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
are hard Rich blame the poor and its a plague for them few or none enters into his heart to say what have I done that all this wrath is come upon me Ier. 8.6 Whereas if we would not flatter our selves how many causes of these and far greater judgments should we find in our selves Oaths drunkenness abusing Gods graces to wantonness contempt of the word c. And I wish there were such hearts in us thus to do how should we finde the Lord true in the proof to remove his judgments and wrath from us and till this be done never look we for peace Levit. 26.21 c. 2 King 19.22 Again Observ note here how the Lord would have us behave our selves in those things that serve to maintain the worship of God Bring all c. Two things he commendâ— unto us 1. Voluntarines 2. Faithfulness Bring Even withour craving Al nothing detained When the tabernacle was to be erected mark what charge the Lord gives touching it and what manner of offerers thereto he required Exod. 25.2 of every man whose heart giveth it freely and 35.5 21 22. their practice followed in both kinds Exod. 36.5 6. So plentifull that they were fain to restrain bringing See also 2 Chr. 31.5 6. Herein especially that hath place The Lord loves a chearfull and liberall giver 2 Cor. 9.7 But ah brethren what times are we fallen into under the Gospell As an eminent Divine hath well observed our blessings are more in the meanes of salvation revelation clearness burthen less c. And yet how unwillingly come even a little to the painfullest Minister And those that upon a kinde of conscience pay other duties think all lost that goes to the maintenance of the Ministery and that with such repining as if that were money of all other worst bestowed And secondly scant-handedness this way how is it seen in the best that we need not wonder at it in those that never tasted the sweetness of the word of God at the building of the tabernacle they were fain to proclaim a sufficet and 2 Chro. 31.5 6. They brought it in by heapes when Hezekia'hs commandement went forth But I conclude this point with the saying of the Apostle Gal. 6.8 He that soweth to the flesh shall of the flesh reape corruption he that soweth to the Spirit shall of the Spirit reape life everlasting Follows now the reason Gods promise which is not barely propounded but in a Rhetoricall permission Prove me now with this as if he had said many means you have assayed to remove my judgments and to supply your penury and all to no purpose and it may be you think guessing by second apparent causes that this is impossible at least unlikely well prove me with this c. make tryall of this one meanes for recovery of my favour Two things 1. What the Lord permits to his people prove me 2. Wherein or how they should take experiment of him Prove me Make but a tryall and if the event answer not then say I have forgotten my truth Observ This kinde of speech is not frequent in Scripture some thing like it is that of David Psal 34.8 Where having set out the notable and to wicked men incredible priviledges of the Children of God at length he thus speaks tast and see how gracious the Lord is and you shall finde it true that blessed is the man that trusteth in him And beloved if those wretches that make a mock at the counsell of the poor because God is his hope and cannot be perswaded of the sweetness that is in religion would but make triall a little if they would but make proof how comfortable the service of God is how happy were they David Psal 4.7 Speaking of the joy the wicked had in earthly things professed that he found far more comfort and joy in the service of God then they had or could have in the encrease of their corn wine and oyle And if those sluggardish fooles amongst us that have a price put into their hands to get wisdome but have no heart would consider this They think it is too late to learn their wits and memories are grown dull Oh yet do but prove the Lord wait at the posts of his doors hear read confer pray God prove him a little he hath promised that they that seek wisdome shall finde Prov. 2.4 Prove him and see whether thou finde him not full as good as his promise There is an unlawful and damnable proving and trying of the Lord we call it commonly tempting God It is when men presumptuously make needless experiments of the truth of God especially in his threatnings The Lord hath given charge unto the people of Israel that they should on the evening of the Sabbath provide for that might suffice on the Sabbath and told them that on the Sabbath they should finde none notwithstanding there went out some Exod. 16.27 To gather on the Sabbath day they would try whether the Lord would be as good as his word So likewise a charge he gave that if the manna they gathered for every daies provision they should keep none till the morning yet were there some that would needs reserve for experiment to see what would come of it it was full of worms and stank He had likewise given strict charge unto the people that they should take heed of doing any thing presumptuously against the Lord and told them they should dye there goeth out one notwithstanding Num. 15. To gather sticks he would try what the Lord would do to him and the Lord caused him to be stoned And of this kinde of presumptuous proving the Lord the world is full The Lord hath threatened to him that encreaseth his riches by usury and unjust gain that he shall lay it up for another yet mark notwithstanding this be exemplyfied still in the course of Gods providence they will prove the Lord and they will see whether goods so gotten may not be permanent So likewise that the companion of Drunkards shall be cloathed with raggs how often see we it exemplyfied and yet how many are there that presumptuously will herein prove the Lord The Lord hath taught us that theordinary means to come by faith is by the word of God and that prayers are all cursed and abominable when that is despised Prov. 28.9 Yet mark how many presumptuously make trial of the Lord and they forsooth wil see whether by other means they cannot be saved He hath threatned that he that deferrs repentance when it 's offered shall never come to repentance Ezek. 24.13 Yet how many be there that herewith prove the Lord they will put it to the trial and see whether repentance may not come on the death-bed Beloved this is a fearful provoking sin and they that thus prove him shall finde him in the proofe a terrible God to them What then is this proof of the Lord herepermitted unto the people of God It is when a man in faith of Gods
promise useth those means prescribed for his comfort expecting by hope the performance of what is promised And it hath in it three things 1. A promise of God to rest on 2. Walking in the wayes that God hath prescribed 3. Expectation of performance in use of the means Or briefly thus when a man using the means prescribed waits for the performance of what is promised as in this place here is 1. Promise of plenty 2. The means repentance 3. Faith in use of the means prescribed Now when a man fails in any of these he proves God indeed but that proving is tempting As for example when a man throwes himself into an unnecessary danger he hath no promise of protection as the devil tempted Christ to do Matth. 4.6 He may make experiment of Gods truth so doing but indeed is a tempter of God So likewise when a man having holy means prescribed neglects to use them as having meat looks to be fed as Elias was by Angels that he may prove God this also is tempting of God See we the means with this now prescribed the observation will be A man that would have a comfortable experience of Gods truth in his promises Observ must tye himself precisely to those means that the Lord prescribes Act. 27.31 The Apostle had received a promise from God for preservation of him and his company in the shipwrack they seeing the ship like to break begin by means not prescribed to provide for themselves but the Apostle tels them that unless they tarry in the ship they cannot be safe And let it teach us to walk in Gods high-way if we look for comfortable deliverance Vse out of any troubles Reproved those that neglect the means vouchsafed as how many both in temporal and spiritual things there be that fain would be saved but means of their own they seek at least neglect use of means by God prescribed and vouchfafed unto them Secondly such as in dangers and extremities betake themselves to means of their own that have no warrant from God As how many in these dayes of scarcity to pilfering and stealing prophanation of the Lords Sabbath c. Though the Lord hath often protested that obedience is the best means of preservation Deut. 28. If I will not open the windowes of Heaven See Gen. 7.11 2 King 7.2 Meaning that the Lord would give them plentiful means and a plentiful blessing with them Where note the power of repentance how prevalent it is with God to draw down his blessings upon us it turns the greatest penury into abundance See this first in feigned repentance by Ahab it respits Gods vengeance though but counterfeit 1 King 21. ult In Nineveh Who knows saith the King whether the Lord will repent of the evil and return and leave a blessing behinde him See Jon. 3.10 See Psal 106. in the example of the Israelites Beloved let us prove God with this It hath pleased God a long time to follow us with his judgments Vse in this Kingdom as Amos 4. And what marvel Isa 9.12 13. If the Lords wrath be not ceased but his hand stretched out still sith the people turneth not to him that smites them nor seek the Lord of Hostes Now beloved that we could be perswaded by repentance to seek the Lord and would prove him a whiles with this as we have provoked him by our sins so we would prove him a little with repentance how easily could the Lord turn our penury into abundance It was a prophane speech of the Prince 2 King 7.2 Though the Lord should open the windowes of Heaven this thing could not come to pass And as prophane is the thought of our people because perhaps we see no means mens hearts we say are hardend c. But in whose hand are the hearts of men How moved he the hearts of the people that led Israel captive to pity them Psal 106.46 See Gods favour to Israel in the eyes of the Egyptians that before had oppressed them neither is his hand shortened Prove the Lord with this Observe again secondly how plenty and scarcity are all the works of God Observ be the means what they will as scripture abundantly evidenceth He turneth the rock into a spring he maketh a fruitfull land barren he maketh the earth iron and the Heavens brass Again he opens the windows of Heaven he brought grass-hoppers upon Egypt he calls for a winde and sweeps all away He sends the Canker-worm and grass-hopper to devour as his instruments to be avenged of our sins it 's he that rebukes them c. Amos 3.6 No evil to wit of punishment but the Lord doth it Now Vse this serves for the reproof of those Naturallists who ascribe all things to Nature and never look up to the God of Nature whose will these second causes fullfil and accomplish dearth and plenty with them all come from Nature drought and immoderate rain but who sends the drought who rain Is it not the Lord Elias prayes for drought it 's given prayes for rain it 's given also Iam. 5.17 18. So in these inundations of late the windes observed but God not seen in them though as David saith he brings the windes out of his treasures Well beloved let us learn to hear the rod and him that smites Mic. 6.8 Surely of all these means we may say as Elias of the still voyce the Lord is in them 1 King 19.12 And what else should be the reason that the same causes have not allwayes the same effects but that the first cause tempers and over-rules them Nature ever works constantly and to the utmost of her power Natural faculties are applyed and brought to action by the power of God And therfore take we the Prophets advice Hos 6.1 as the Lord hath smitten us so to him let us return it 's he alone that can heal us VER 11. And I will rebuke the devourer for your sakes c. NOte we here Observ by how many mean instruments God can take vengeance of his people caterpillars and cankerworms creatures of no great power yet see how the Lord by them can avenge him of his people â— How dealt the Lord with the Egyptians by grasshoppers froggs lice flyes haile c. And let us learn hence to take heed how we provoke the eyes of the Lords glory Vse seeing by the meanest of his creatures he can thus be avenged of us thou that boastest of strength of body and promisest to thy self long life how soon can the meanest and vilest spider kill thee c. VER 13 14 15. Your words have been stout against me saith the Lord yet yee say what have we spoken so much against thee Yee have said it is vain to serve God c THe crime laid to their charge stout words against God In them consider the blasphemies themselves 1. Vain to serve God 2. Proud blessed Arguments whereby they prove it 1 From their own experience what profit have we had The interrogation
industry and learning meet with encouragements Errata PAge 14. line 2. for works r. makes p. 15. l. 19. for Election r Reprobation p. 20. l. 30. for denied r. dicreed p. 21. l. 23. for security r. scarcity p. 37. for Matth 21.12 r. 43. p. 41. l. 21. Of inherence aboundeth l. 35. for thou r. though p. 52. l. 24. r. all the world for a good conscience p. 66. l. 30. put for verse 15. v. 12. p. 71. l. 30. for v. 28. put v. 20 p. 74. l. 13. for Mark. 15. r. 14. and l. 26. ib. for v. 18. put v. 13. p. 82. l. 26. for seems r. serves p. 89 l. 20. r. to bribery p. 90. l. 20. r. covering p. 93. l. 28. for like r. light esteem and l. 36. for pleaseth r. pleased p. 94. l. 1. for hath r. had p. 96. l. 5. for the r. thee p. 97. l. 4. for heardened r. hardened p. 99. l. 17. for Iob 21. r. 31. p. 100. l. 2. r. Psal 32. p. 10. l. 36. for Inferiours Authority r. Superiours for p. 114 115. r. 106 107. p. 108. l. 21. r. I know not what l. 27.1.2 Pet. 2.19 l 29. for oak r. cloak p. 109. l. 23. for Andâ— r. An. p. 111. l. 15. for continance r. continuance p. 112 l. 3. r 2 Tim. 4.2 p. 117. l. 1. r. 2 Tim. 2.24 p. 118. l. 13. for yet r. ye p. 119. l. 24. for hem r. them p. 123. l. 35. r. and for an p. 126. l. 21. for workip r. worship also p. 127. l. 15. p. 135. l. 25. r. seasonable p. 136. l. 14. for wast r. shalt p. 138. l. 20. r. to be your Saviour p. 142. l. 28. Of abundat p. 148. l. 29. r. bring them up p. 156. l. 22 is abundat p. 162. l. 20. for amongst r. amongst p. 182. l. 15. r. who is not with him p. 200. l. 19. r. converted A brief Commentary with Notes upon the Prophet Malachy CHAP. 1. VER 1. The burden of the word of the Lord to Israel by Malachy FOr the Argument it matters not much to speak it is well given in our English Bibles The Book hath these parts 1 Inscription v. 1. 2 Oracles And those of two sorts 1. Comminatory wherein 2. Consolatory cap. 3.4 wherein Causes Judgements Admonitions prescribing remedies In the Inscription are these particulars 1. The Denomination of the Book Onus verbi Jehovae The burden of the word of the Lord. 2. The Subject or Persons to whom it was sent to Israel 3. The Person by whose Ministery it was delivered Malachy Of the first The name of the Prophecie The burden of the word of the Lord So called not in respect of Malachy as Lyra but in respect of Israel Lyra thus Onus id est officium denunciandi verbi Divini The office of denouncing the word of God but amiss For Israel were they that were to beare this burden Malachy but the Minister to denounce it But so I take it is this Prophecy called of the greater part of the Contents thereof viz. The Judgments and Afflictions which the Lord was now about to impose upon Israel for their transgressions Metaphora compare Isa 13.1 The burthen of Babel Isa 15.1 of Moab Isa 17.1 of Damascus Nah. 1.1 of Nineveh Zech. 12.1 so the sense is this The Judgements or Afflictions which the Lord by Malachy denounceth against Israel As if he had said Observ The burthen of every Impenitent sinner is fire and Brimstone The burthen of a drunkard is to be cloathed with Rags to have share with Hypocrites in the Lake The burthen of an Usurer to have his substance taken from his Posterity Of a Sabbath-breaker to have a fire kindled in his Gates c. And that they are justly called Burthens appears because they presse and oppresse him that they light on See even David Gods own Child Thine a Psal 32.4 hand is heavy upon me And again My sins that is Thy wrath which for my sins I apprehend is gone over my head and are like a sore b Psal 38.4 burthen too heavy for me to beare In which sence is that to be meant Gen. 4.13 My sin that is my punishment greater than I can beare And Gal. 6 5. Every man shall beare his own burthen Vse 1 First then here see that sin is no such light matter as the world commonly esteems it it brings with it a burthen intollerable even a load of Gods wrath to every man that continues obstinately and securely in it Beloved we have a Proverb concerning unprofitable Talk it is called Light talk and so it is indeed more light than vanity it self if we respect the weight of profit it should carrry with it but heare what our Saviour saith Mat. 12. v. 36. Idle words are accountable nay more than this what think ye of gross Oaths Words are but wind What of whoredome A trick of youth What of drunkenesse It is merriment and good fellowship c. Yea what sin so heavy that to our people seems not light because they never saw the burthen of Gods wrath that is due unto it Now Brethren consider these light sins they have a burthen coming after them even the burthen of Gods heavy and intollerable wrath and let us come to weigh it as it is in the ballance of Gods Sanctuary It hath made Gods Children to cry out under the sense thereof Yea our Saviour Himself under the sins of others take it with the wrath of God and the Curse due unto it Children were wont to have a Riddle What is heavier than Lead Here we find Sin See Zech. 5.8 Vse 2 Secondly Be hence admonished to take heed of sin even of every one seeing none so light but brings this Burthen Beloved It is the fashion of profane men to make Gods Children as wonderments for Preciseness when as they run not with them to the same excess of Riot not to drink with good-fellows not to talk much that is vainly or filthily no sport on the Sabbath c. too precise O Beloved had you felt what Gods Children have felt in a measure the burthen of Gods intollerable wrath pressing your Consciences you will befoole your selves and bewaile your senceless estate that having such a burthen upon you had not grace to feele it but rather to encrease your Load Vse 3 Thirdly Is it a burthen when thou seest any man pressed with it favour him help to beare his burthen by Compassion and to lighten him of it by Consolation In Exod. 23. It was the Law of God that if a man had seen his enemies Ass v. 5. lying under his Burthen he should not forbear to help him up hath God care of Oxen Or is it not rather spoken because of us Beloved we have many pressed with Afflictions Famine is it not a burthen shall we cease to help Agony of Conscience a burthen shall we cease to help Job 6.14 but men have forsaken the feare of the Almighty and
stablishing 1. The Fountain of the afflictions of Gods Children Heb. 12.6 Gods Fatherly love not so with the wicked but in wrath 2. In measure See Isa 27.7 8. Ier. 30.11 10.24 3. See the use and end of afflictions 1. To prevent sin Hos 2.6 A hedge of thornes 2. To reduce Psal 119.67 Before I was afflicted I went astray 3. To subdue Rebellion mans Nature is Rebellious Afflictions tame and subdue 4. To quicken Gods graces in us ease slayeth the foolish Pro. 1.32 Affliction makes grace flourish 5. To prevent Damnation 1 Cor. 11.32 And Beloved if we had the wisdome not to stay in our sence but to turn our eyes to the issue we would never thus reason Argument of love thus disposed If I have chosen you and your Fathers and rejected your Brethren and their Fathers then I love you but I have loved Jacob and hated Esau Ergo. What is meant by his love Paul best expounds Rom. 9. of Election The greatest evidence of Gods love is Election to Salvation There is generall love to all Creatures Observ some token of love to Saul that he was a King but nothing to this that we are elected all nothing without Election Wealth and Honour and Learning and Authority good Blessings but this the depth and height of Gods love to be chosen to Salvation First It is the fountain of all graces Secondly Of all blessings so far as Blessings Thirdly Those only exempt from Condemnation Fourthly Heirs of glory Rom. 8.17 Now then Beloved Vse see we if we would know whether we be beloved of God or no Look hath God elected us to Salvation then indeed he loves us And hence thou mayst soundly conclude God loveth thee and holds thee deare It is no Argument God hath enriched me therefore he loves me Eccles 9.1 Outwardly all things alike God hath advanced me therefore he loved me See Saul called me to be a Preacher therfore he loved me See Judas till thou commest to Election thou hast no sound argument that the Lord loves thee yea what ever afflictions betide thee This then labour to be assured of Two notes are 2 Thes 2.13 1. Faith of the truth I meane not a generall notice or assent to the Truth but beleeving of the truth in respect of thy self when God gives thee this Particularity and Propriety of Assurance that is a token of Gods love and Election 2. Sanctification of the Spirit known by this when thou hast ascended higher than Nature can reach unto Nature attains to civill honesty as were sundry Heathen famous for morall vertues of Temperance Justice c. but when the very inward affections are renewed there is the triall of true Sanctification Signs of it are 1 Hatred of sin because it is sin this a note of a sanctified heart detestation of sin because sin 2. Purging of our selves as well from little as from great sins 1 Thes 5.22 3. Conscionable walking in all Gods Commandements Luk. 1.6 Psal 119. Lastly Hatred of the World and Afflictions for Righteousness sake Joh. 15.19 Mat. 5.11 A second generall thing Observ how the Lord putteth difference in his Election and Love between parties neerliest conjoyned Esau Jacobs brother of the same Parents of the same Birth Conception yet Jacob loved The like we see in many places two in company the one received the other forsaken two in a bed the one received the other refused Father sometimes chosen Children refused as Abraham and Ishmael Isaac and Esau David and Absalom Let no man therefore please himself in this Vse that he is born of a religious Parent or hath religious Kindred as the Jews Joh. 8.33 They had Abraham to their Father See Mat. 3.9 Think not to say we have Abraham to our father Indeed A blessing it is to be born of religious Parents 1. Because within the outward Covenant 2. Benefit of holy Education 3. Vertuous Examples but Ezek. 18. If the Son shall turn from his Fathers vertuous example It is his curse that ever he had such a Father by consequent 4. Temporall mercies thou mayest partake by their means as the Lord speaks of Ishmael Gen. 17.20 Now as touching Election it self for the unfolding of it this order is observable to shew 1. That it is 2. What it is 3. Of whom 4. Why or the Cause Motive For the first that it is Infinite are the places to prove it Mat. 22.14 Few chosen Mat. 24.24 The Elect from the foure corners of the World And it confutes that sottish error of some otherwise learned that will have nothing determined certaine touching mans Election before his Birth but that the Lord made man without determining any thing certain touching his finall estate Object Then vaine Holy life Answ Not so for that is the meane of attaining the right end Heb. 12.14 Object Vaine Exhortations Answ Not so for they also are Means Object Freewill taken away and fatall necessity brought in Answ Necessity of Infallibility only not forced to believe but God that works the wills knows how sweetly to frame and encline them For the second What it is It is an Act of God whereby he chooseth and calleth some out of mankind to be Heires of Salvation Or as Bellarmine well describes it A part of Providence whereby some certaine men are mercifully selected out of the mass of Destruction and directed by infallible means to life eternall But see we the cause moving God thereto False cause Prevision of good works that no cause for we were predestinated to be holy Eph. 1.4 Not because we were holy And 2. Rom. 9. directly excluded 3. The very end of Election crossed which is to shew the works and glory of Gods grace 4. The first cause orders the secondary not on the contrary not good use of free-will foreseen See Ioh. 1.13 Jam. 1.18 Regeneration not caused thereby much less Election Nor could any inclinableness of will be foreseen in perverse man not Faith for that is a fruit of Election Act. 13.48 1 Cor. 7.25 And not cause of vocation but effect much less of Election Not Christ himself Reason is for that Christ as Mediatour falls under decree of Election the end first thought on before the means True cause the good will and pleasure of God Mat. 11.26 even because he would and Rom. 9.15 He hath mercy on whom he will have mercy It teacheth us to ascribe all the glory of our Election Vse Calling and all fruits thereof unto God and still to say that God chose me was his grace not my merit or obedience Of whom Mat. 12.14 Of a few as appears by the fruits as faith sanctification holy obedience Few not in themselves but comparatively as a bag of sand hath a numberless number of sand yet in comparison of all the sands of the Sea even as nothing And let no man say This is hard in the Lord for that any one is chosen is his Free grace and he may do with his own what him pleaseth It is
his meer good pleasure to magnifie his grace upon his own First then Follow not the Multitude for they go the broad way 2. Strive to enter in at the straight gate and let this warne thee to labour and endeavour the more diligently to strive to make thy Calling and Election sure And hated Esau That is Reprobated Esau Now that there is Reprobation appears because there is Election 2. God hath not Mercy on all 3. There are Vessels of wrath prepared to destruction Rom. 9.22 and Jude 4. ordained to this Judgement 4. Effects denyall of means to many for Salvation If any aske what it is Reprobation is an Act of God whereby he determines not to have mercy on some but to leave them to destruction for the glory of his justice For the moving cause of Election that that may be known we are to conceive the Acts of Reprobation to be two 1. A decree not to have mercy this Absolute and hath no other cause but the Will of God And let none say this is injury for God is bound to none Rom. 11.33 therefore Saint Paul refers all to Gods Will and admires the depth of this secret which had been vain if the cause thereof be foresight of sin and disobedience 2. The second Act is ordination into punishment and Damnation this hath some respect unto sin being an Act of Justice in respect of Execution And therefore though it be true that God refuseth to shew mercy only because he will yet he ordaines no man to damnation but for his Sin Judas damned for his sin Comparative why this not that no other cause but Gods Will. Of whom Of the greatest part of the world Ob. Means vouchsafed to all Answ Not so Mat. 11.21 22. and to whom vouchsafed the end is to deprive them of excuse Object Christ ransomed all Answ Not so Joh. 17.9 Inst 1. Pet. 2. Answ The place to be understood of the Power of a Master over his Servant Ob. Then God cause of Damnation Answ Deficient not Efficient being not bound besides betwixt the Decree and Execution comes sin Marvaile not at this That the most part of the world believe not Vse nor are converted God hath armed us against this Temptation 2. See here the endless love of God to us whom he hath chosen that leaving many nay the more part that had deserved as much as we yet chose us and left them Signs 1. Denyall of means finall 2. Cursing of the means unto them Isa 6.10 3. Their own contempt of the means vouchsafed 4. Apostacy finall Heb. 10.26 27. These not known to us wherefore we hope well of all till the Lord discover VER 3 4 5. And I hated Esau and laid his Mountaines and his Heritage waste for the Dragons of the Wilderness Whereas Edom saith we are impoverished but we will return and build the desolate places Thus saith the Lord of Hosts They shall build but I will throw down And they shall call them the border of wickednesse and the people against whom the Lord hath indignation for ever And your eyes shall see and ye shall say The Lord will be magnified from the border of Israel 1. GOds Protestation 2. The peoples Exception 3. The Lords Confirmation of what he protesteth by an argument from an effect wherein he appeales to themselves for witnesses De hoc supra Hatred of Esau manifested by a sign their desolation where the Antithesis is understood Wilderness for Dragons that is without Inhabitant as Isa 34.13 Hence observe That externall afflictions are unto Reprobates testimonies of Gods hatred Reason Because no such are freed from the curse of the Law Gal. 3.19 branches whereof even those outward afflictions are Deut. 28. examples are extant Not the least Sickness Infamy Penury Famine Banishment Death all stand unto such in the nature of Curses as the Law propounds them A sign of which is For that they all work together for evill unto such whereas it is contrary in them who love God Rom. 8.28 They do but harden such as Pharaoh or cause blasphemy as in many bringing out into the eyes of men the hidden Corruption of the Heart Object If any shall say They are made testimonies of love Heb. 12.6 Answ So are they to Gods Children not to Reprobates To them they are fatherly Chastisements To these severe Punishments a sign whereof is That they are driven by them the farther from God Hence then it will follow Vse That from Corrections we cannot conclude certainty of Election or of the Love of God No man can thus reason The Lord follows me with crosses therefore he hath chosen me to Salvation For To some men they are pledges and testimonies of his wrath and hatred and as one well terms them Atrium inferorum And therefore vain is that conclusion of many from Corrections to Gods love As How often heare we it from profane men They doubt not they say but God loves them Why Because he follows them with Judgments never without one cross or another in Children Goods good Name Body Mind In summe These Externall things are ever to be measured according to Persons not Persons according to them It is true That Crosses to Gods Chosen are tokens of his love but crosses to a Castaway are Pledges of his hatred And though it be said That whomsoever God loves him he corrects yet is it not convertible That whomsoever God corrects him he loves Saul had his punishment as well as David his Troubles Ishmael Famine as well as Isaac c. Yet neither beloved God What then is to be done in this case for comfort If thou wilt have comfort in a Cross look to this Art thou chosen called c. Then Crosses are Comfortable If no token of Election suspect thy self I might apply this unto our selves unto many amongst us whom the Lord hath long followed with heavy judgments externall robbing of Children or heart-breaking with ungracious Children Beloved I say not where these are there the men are hated but yet where these things are amongst some they are tokens of Gods Hatred What then to be done in outward Crosses First Look to their issue and fruit that they have in thee As 1. If they humble thee for thy sins Jer. 5 3. 2. If they bring neerer unto God Hos 5.15 3. If they make thee feare before God not only while they are felt but after they are removed Pharaoh cries peccavi and promiseth amendment while the Rod is on him Esau howls whilest he is under the hand of God the wicked Jews Ezra 9. crouch whilest the hand of God presseth them but when a little ease is given them they break the Commandements ver 10. God otherwise corrects his own Children Observ otherwise Castawayes I meane in respect of the measure and weight of his Corrections Psal 118.18 So David The Lord hath chastened and corrected me but he hath not given me over unto death Israelites carried Captives as well as Edomites but
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
his dearest servants There is indeed a double fear of God one servile and even astonishing The other reverentiall and is nothing else but that awe and filiall reverence that is in Gods Children towards his Majesty And it ariseth from these grounds 1. One is apprehension of the Majesty of God 2. Beholding of his Judgments 3. Apprehension of his love Thus they differ 1. In causes and in manner of apprehending Gods Majesty wicked apprehend him only as a Judg and an Avenger Jam. 2.19 The godly as a Father also in Christ Hos 3. ult 2. In effects slavish fear drives utterly from God Gen. 4.31 1 Sam. 28.7 Filiall brings nearer unto him 3. Slavish fear torments Filiall comforts 4. Slavish fear restrains indeed because hell provided filiall because sin offensive unto God Try how thou fearest God Thou canst by no better mean know it Vse than this here prescribed by thy reverend carriage in the worship of God CHAP. 2. VER 1 2 c. And now O ye Priests this Commandement is for you If ye will not heare and if ye will not lay it to heart to give glory unto my name saith the Lord of Hosts I will even send a Curse upon you and will curse your Blessings yea I have cursed them already because ye do not lay it to heart c. SUmme of the Text A perswasion of the Levites to do their duty in reforming the worship of God by an Argument of the perill of the contrary neglect Parts 1 A Preface ver 1 2 A Commination wherein are three things 1. The condition interposed which if neglected the judgments threatned shall certainly be inflicted 2. The Judgments threatned as first Curse of their Blessings Secondly Corrupting their seed Thirdly Casting dung in their faces 3. The Reasons First from the Lords mercy towards them Secondly their swerving from that Covenant and the example of their Predecessors the foulness whereof is amplified The Preface hath in it an Apostrophe and turning of the speech generall to the Persons of the Priests Collection hence this It is lawfull for a Minister in Preaching to particularize that is to direct his reproofs Observ threatnings c. to particular persons and States See Hos 5.1 c. Christ to Scribes and Pharisees Reasons What is spoken to every one seems spoken to no one And hence is that shifting of the stroke of the Word from themselves through the subtilty of Satan Hypocrisie of heart and love of our sins Secondly The Apostle gives this Precept 1 Tim. 5.20 That we should thus deal even with Elders whose credit if any should be most spared if they sin openly rebuke openly Reason That the rest may fear Caveats here are First That the Fact be publique Mat. 18. In private sins another course to be holden so long as any hope of Reformation appears 2. That it be evident either by the Fact or by Confession or by Witnesse of the fact See 1 Cor. 5. of witnesses 1 Tim. 5 19. And this the Doctrine the Practice whereof so distastefull to carnall men Vse whose sins though never so notorious and scandalous may not be pointed at except in generalities And generall Preaching generally applauded by most as standing best with a Ministers discretion But Beloved if we will follow the wisdom of Gods Spirit in the Prophets and Apostles we shall see another course warranted to a Minister in notorious and scandalous sins Paul in a publique Epistle notes the incestuous person 1 Cor. 5. And why a Minister may not so deal with men publiquely offensive I fee not as if there be any in our own Congregation known Brablers as of late the Fact is evident in one whose bond to the good behaviour might have taught him better carriage To whom if I should now as Malachy here turn my speech and tell him vengeance is the Lords and that he that smites with the sword shall perish with the sword I see not but I follow a president beyond exception And view if you will the small effects that come of generall Teaching in all Congregations where it is used Little or no good done while particular abuses in particular persons are generally only reproved But Learn we hence to submit our selves without murmuring to this kind of Teaching and ever think that Preacher preacheth best that can best particularize and in whose mouth Prophecy is the discoverer of our secret and particular corruptions 1 Cor. 14.25 This Commandement is for you To wit of reforming Religion and the worship of God So then It is a duty specially belonging to Ministers to see to the Reformation of Religion Observ and maintaining thereof in purity See for this Tit. 1. Let us see how this is to be understood Papists understand it Exclusively so that they would not have Civill Magistrates to have any thing to do in matters of Religion and the worship of God Now that even in matters Ecclesiasticall the Civill Magistrate hath power of commanding appears 1. Signis Deut. 17.18 A charge is given that the Book of the Law be delivered to the King not only for private information of his life but as Austin well saith That he might provide that others also observe it 2. A minori If Fathers in Families must deale in information of Housholds how much more the King 3. 1 Tim. 2.2 Godliness as well as honesty must be promoted by them 4. Judg. 17. and 18. Neglect of Reformation is imputed to lack of Magistrates which what argues it but a duty to promote purity of the worship of God 5. Kings in Judah and Israel blamed for tollerating abuses commended for care in reforming Ergo c. Briefly That we may see what the duty of Civill Magistrates is in this kind See we what they may not meddle with Secondly what concernes them in duty in this kind 1. The execution of Ministeriall Functions belongs not unto them because they are not thereto called Heb. 5.4 Therefore Saul blamed for this 1 Sam. 13. In that being a King he would take upon him to burn Sacrifice and Vzziah 2 Chron. 26.16 is said to transgress the Commandement of the Lord herein and Amaziah well tells him it is not for him to burn Incense and the Lord strikes him with Leprosie See we now what it is that belongs unto them 1 Making Laws for stablishing pure Religion abolishing of false See this as in Nebuchadnezzar Dan. 3. so in Josiah c. commended 3. To see to the execution of those Laws So it is said of Josiah he compelled those that were found in Israel and Judah to serve the Lord 2 Chr. 34.33 4 To enjoine every Church-Officer to see to his office and place 2 King 23.4 5. To assign to every one his particular station and calling in the Church 2 Chro. 17.7 6. To correct and punish omissions So that this Doctrine is not exclusively to be understood in respect of the Civill Magistrate but serves only to awaken the Priests that were in this point
of duty most negligent And parts of the Priests duty this way are 1. To teach 2. To exercise Discipline Therefore how well they discharge Ministeriall Offices that are the foremost in corrupting the sincere worship of God consider we Corruptions in Religion are of two sorts 1. In matter 2. In manner In matter when means of worship not prescribed are brought in by men as Mat. 159. How full of such Corruptions is the Church of Rome In manner when abuses in the worship of God are tolerated Secondly See here what we have to answer to that common objection of the people That we meddle where we need not when we oppose our felves to corruptions in Religion As to insist in one particular Profane abuse of the Sacrament the common saying is The unworthy Communicant shall himself smart for his profaneness True yet the Minister also For to him is this Commandement given to inhibit as much as in him lyeth all profaning of the Lords holy Ordinances Proceed we to the threatning Observ Wherein we may observe how the Lord in threatning of Judgment interposeth condition of obedience and repentance which if performed the streame of Gods judgments is stayed See Jer. 18.7 8 9 10. Vse 1 See then how true it is what the Lord professeth of himself Ezek. 33.11 That he delights not in the death of sinners but rather would they should convert and live that every mouth may be stopped And see whether ever the Lord was hasty before warning to execute judgment upon any people The old world had corrupted their waies before God yet not suddenly swept away but Noah a Preacher of righteousness given to warn them So in Sodom Lots example and admonitions So Hierusalem often would the Lord have gathered them with our selves the Lord hath thus dealt Then that we may avert and turn away the judgments of God from us See our duty of two branches Vse 2 1. To hear that is with attention and regard to mark what the Lord requireth of us 2. To lay it to heart And this duty hath in it two things First Due consideration of what the Lord enjoynes Secondly Resolution and care to put it into practice the other without this nothing Lastly To give glory to God by reforming abuses crept in upon us Beloved The Lord hath come near unto us in sundry judgments Pestilence hath long dwelt in our Land Famine and scarcity have been oft amongst us greater Judgments may be expected if these be neglected and yet who cares to heare Or hearing who considers Or considering who reforms So that just must needs be our destruction whensoever the Lord shall bring it upon us See the Judgments 1. Curse their blessings that is weaken their abundance 2. Corrupting their seed so taking away hope of recovery 3. Cast dung upon their faces that is extremity of vileness and contempt And the cause of all this corruptions in Religion Corruptions in Religion cause of most judgments of God Observ See Neh. 13.81 Did not your fathers thus and all this wrath is come upon us Jer. 44. Their Incense-burning to the Queen of Heaven true cause of Gods judgments Hag. 1. The people wonder at their Famine the Lord sets them down this one true cause and reason of it His house lay waste ver 9 10 Exod. 32. The Calf incenseth him See we then to what cause we may impute all those heavy Plagues Vse wherewith the Lord hath so long followed us surely no doubt this the main Neglect of Religion and of the worship of God in Princes Priests People And this let us all be assured of Never to have peace till abominations this way be removed from us And therefore let us all be admonished for our particulars here to begin Reformation at the worship that it may please him to turn away his fierce wrath that he hath determined to bring upon us many are the corruptions that are grown in upon us this way Resolve we every of us with Josuah cap. 24.15 As for me and my house we will serve the Lord. I will corrupt your seed So then God is he that is the inflicter of all judgments Observ From him come Famine Poverty Infamy c. Amos 3.6 No evill in the City but the Lord hath done it So Isa 45.7 Job 5.6 Affliction riseth not out of the dust Manichees then are here refuted who dream'd of a double Vse or twofold beginning one Authour of good things The other of evill For the understanding whereof know we That nothing is summum malum inflicting of pains a part of Justice and therefore hath in it some respect of goodness Again amongst our people Luck and Fortune carry away all But though in respect of us that know not second causes some events may be termed casuall yet in respect of God all things are determined not a sparrow falls to the ground without our father Mat. 10.30 Some stick in second Causes impute famine to drought c. But though it be true that judgments are many times executed by second causes yet so as that the first Cause orders all barrenness comes of drought but the Lord makes drought Hag. 1.11 I called for a drought c. Therefore Learn we to whom in all judgments to resort See Hos 6.1 To the Lord it is he who smites and he only must heale VER 4 5. And ye shall know that I have sent this Commandement unto you that my covenant might be in Levi saith the Lord of Hosts My covenant was with him of life and peace and I gave them to him for the fear wherewith he feared me and was afraid before my Name FOllow now the Reasons 1. From the speciall mercy of God bestowed upon them and their fore-fathers Gods Covenant was with them of life and peace Now Gods Covenant is of foure sorts 1. Generall made with all Creatures Gen. 9. 2. With the Church in generall 3. With the Church of the Elect. 4. With some particulars of some speciall graces of this last must this place be understood God having entred a Covenant with them especially to give them life and peace So then with Ministers especially hath the Lord made a Covenant of Peace binding himself especially Observ to be a mighty Protector and gracious rewarder of them And therefore ye shall see in evill times how the Lord hath given speciall charge of them Touch not mine Anointed and do my Prophets no harme hath made speciall promise of assistance and protection unto them Mat. 18. and we see sundry examples hereof as if ye read the whole Scriptures you shall not see any to whom more speciall deliverances vouchsafed than unto them See in Jeremy Elijah Peter c. God was their portion And this should be our incouragement unto whom the Dispensation of the word is committed Vse 1 couragiously to do our duties Jer. 1.18 It is true that of all men we are most subject to the hatred of the world as being those whom the
of God was precious in those daies when there was no manifest vision how frequent was it with them then to ride many a skore miles to heare a Sermon setting apart all worldly employments But alas How are our people degenerated in this kind To whom when the Lord comes home even in every of our particular Congregations yet audience not vouchsafed Again How dear was the word of God unto them when for it and to maintain it in purity how many of them laid down their lives and shed their bloud Read the histories of our Martyrs set out for this end and you shall see how many of all sorts and conditions the Lord then crowned with Martyrdom and with what constancy they embraced the extremest torments for Christs sake But behold degenerate children How do we flinch even at the least verball persecution if it be but a scoff and what they counted their glory and that justly we now count our shame to be professors of the Gospell Besides in education of Children and in straight charging of them to maintain the truth which they sealed with their bloud how forward were they O we slow-backs in this necessary duty Time would faile me to speak of their temperance the just condemnation of our gluttonous times their peaceableness condemning our jangling their hospitality condemning our nigardly living to our selves These things we can oft talk of Lord that we did make conscience to walk and to tread in their steps we wonder as Solomon Eccl. 7.10 Why it is that former daies were better than these though we enquire not wisely of these things when our manners are so far worse than theirs More particularly I doubt not but many of us can say and that truly that God hath given us our own immediate Parents Patterns of many excellent graces Gravity Piety love of Religion Bountifulness c. shall t not be our sin and shame to degenerate and disgrace our families What greater shame can there be than for the Son to talk of his Fathers Religion himself living as an Atheist Of his Fathers bounty himself a niggard Of his Fathers zeale himself a luke-warme Monster Now surely as these sins are odious in whomsoever So most odious in those who have had so worthy Patterns as examples to go before them To conclud this point as Esay in another case Cap. 51.2 Consider Abraham your Father and Sarah that bare you Consider every of us and call to mind their commendable parts Surely of all things the Lord most hates degenerating Children In the second place we may hence well observe That the piety of the Parent shall not priviledge the degenerating Child from the wrath of God Observ but yet threatned as a judgment for swerving from their fathers footsteps In Ezekiel Cap. 18.20 The Lord purposely teacheh thus much when the unthankfull Jews began to justifie themselves and condemn the Lord of injustice for their affliction as if they had smarted for their Fathers sins only The Lord protesteth that the Son shall not dye for the Fathers sin nor on the contrary a degenerate Child shall not live by his Fathers righteousness except he walk in his fathers steps And this that the Scripture affirmes Hab. 2.4 The just shall live by his own faith Object If any shall say That the Lord hath somewhere protested That for Davids sake he would spare as Solomon Rehoboam c. 1 King 11.12 Answer It is true that it pleaseth the Lord remembring the righteous dealing of Fore-fathers sometimes to bestow outward mercies upon degenerating Children But then these are not to them in the nature of blessings such an one may have wealth but to his hurt as Solomon speaks Riches reserved to the hurt of the owners thereof 2. Not the Child but the Parent in them crowned And this should teach us not to trust Vse or vainly to put confidence in the righteousness and obedience of our forefathers as if we for that should escape the Lords wrath yet this Beloved is the conceit of many ungracious children that love to be telling of their forefathers piety and love and zeal and how many descents Religion hath continued in their families what their Fathers suffered for the truth c. And this is indeed a Blessing if men know how aright to use it It s a Blessing when the Lord permits a man a Religious Parent as above but shall we therefore thinke that we are priviledged from Gods wrath being degenerate nay rather not much more laid open to his fierce Indignation because of our declinings was thy father Religious Thou an Atheist Heavy is thy Condemnation Thy father frugall Hospitable c. Thou a spend-thrift Woe worth the time that ever thou wert born of so righteous Parents whose steps thou refusest to follow and walk in Object Promise made to parents and seed Answ Rom. 9.8 To the seed that are such by Imitation conditionally so that they Imitate and tread in their fathers Righteous steps As well as to the seed who are such only by natural Descent VER 9. Therefore have I also made you contemptible and base before all the people according as ye have not kept my wayes but have been partiall in the law FOllows now the punishment of this their sin I have made you contemptible c. Wherein two things 1. The punishment 2. The cause of it Where Observ first observe we That base estimation amongst the people is a punishment even this to be vilely esteemed and disregarded amongst men is a punishment See vers 3. cap. 2. And surely if good Name and Reverence be a Blessing then is Contempt a Punishment Object If any shall say that this befell Christ Psal 22. A worme and no man Answ This a part of his humiliation Phil. 2. Object The Lot of the Apostles 1 Cor. 4.9 Answ With the wicked only for otherwise their feet are beautifull Rom. 10.15.2 Even they also have Sins to be chastened and this must be acknowledged as a part of the Curse Deut. 28.37 This should teach us Humiliation Vse under the mighty hand of God for our many abasures we are subject unto there is no blemish in good Name but comes for sin and he hath promised to Honour those that Honour Him It s true that the Lord turns these things unto the Best unto his Children and brings good out of them unto those that are his As 1. It seems to purge from Ambition and desire of vain-glory a great hinderance of sincerity Ioh. 12.43 2. It works in us a care to approve our selves the more to God that we may be glorious in his eyes 3. It makes us more dye to the world But yet it 's in its own Nature a Punishment and many times to Gods own children a chastisement Therefore The cause followeth whence we observe That vitious life breeds vileness of estimation this casts the salt of the earth to the dunghill Luke 14.34 35. and as its the Lord promise to Honour those that
honour Him so they that despise him shall be despised 1 Sam. 2.30 How did the Lord honour David in time of his uprightness How did that dog Shimei presume to raile at him when he had defiled himself 2 Sam. 16. yea and how did his own Son faile in duty towards him Vse 1 So then let us all here take notice of the true cause of that vile esteeme wherein at this day many live I speake of all sorts of men It s a common and most just complaint that many have in their mouths How much the dignity of the Ministery is in these dayes decayed contrary to that Reverence given by Cornelius unto Peter And to what cause think you do they impute it Some to lack of Authority Some to our poverty Some to decay of Auricular Confession But these not the maine Causes Apostles were never Confessours yet highly esteemed never abounded with wealth yet reverenced John Baptists rochet was of haire-cloath yet reverenced by Herod himself But this is that which hath exposed us to contempt namely the lewd life of many in place of ministers The like of Magistrates the like of Fathers the like of the Aged Children presume against the Ancients and no marvell when old age is not found in the way of righteousness 1 Tim. 4.12 Let no man despise thy youth but be thou then unto them that believe a pattern in good works Vse 2 See we here where a man must begin to lay the ground of Reverence and Reputation namely in an holy life Live holily then shalt thou live honourably if not amongst the wicked yet amongst Gods Children who honour such as feare the Lord Psal 15.4 While Adam stood in innocency the savage beasts did him Reverence when he threw off obedience they began to Rebell John Baptist feared of Herod because he knew him to be a just man Mat. 6 2â— If a punishment to be vilely esteemed then a Blessing to be honoured and justly well esteemed especially for Ministers good name a rich pearle and loving favour above silver and gold Prov. 22 1. Eccles 7.3 How prevalent this is for security how many times did this restrain the fury of Iewes against our Saviour The people held him as a Prophet Mat. 21.46 Besides the good that such may do rather then others True honour is that that is given by men rightly judging of the graces of God Hence then collect Vse that its lawfull for a man by good meanes to seek honour and good report from men See 1 Tim. 4.12 Let no man despise thy youth 1 Tim. 3.7 A testimony even from men without is to be laboured for And here that little regard of approving our selves to men justly taxed what men say or think they care not yet saith the Apostle Phil. 4.8 If there be any vertue if any praise follow things of good report Meanes 1. To be an Honourer of God 1 Sam. 2.30 in all carriage publique or private 2. To do the things that tend to good Report rather then simply to hunt after praise 3. Not principally to ayme at praise It is like your shadow the more you run after it the faster it runs from you But have been Partiall in the law A new reason of this judgment mentioned partiality in the Law This is propounded vers 9. 2. Confuted by a reason a communi principio and so from equality This uttered in a Rhetoricall Dialogisme Partiality what it is See we the nature of this sin Partiality is when without just cause one is preferred before another in matter of justice this is commonly called Acception of persons preferring one before another See 1 Tim. 5.21 Now not every such preferring is partiality For there is a preferring of one before another warrantable therefore it s added without just cause causes of preferring of two sorts just unjust Unjust as when a rich man is regarded for his Riches a poor man for his poverty See Deut. 1.17 Exod. 23.3 Levit. 19.15 Lastly in matter of justice as in punishment or reward in reproof or forbearing reproof So in kindness we may without partiality preferre 1. Our own before strangers 1 Tim. 5.8 2. Houshold of faith before others Gal. 6.10 but in matter of justice no such thing to be done This pressed upon Magistrates Vse that they especially observe it Deut. 1.19 we have the example of God himself Rom. 2.11 1 Pet 1.17 They are Gods Psal 82.6 nor may inferiour officers goe unpressed herein To ministers urged with a straite charge 1 Tim. 5.21 However it be imputation to my self To people Jam. 2.1 sundry reasons 1. God chuseth 2. Rich in faith 3. Heyrs of the kingdome 4. A breach of Gods Law 5. A cause of murmuring Act. 6.1 VER 10. Have we not all one Father Hath not one God created us Why do we deal treacherously every man against his Brothers by profaning the Covenant of our Fathers HEre is set down the Confutation Observ One common principall of all men Adam our common father Eve our common mother God our common Creator Christ our common Redeemer See Eph. 4.6 This should teach us vnity in judgment and affection Vse Eph. 4.3 It should abate pride teach to avoid partiality in any thing and would God in all things we could consider this it would be a bridle from many injuries and injustice VER 11 12. Iudah hath dealt treacherously and an abomination is committed in Israel and Ierusalem for Iudah hath prophaned the Holiness of the Lord which he loved and hath marryed the daughter of a strange God The Lord will cut off the man that doth this the Master and the Scholler out of the Tabernacles of Iacob and him that offereth an offering unto the Lord of Hostes c. A Transition from the sins of the Priests to those of the people These are two both about Marriage 1. Vnequall yoaking themselves 2. Disloyalty vers 14.15 16 17. In the first we are to consider 1. The sin 2. The hainousness of it 3. The punishment 4. The amplifications by frequency and by Effects A hainous sin Observ for a Child of God to couple himself in marriage with a woman of contrary Religion with an Idolater See here how it is called a transgression an abomination a defiling of the Lords Holiness Reasons 2 Cor. 6.14 No communion betwixt light and darkness if none at all then not the nearest Reasons 1. An unequall yoke 2. The contrary nature of both 2. The speciall commandment of God this way Exod. 34. Deut. 7. with Reasons 1. Of corruption that may ensue and lest any presume in respect of graces received 1. No protection out of Gods wayes as appeares by Solomons example none like him beloved of God yet Neh. 13.26 strange women caused him to sin See also Gen. 6. Num. 25. 1 King 11. Ezr. 9.10 Where we reade of the judgment of God upon such 2. 1 Cor. 7.39 The injunction is to marry only in the Lord. 3. 2 Joh. ver 10. Not
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
wrath for they call not when the Lord binds them Iob 36.13 5. Bitter complaint under that sad condition as Psal 42. 84. and Psal 74.9.10 Bewailing also and bemoaning themselves to every one that they think may do them ease 6. The means to recover it by diligence in Gods service are never slacked but rather encreased by it In those times above all most diligent to seek God Hos 5.15 With a wicked man not so but presently slacks he his devotion as those wretches Mal. 3.14 Cry presently it s in vain to serve God and what profit is it c. 7. A Child of God resolves even in the middest of feeling Gods displeasure still to continue his service what ever becomes of him Iob 13.15 16. Though he kill me I will trust in him and never forsake him he shall be my salvation With an Hypocrite and wicked man it s not so if the Lord be not presently mercifull again and at their beck presently they renounce him as 1 Sam. 28.6.7 When the Lord answered not Saul by dreames c. presently he flies off to a witch And would God this were not too evident amongst our people So long as any thing can be gained by Religion and the current of the times ruâ—â— that way who but they But if the Lord justly be displeased for hypocrisie so that they feel him not so gracious as in times past or perceive that he answers not presently to their call they then forsake and renounce him 8. A wicked mans at the loss of Gods favour it works envy and hatred against those to whom the Lord shewes most tokens of his love as Gen. 4. compared with 1 Ioh. 3.12 so in Saul 1 Sam. 18.6 7 12 28 29. With a childe of God it s not so That love of a childe of God is a permanent grace 1 Ioh. 3.14 And though they could wish to themselves the happiness of other of Gods children yet envy they not thereat but ever magnifie the grace of God to them shewen Vse 2 Is this so Is this a thing that even wicked men grieve at That the Lord rejects their services Then learn thou for ever to acknowledg Gods favour to thee in this when he shall give thee testimonies and evidences thereof And beloved this grace of prizing aright the favour of God and the tokens thereof is an excellent grace and the lack of it causeth so much misery to the dear children of God Doth God hear thy prayers Rejoyce in it as in the greatest happiness in the world doth he bless thy hearing and art thou bettered in knowledg and obedience Bless God for it and forget not this loving kindness of the Lord unto thy soul And for this end gather as many testimonies of them as possibly thou canst What are the signs of it False signs outward prosperity with the common appendices thereof but against this see Eccles 91. because they come not into misfortune as others therefore they applaud themselves in their evil Notes of Gods respecting our services are 1. Extraordinary such was that same sending down of fire from heaven 1 King 18. and 2 Chron 7.1 but thus the Lord deals not at this day Yet its true there are certain sensible tokens of Gods accepting us and our services at this day which Gods children may take and esteem as pledges of his love 1. Success in all things that thou puttest thine hand unto but here lest I be mistaken understand by success not that which the world so esteems a flourishing and prosperous estate but this call thou success when all things work to thy good Rom. 8.28 To thy true good furthering thee in the salvation of thy soul or when outward prosperity makes the full of good works and fearfull is the estate of those to whom these things work evill when prosperity puffs up the heart or when afflictions amend not when hearing betters not c. Fear then lest the Lord be angry with thee 2. When the Lord shall bless thee in spirituall things in Christ Jesus Eph. 1.3 That is when thou shalt feel this fruit of the service of God that thereby the graces of God be obtained and encreased that a token that God accepts thy service 3. Thou shalt perceive it by that inward testimony and certificate that Gods Spirit gives to thee in thy conscience God deals not now with us as he did with Cornelius Act. 10.3 To send an Angell from Heaven to tell us that our prayers and almes-deeds are accepted with God but this he doth he sends his Spirit into our hearts that assures us by the word of God that our courses please him these if thou feel bless God for them and thus think they are such as even wicked men sometimes would redeem with the loss of all that they enjoy Vse 3 Is this so Then mark what a miserable case such men live in as when the Lord gives many testimonies that he rejects both them and their services yet are no whit moved therewith Surely they come not so neer Heaven as Cain and Esau for they grieved at this which these wretches never do As how many are there that can say and saying deride all Religion that they could never perceive themselves to be any whit better for their prayers c. What nothing the better And findest thou no feeling of Gods love therein Wretched man that thou art what comfort then canst thou have in thy wealth pleasure honour c. Yea if thou had'st all the world what could it comfort thee But how much more miserable their condition that are the worse for it For example when God gives wealth they are the worse when he sends afflictions they are the more heardened when he gives preaching and they are the more blinded as Isa 6.10 What a wretched case live such men in except they should go down Observ presently to hell they could not be more miserable Insomuch that he regardeth not the offering any more or receiveth it with good will at your hand Hence note we that during state of impenitency no sacrifice or service is accepted with God though performed with never so great devotion See Isa 1.12 Sabbaths and new-moons commanded yet in these people during impenitency most odious and abominable See also Prov. 15.8 Impenitency is of two sorts 1. Generall 2. Particular Generall impenitency is when a man lives in a continuall course of sinning without any conversion at all unto God as before calling and turning by the Spirit of God Particular is that which after the first conversion Gods children fall into as they sometimes go astray so for a time perhaps they lye unhumbled in their sins as David 2 Sam. 12. till Nathan comes to him Will you hear Reasons of it One is that extream hatred the Lord holds all sins in especially when they are thus lived in Hab. 1.13 It s true that the Lord bears many sins in his people so long as they are bewailed and striven against
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
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
Idolater Notes of it are these 1. Such are abominable in life Psal 14.1 2. Call not upon the name of the Lord ib. v. 4. 3. Light esteem of the pledges of Gods favour Heb. 12 15. as amongst us of the word of God whereas a childe of God buyes the truth and sells it not Prov. 23.23 Observ 2 Idolaters sometimes more conscionable to preserve the worship of Idols then some in the Church of maintaining the worship of God See Israelites Exod. 32.3 Nothing so dear but they part with their very Jewels and earings to make a Calfe yea children themselves made to pass through the fire and Act. 19. How many craftsmen maintained by that Idol Diana Baals Priests how cut they themselves with knives and lancers 1 King 18.28 Compare us with Papists see we it not verified how liberal are they in maintaining the Idolatry among them practised What pains take they in Pilgrimages And none appears empty-handed before the Idoll Well beloved Vse this shall be the just condemnation of many in our Church that people doting upon Idols should be thus zealous for Idolatry and we so regardless of the worship of God See but their Priests how in a blinde zeal they hazard their lives to make a Proselyte shall it not condemn us that may safely labour settling in truth and neglect it How careful they that no contempt shall be shewn to their Idols Yet we with patience can endure the horriblest disgraces offered to the majesty of God they will rise up in judgment and condemn us see Matth. 12.41 Now before I come to propound the doctrine it shall not be amiss a little to handle the question that here offers it seif to be discussed lest we think this sin concerns us not Question of Tythes handled The question then is whether tenths be by divine right belonging to the ministry of the Gospel for their maintenance Answ herein Answ let me propound the judgment of sundry sound Divines both wayes and leave it to Gods people to be judged of Divine right therefore is doubly understood 1. Either that it is directly so by express and precise commandment or else 2. By consequent as having ground in the word of God The distinction is 1 Cor. 7.6 I not the Lord the Lord not I I have no commandment but give advice Now this is the judgment of some ancient and modern Divines That by Divine law the tenths of all fruites both predial and personal are due unto ministers of the Gospel by those very lawes that were given concerning the Levites Origen in Num. Hom. 11. This law of Tythes he thinks should be observed according to the letter Hierome upon this place accords with him Austin makes Tythes to ministers and tribute to Caesar of equal right Divines of late years accord with them Junius Tythes by all lawes of God nature nations have been hallowed unto God Gaulter in Matth. 23. Zepper de leg lib. 4.10 are peremptory this way and demand with what reasons it may be proved that the law was merely ceremonial Hear their reasons because payd before the law when ceremonies were not in force as by Abraham to Melchizédech this argument concludes not for even some ceremonies were in force before the law of ceremonies given in writing as sacrifices c. Better reasons are these First that we are not able to shew what was in this law ceremonial therefore not so to be esteemed Secondly Origen thus As Gods blessings under the new Testament exceed those vouchsafed unto the Jews so should our maintenance This proves thus much only that as liberal if not more is due to the ministers of the Gospel Thirdly greatest reason that of Iunius that by all lawes due very light of nature taught Gentiles to hallow the tenth unto God whence may thus be concluded That what by instinct of nature is due that is perpetual for this is one rule to discern judicial lawes of common equity from those of equity particular namely if they be universally received by all nations and accord with the word of God but thus it 's apparent that in all ages of heathen they were due Fourthly Ab absurdo it seems not likely that the Lord providing so liberally for maintenance of Levites would leave all uncertain to the devotion of the people under the new Testament but other certainty is not determined Ergo. These reasons are something urgent And I must needs profess to see no certainty of answer to them A second opinion is of them that hold them to be due by consequent from the law of God though no direct law given concerning them As 1. From the command of the Magistrate to whom they imagine the Lord to have left determining of particulars only with this generall so it be competent 2. By vertue of confecration that way either by vow or other wholesome ordinance And thus they think them due unto us so that he shall be guilty of sacriledg that withholds or alienates them Gal. 3.15 A mans testament no man abrogates Prov. 20.25 It s a destruction to devoure Holy things and after the vow to enquire A third sort think them utterly unlawfull to be either paid or exacted in as much as it was a part of ceremoniall law and for this cause amongst others abandon society with our Church because as they say we judaize in maintaining our Ministers by tenths These need rather pity in respect of their zeal then confutation of their judgment It being a principle holden amongst all Divines that judiciall lawes especially when there appeares not some evident cause why they should concerne only the State of the Iowes may justily be revived in Christian Common-wealths nay that Common-wealths are best governed that come nearest that plat-forme What my judgment is I will forbear to propose professing only an inclination this way that they are due by divine right for some reasons before specified To leave these Uncertainties See what the Scripture certainly teacheth touching maintenance of the Ministery First of all Observ that there is maintenance due unto them for their work sake 1 Cor. 9. 1. From common equity vers 7. 2. From voice of the Law the oxe not muzled vers 9. 3. Spirituall things are ministred therefore temporall things may be reaped 4. A pari they that serve at the Altar live by the Altar 5. A sanctione Christi God hath ordained c. vers 14. 2. That this must be a liberall maintenance 1 Tim. 5.17 18. double honour Gal. 6.6 Made partaker of all his goods 1 Tim. 3.2 How else given to hospitality due from all that partake in benefit of instruction Again this the word teacheth morally that magistrates are to be obeyed in things lawfull for conscience sake Rom. 13.5 3. That things consecrated unto Gods service may not be alienated to other uses out of case of necessity Prov. 20.25 Gal. 3.15 Out of all which I think this conclusion ariseth that Tythes of England are due by Gods
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you
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