stand up in judgment to condemn us that shewed more reverence to Idols than we to the living God 5. A note of a Child of God reverently and with fear to worship him 1 Thes 2.13 this that makes the word effectuall when a man considers whose word he hears Vse 3 Again hence may we take some light for our better direction in opening the Third Commandement the summe whereof is this that we pollute not nor disreverence the Name God This the Pharisees limited unto false swearing Mat. 5. Some of our people to vain swearing by the Name of God not to swearing in generall Now know that the Name of God is polluted not only when thou swearest falsely but when thou hearest unreverently when thou prayest unreverently In a word as here Malachy hath expressed two particulars 1. By careless performing or base opinion of the worship of God 2. By light esteeming the works of his mercy and providence over us in provision for our maintenance If thou pray unreverently thou hast polluted Gods Name If thou think or speak unreverently of the works of his providence c. thou hast polluted his Name And the fruit thereof even his meat is contemptible Here is a finding fault with the providence of God in our maintenance See the Text his Provenius that is those issues that come by Gods ordinance unto the Priests for their sustenance They counted it a base allowance and contemptible meat For the better understanding of the words we must know that of the sacrifices dedicated unto God there was a Portion due unto the Priests as 1 Sam. 2. Hos 4. especially in the sin-offerings where with they were maintained Now this is noted as their fault that the Lord having thus liberally provided for them they counted the allowance base and not good enough for them this their fault The same see in the Israelites when God had fed them a long time with Manna meat meet for Angells if they should eat mark how they murmure nothing but Manna they must have flesh and that of the daintiest The same Fault-finding with the Lords Portion and allorment is rife in our people The poor he grudgeth at his hard fare though he may live in it feele the Lords good providence in giving it strength to nourish and preserve in health beauty and strength of body The Labourer he grudgeth at the Gentleman that he lives at such ease though as Solomon speaks his sleep be a thousand times more sweet and quiet unto him And in a word go over all states and you shall find this murmuring against the providence of God in the means allotted by him for their maintenance Causes hereof two 1. An over weening conceit we have of our own worth and deserving we seem to our selves to have deserved better things at Gods hands whenas alas not the least morsell of the coursest bread is deserved by us 2. Lack of perswasion of Gods love in our designment to our particular states A man perswaded of Gods fatherly love thus easily resolves what state God placeth him in that is best for him knowing that if another were better for him God being a father would not deny it him Mat. 7.9 10. Well Let us hence learn to profit our selves in the understanding of the Law of God surely it is the end why the Law entred that sin that is the knowledge of sin might abound And that man that knows the infiniteness of his own misery by the Law is best fitted to comprehend what is the height and length and breadth and depth of the Love of God in Christ revealed in the Gospell Learn we therefore by this and the like Scriptures to make the full meaning of the Law familiar unto us It is one main cause of that sottish pride and presumptuous opinion men carry of themselves as that they know not what the Law means The First Commandement forbids worshipping other Gods free from this free from all breach of the Law wheras if we were acquainted with the meaning of the Law we should find a thousand transgressions of every Precept besides the gross sin in the particular specified See Mat. 5. VER 13. Ye said also behold what a weariness is is and ye have snuffed at it saith the Lord of Hosts And ye brought that which is torn and the Lame and the sick Thus ye brought an offering should I accept this of your hand saith the Lord HEre is the sin particular laid to the charge of these hypocrites First see the meaning Words diversly read Those that render it nearest the originall thus Ye say behold what weariness Whereas ye may even blow it away wherein the Prophet even residenceth the speeches of these hypocriticall Jews that whereas they brought unto the Lord for sacrifices the lightest and sleightest of their flock such as they might even blow away with a blast of their mouth Hyperbole yet they would pretend that they were even tyred with the weight of the Sheep and other Cattle that they brought for sacrifice Now This sence standing Observ affords us these two properties notorious in an hypocrite 1 That he proclaimes his Devotions to the world and thinks all lost in the service of God that mans eye sees not In the 2 King 10.16 When Jehu was going to the service the Lord employed him in in the destruction of the Priests of Baal and spared Jehonadab the son of Rechab Come with me saith he and see the zeal I have for the Lord of Hosts And this our Saviour notes in the Pharisees those grand hypocrites amongst the Jews Mat. 23.5 All their works they did To be seen of men as he gives instance in one particular It was the Lords ordinance Num. 15.38 that the people of God for the better remembrance of the Law of God should weare in the borders of their garments fringes and upon the fringe of their borders they put a Ribband of blew c. Now these Pharisees that they might be noted to be more extraordinarily carefull to preserve the memory of the Law of God and to deny their own wills in matter of his worship though they were indeed the most superstitious Traditioners that ever lived they made their Phylacteries broad c. The Action not evill but their Affectation damnable and the reason is that Joh. 12.43 They loved the praise of men more than the glory of God Let it be our admonition Vse to take heed of this practice of hypocrites as our Saviour warneth on another occasion Mat. 6. I say not but it is lawfull and necessary to manifest devotion that others may be drawn by our good example Mat. 5.16 But this to affect the sight of men and to call spectatours as Jehu to be witnesses of our Devotions that savours strongly of hypocrisie Heare Christs reason all is not lost that is done in secret though men see not God seeth and hath his book of remembrance written for those that feare him Mal. 3.16 2 Thy piety
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
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
profession is that they hire not servants for Gods service but for their own And therefore for matter of Religion and the worwip of God let them do as they will all which argues an earthly minde and by the presence of such servants what blessings can be expected Surely as the Lord many times blesseth a whole family for the presence of one religious servant Gen. 30.27 39.5 So for one graceless profane servant the whole family tasts of the Lords wrath A second neglect is herein perhaps more tolerable but yet as dangerous and that is this that you may observe even in some of Gods own Children some care of civility they have which restrains them from gross breaches of the second table drunkenness whoredome c. Perhaps look also to externall conformity but for matter of judgment in religion altogether careless These things ought not so to be but Instruction and Correction must this way go together To every one of us also may this duty be pressed for even we also are Temples for the Lord to dwell in 1 Cor. 6.19 And therefore must we also be carefull this way to keep our selves from pollutions in the worship of God and if any have crept upon us labour to purge them See Deut. 4.12 13. And for this cause positive duties this way tending are 1. Continuall attendance unto the word of God as the only comfortable rule of the worship of God Mat. 15. 2. Beware of Philosophy and vain deceit Col. 2.8 3. Relying too-much upon the authority and judgments of men or of their writings Augustine prayed for his mother Monica And this one cause of Romish Idolatry whilest the word of God was laid aside and writings of men advanced into their room Not that I condemn judicious reading of them but yet bring all to the touch yea even commands and prescripts of Princes Hos 5.11 Ephraim afflicted and broken in judgment because he willingly followed the Commandement The messenger or Angel of the covenant He speaks here of the covenant of grace made betwixt God and the seed of Abraham touching life and salvation to be obtained by faith in Christs blould Now Christ is called the Angel of this covenant in two respects 1. In respect of revelation 2. In respect of mediation and procurement In respect of revelation so Divines teach that the Lord before incarnation pleased by Christ to reveal his covenant unto man so Christ that first talked with Adam that renewed covenant with Abraham that led the Israelites c. And of himself Ioh. 1. He only reveales the Father unto us he means as making this covenant of grace for otherwise God known to the wicked from the beginning as creatour governour preserver but as a Saviour and Redemer known only in Christ In respect of mediation because that in him and for his sake this covenant was made see 1 Tim. 2.5 The mediatour between God and man and in and by him it hath accomplishment 2. Cor. 1.20 Now whereas Christ is the revealer of his covenant me thinks it will follow that those to whom Christ was not known they never knew this covenant and therefore could not be partakers of salvation I mean the Gentiles to whom it pleased not God to reveal himself by Christ And therefore that error though compassionate yet foul of some that taught that even the Gentiles before Christ that knew not Christ were saved I say not but some Gentiles were saved but that any was saved that knew not God in Christ the scripture no where sheweth Act. 4.12 No other name Isa 53.11 The knowledg of my righteous servant Hence we are taught to pray to Christ the interpreter to manifest it unto thee and with all take heed how we despise the word and tenour of this covenant Heb. 2.3 the reasons are there given Again whereas Christ alone is made the mediatour of the covenant mark how fouly Papists delude themselves and rob Christ of his honour and set up saints and Angels for mediatours They have coyned a distinction of intercession and redemption severing those things that God hath combined in the person of Christ the high Priest a type of both and Rev. 8.3 Christ the Angel that stands to perfume our prayers And this the unspeakable comfort of a childe of God it 's true that God hath been gracious unto us in entring covenant but this our misery that we keep not the condition yet this again our comfort that the promises of God have not their ratification in us but in Christ Jesus Alas what would become of us if salvation depended upon the merit of our own obedience how full of unbeliefe how weak in obedience How presumptuous in disobedience Yet this the comfort that in Christ the promises of God are yea and Amen 2 Cor. 1.20 Followeth the ratification saith the Lord of Hostes So you shall see that the Lord tyes his children to no other evidence but his word for the accomplishment of all his Promises and predictions Thus saith the Lord and The mouth of the Lord hath spoken and this indeed is faith torest in the assurance of Gods promises because he hath promised Other sciences have their demonstrations and we have liberty to enquire a reason of them and not bound to rest in any mans ipse dixit But for matter of faith the Lords word must be our only warrant Now as the Lord propounds this as the only thing wherein he would have his servants rest Vse so let us labour and learn to rest and relye only upon the word of God for accomplishment of all his promises This is notable in Abraham Rom. 4.18 though no likelihood to obtain feed yet having Gods promise he believes and Heb. 11.19 When the Lord commands him to take his son Isaac in whom was the only apparent hope of the blessing promised yet spares not him being assured that he who had promised was able also to perform Beloved in Christ many excellent promises are given unto us in Christ life eternal and glory unspeakable promised to all believers yet as Paul speaks Col. 3.3 This life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be And look to the outward State of Gods children in this life nothing more miserable Well yet we have the Lords word The Lord of Hosts hath said it and though we had no other evidence me thinks this should suffice us God hath promised to dwell with a contrite heart and to revive him that is of an humble spirit Isa 57.15 Beloved perhaps at present we see nothing less than reviving perhaps even killing Iob. 13.15 Here now is the power of faith then to expect life when we feel our selves in death Godliness hath also the promises of this life 1 Tim. 4.8 Food in famine Psal 37. Perhaps we see no means but now the Lord will prove our faith And indeed thou canst never assure thy self that thou hast any sound faith till thou are
Lam. 5.21 Secondly refuse not the Lords corrections but embrace them as the Lords love-tokens think they all cry unto thee saying as Elisha to the Assyrians 2 King 6.19 This is not the way and look how thou wouldest rejoyce if in a dangerous journey thou shouldest have one but to tell thee thou wert wrong c. 2. Because these are indeed but dumbe guides learn to depend on the Ministery of the word God hath given us all in our places to be guides and directors unto you as Paul Act. 26.18 God sends us to open the eyes that ye may turn from darkness to light and from the power of Sathan unto God See Act. 3. ult This should admonish every one of us to be diligent in admonition as Iam. 5.19 20. Look what we would do if we met with a travellour out of the way so c. especially strive we to be guides unto them by our example Heb. 12.13 Make strait steps to our feet lest that which is halting be turned out of the way The nature of repentance And that is here briefly described to be a returning unto God so every where Hos 14.1 Ioel. 2.13 Act. 26.18 therefore commonly the working of it is called conversion and men repenting are called converts as Nicholas the convert or proselyte of Antioch Act. 6.5 Let us all try our repentance by this that we may see Vse whether we have indeed repented we shall know it by this our hearty turning unto God Sundry notes there are of it First as preparatives there are these things 1. Knowledg of our sins and of our errours Ier. 3.12 13. The Lord thus exhorts the people of Israel thou disobedient Israel return saith the Lord and I will not let my wrath fall upon thee how may this be performed Know thin◠iniquity that thou hast rebelled against the Lord thy God 2. A second preparative is shame Ier. 31.18 I was ashamed Rom. 6.21 Whereof ye are now ashamed 3. A third is indignation 2 Cor. 7.11 I smote upon my thigh Ier. 31.18 4. Enquiry after God See Act. 2.37 What shall we do And Act. 16.30 What must I do 5. Deprecation Hos 4.2 Take unto you words and say receive us graciously 6. Thankfulness ibid. 7. As a sign of all this holy obedience in all things The last observation is the benefit of repentance I will return unto you Observ Sence The Lord is said to be with us when he favours us giving us testimonies and pledges of his love Isa 54.7 To go from us when he removes the signs of his favour and to return unto us when he restores us the comfortable pledges of his loving-kindness So that the meaning is this return to me by repentance I will return unto you that is whereas I have now a long time withholden the pledges of my love and by judgments inflicted have testified my displeasure against you return to me I will restore my blessings inward and outward This then the benefit of repentance it draws down from the Lord his blessings in abundance it turns away his wrath brings us the pledges of his love and favour And Vse let this teach us that have lost any of the pledges of Gods favour how we may recover them namely by unfeigned repentance Beloved in Christ we have long had the Lord averse from us as is apparent by sundry judgments which he hath inflicted upon us he hath withholden the former and the latter rain sent us cleaness of teeth and scarcity of bread and yet the Lords wrath is not ceased but his hand is stretched out still Isai 9.12 Wonder we at this Surely the cause is this our not returning unto the Lord by repentance would we recover the Lords favour return we then unto him let the wicked forsake his own unrighteousness Isai 55.7 Prove the Lord with this if he will not open us the windows of Heaven and pour down his blessings in a bundance Isai 1.26 The like say I of all other pledges of Gods favour whereof he hath deprived us health a blessing peace of conscience comfort in Gods service would we recover these We have here the mean And see the experiment of it in sundry examples of the Lords dealing with his people Psal 32.5 I said I will confefs my sin and thou forgavest the punishment of my sin But ye said wherein shall we return Their justification of themselves Whence we note Oserv that men deeplyest engaged in the guilt of sin are hardlyest brought to acknowledg their sin See Luke 16.15 You are they that justifie your selves but God knows the heart and what is highly esteemed amongst men is abominable in the sight of God Reasons hereof many but principally that very custom of sin wherein they have long lived brings blindness upon the Understanding insomuch that the grossest sins seem as no sins after custom in them See Eccles 4.12 They know not that they do evil 2. This falls by Gods just judgment giving them up to blindness as Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minde voide of all judgment so that they speak evil of good and good of evil Isa 5.20 And therefore be we exhorted to take heed of that which brings this judgment upon us VER 8 9. Will a man rob God Yet ye have robbed mee But ye say wherein have we robbed thee In Tythes and offerings ye are cursed with a curse for ye have robbed mee even this whole nation THe Lord insisteth in their accusation by mentioning a new crime namely sacriledg or spoiling of God himself Where we note 1. The crime laid to the peoples charge sacriledg 2 Their apology or justification of themselves 3. The amplyfication of the sin they did as none would do no not Idolaters themselves 4. The proofe of it by instance 1. In tyths and offerings 2. By the signes and effects Gods curse upon them Where is also the generality of it in the subject This whole nation Observ 1 Will a man rob God Care of maintaining Gods worship is ingraffed in men by nature Will a man spoyl his gods Though Idolaters err in their apprehension yet when they have once conceived a god-head they are careful to maintain his worship and conscionably abstain from purloyning any thing that may thither serve This I might shew in the very heathen themselves How devout in dolatry How liberal in contribution to maintain their divine worship See what cost the Egyptians were at this way what store of crafts-men maintained by Idolatry How frets Laban when he loseth his gods So Micah Judg. 17. I might be infinite this way Reason is the fear of natural conscience this way which howsoever it erreth in particulars yet for the general holdes the conclusion that God must be worshipped And therefore sets up a stock and a stone rather than it will be without a god Then Vse Then hence learn what to judg of an Atheist or a prophane man he is is far worse than the vilest