohn Baptist 2. Exposition of our Saviour Mat. 17.10 11 12. Mat. 11.14 Ob. Their reason out of this place it s this this cannot be understood of Iohn Baptist because speech is here of Christs second comming proved because the day great and terrible but Christs first day called the acceptable time and day of salvation 2 Cor. 6.2 Answ This day of Christs first comming is called terrible in respect of the wicked Mal. 3.2 3. So also Mat. 3. Ob. Mat. 17.11 Elias must restore all things so did not Iohn Answ It s strange to see how they dare so violently to pervert the text vers 12. Christ by the testimony of Disciples speaks of Iohn Baptist these men will controule Christs own exposition 2. That restitution referred to reformation of religion and must be understood Inchoativè Ob. Rev. 11.3 Answ The things these spoken of cannot in any hand agree to Elias Reasons 1. He never saw death before his assumption unlikely therefore that after glory received he should dye 2. It repugnes the nature of a glorified body one dos whereof is immortality 2 Cor. 5.1 Ob. No other Reason can be given of their assumption Answ Though we know no reason yet would it not follow that that was the reason Other reasons are probably assigned as 1. Perhaps to prevent Idolatry 2. To nourish hope of immortality after this life ended However this reason concludes nothing And so have we freed the text from Popish glosses Now Observ what we may hence observe is this how the Lord according to necessity of times of the Church doth extraordinarily furnish his servants with the gift of his Spirit according to the calling whereto he assigns them When he first collected his Church amongst the Israelites what rare endowments where there given to Moses When all was overgrown with Idolatry an extraordinary Spirit put upon Elias the same doubled upon Elizeus Iohn Baptist hath them renewed the Apostles to plant a Church amongst the Gentiles greater then Iohn Baptist Mat. 11.11 And what a Spirit was that given to Luther of boldness courage zeal knowledg c. By this Vse then we may judg of all men who ever they are that undertake extraordinary works and employments in the Church of Christ As we have those in the Church of Rome the head of that Church takes on him the government of the whole Church of God a burthen not meete for any mens shoulders And yet as themselves confess of such they are men but of ordinary measure of gifts of knowledg wisdome or other abilities Now surely if the Lord had sent them to such a work we should see this seale set unto them gifts extraordinary meete for such a function It s true that Moses was called to the government of the whole people of Israel but consider and see how the Lord gifted him above his brethren And as our Saviour speaks to the sons of Zebedee yee know not saith he of what spirit yee are c. And let me apply it a little more generally you may judg of those that undertake the office of Ministers without any measure of gifts more then vulgar suppose a liberty to read c. Secondly this should teach us not to detrect any office or employment to which we shall see the Lord leading us directly For let us well be assured that whatsoever work he sends us unto he will fit us for See Exod. 4.12 Ier. 1.6 7. He shall turn the heart of the Fathers to the Children Vers 6. Quest How can this be ascribed to Iohn Baptist sith its the Lord that turns and enclines the heart Answ To God as the principall to men as the instruments And thus as we are instruments it pleaseth the Lord to grace us with the title of the work as 1 Tim. 4.16 Thou shalt save thou as the instrument From whence may these two things be concluded Observ 1. That the Lord is usually effectuall by those whom he calls to the work of the Ministery and that to the conversion of some more or less wheresoever he sends them Never is sent Minister unfruitfull or barren Lo me and the children that thou hast given me Isai 8.18 See Gal. 2.8 He that was mighty by Peter was mighty through Paul c. See Isai 55.10 11. As the snow and the rain so is my word it
where the Gospell is not powerfull a brotherhood in evill as Gen. 49.5 Fellowship in excess 1 Pet. 4.4 which is enmity with God And moreover know we that dissentions which arise after the Gospell arise not from the nature of the Gospell but from the corruption of mens hearts and their rebellions against the truth Therefore observe amongst men soundly religious you shall see an absolute concord yea such an one and so soundly built upon theright grounds of peace as is not easily broken perhaps some * Act. 16.39 jarres fall out as betwix Barnabas and Saul yet such as are easily reconciled Whereas every trifling occasion breaks the peace amongst those others And hereby let us judg of our selves whether the Gospell hath been powerfull in us we shall know it by this the knitting of our hearts together in the unity of the Spirit Eph. 4.3 Add unto this a peaceable disposition See Iam. 3.17 Will a man profess religion yet delight in contentions Surely he lies against the truth and such wisdome is earthly whereas that from above is first pure then peaceable c. And what shall we think of those Salamanders whose life is in the fire of contentions and never merrier they say then when at war c. The end followeth lest I come and smite the earth with a curse That is lest comming and finding none ready by faith to entertain me I should smite the earth in cursing Where let us observe that the Ministery of the word it s that Observ that bears up the whole powers of Heaven and earth that is the very pillar on which its built by which upholden If any man demand how Answ Because it s the means to beget and maintain faith it is it that brings to faith and for the Elect and believers sakes is the world upholden there is nothing that withholds the utter overthrow of the world but the Children of God As Lot in Sodome preserved it Gen. 19.22 See 2 Pet. 2.8.9 Now beloved this should if nothing else work in us if not a love of the Word Vse yet a care to uphold the Ministery of it seeing by it we enjoy whatsoever we enjoy upon the earth And what men should mean that desire to put it out from amongst us and whence those speeches of profanes ones are saying they would not care though there were never a Preacher in the world Well beloved yet is it true that the world is by it sustained and its true when the Ministery ceaseth then shall the world cease And this should teach us also if not to love yet not to malign or envy the Children of God that live amongst us Surely it s for their sakes that all men live and the world it self is supported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen FINIS An INDEX of the principal poynts handled in this commentary A AFflictions and judgments temporal befal as well the righteous as the wicked in this life chiefly if they share in sinning pag. 7 8. Yet to the righteous they are tokens of Gods love p. 11. But to reprobates testimonies of Gods hatred p. 17. God the authour of all p. 62 169 170. And it agrees well with his justice p. 62 63 122. The benefit of them p. 11 18 122 123. A mean to purge the godly p. 123 174. Astrologers p. 1â—4 Affections and desires in sinning chiefly to be restrained which is the keeping of the spirit the means to hinder actual sinning p. 114. Acception of persons what it is and when lawful p. 84. Atheisme Antichrist whether come p. 194. B BAstards esteemed by God an unholy seed p. 107. Yet as Jephtah capable of salvation p. 107. Birth of religious parents a blessing p. 13. but it aggravates sin to a degenerate posterity p. 77 78. c. why sin called a burthen p. 2 3 4. C Christ alone our righteousness p. 192 193. Christ a judg p. 109 190. Charmers p. 146. Civil and domestical subjection approved by God p. 23. See m. Covenant of God of four sorts p. 63. revealed by Christ p. 128. Contentation in all estates required with the reasons p. 46. Conversion and signes of it p. 20. Conviction of sin ought to go before admonition against it p. 234. A fourfold means of it p. ibid. How wrought by Christ p. 139. Coming of Christ three-fold p. 125. Confession of sin how hindred p. 99 118 155. Corruption in religion what and the danger of it p. 60. See R. Corruption natural cleaves to all by nature p. 134. And needs purging by Christ Cruelty to Gods people extreamly punished p. 22. Custom of things forbidden cannot make them lawful p. 103 149. D DEfence or excuse of sin a sign of a wicked heart Divine right two-fold direct or by consequent p. 157. Divorce what it is the kindes of it whether lawful p. 104. Delay of judgment why used to the wicked p. 120. Dreams p. 144. E ELection what it is p. 13 14. of whom p. 14. The motive of it p. 14. The best argument of Gods love the notes of it p. 11 12. Elias a type of John Baptist p. 194. Enemies destruction how to berejoyced in p. 23. Errour incident to ordinary ministers whether single or collected p. 71 73 74. Examples good to be imitated p. 77. but yet only in good p. 87. Extraordinary means granted in extraordinary times F FEar of God of several sorts and how they differ p. 56. The nature and effects of it p. 64 65. Properties of men fearing God p. 181. Families to be instructed in the true worship of God p. 76 126 127. Faith resteth upon the word of God beyond sense p. 130. G GRief for the loss of the sense of Gods favour how it differs in Gods children from that in hypocrites p. 92 93. c. Glory of God chiefly regarded by Gods children p. 384. H HAtred of God what it is Hypocrisie how discovered by it self p. 25 26 â—9 47. The properties of hypocrites deceivers of God and men p. 51 52. all in pretences p. 108 109. No hiding of sin from Gods knowledg p. 100 101. I ITeration of sin grieuous p. 90 91. Idolaters more zealous for Idols then Christians for true God p. 137. Impartiality of God in punishing p. 120. Impenitency renders all services of God odious p. 36 97. Wherin it consists p. 152. It chiefly dawns p. 152. Ignorant worship of God unacceptable p. 152. Iudgments must be threatened as well as comforts promised p. 9. Behaviour of wicked under Iudgments p. 10. L THe right use of the law p. 193. it must be preached as a preparative to Christ p. 193. Long-suffering of God p. 116. c. Longing after Christ a sign of adoption p. 126. M MAgistrate civil hath to do in matters Ecclesiastical and how farr p. 59 60. Magick forbidden unlawful p. 142. Mediator none but Christ who is absolutely perfect p. 129. Mass Popish explained and refuted p. 37 38. Means must be used yet none but lawful to accomplish Gods promises