old Errours And in such Times lamentable the case of men ignorant or negligent this way And let no man say Their Teachers shall answer Though that be true yet thou perishest also with them Mat. 15.14 Ye have caused many to stumble at the Law So seldome falls a Minister alone but draws many with him into fellowship of errours and corrupt manners Observ See 2 Tim. 2.17 their speech frets like a Canker and encreaseth to more ungodliness See Gal. 2.14 Peters example compulsory c. Now this causing many others to fall is partly through neglect of Instruction partly through connivance partly through example So that a Ministers Errours whether in Judgment or Practice enwrap many ethers in the same condemnation See Jer. 10.21 The Pastors were become brutish therefore all the Flocks of their Pastures are scattered as when a maine stone in a Building or a tall Cedar falls Reasons 1. Evill examples in generall are marvelous prevalent with corrupt nature even as Leaven or as a gangrene in the Body but especially those of Teachers partly through admiration of their persons partly through ignorance or forgetfulness rather that those who know most sometimes practise the least and partly through a fond opinion that their Leaders shall excuse them Now Vse this should be an admonition to us in place of Teaching to take heed to our selves as well as unto Learning 1 Tim. 4.16 So also you the people are here admonished of sundry duties 1. As the Lord hath laid this charge on every of you to pray that the Gospell may have free passage 2 Thes 3.1 So especially to pray for this that it would please God as to give gifts of knowledg so especially of Sanctification unto your Ministers men as your selves compassed about with many infirmities and whom Satan especially labours to winnow and sift to the very bottome and what should many Reasons need We see from our wofull experience what impediments to the proceedings of the Gospell the ungracious behaviours of lewd Ministers are Pray therefore for us 2. The powerfull effect of good life And Vse 2 as this duty is to be performed by you in behalf of Ministers So especially your selves whom the Lord hath made h Rev. 1.6 Priests and Prophets to your family learn you hence of all the rest to be most wary in your carriage Such Master such Man such Father such Son commonly seen in experience And mark if ye will how the least of your Infants crept out of the cradle like Apes can imitate the Speeches Actions Gestures especially of Parents and if nothing else yet let this restrain Excellent is the benefit of it wofull the issues of the contrary Thirdly sith this so Vse 3 you are taught to arme your selves here-against our Saviour hath made us wary against such misleadings Mat 23.3 where speaking of Scribes and Pharisees he thus admonisheth do as they say while they speak out of Moses Chair And every of you labour for so much knowledg of the word of God that you may be able to judge when they teach truth when falshood when they do well when ill See Joh. 10.27 The sheep of Christ heare his voice know not a stranger Hence know that in imitation Christ sets us our limits 1 Cor. 11.1 and withall consider that fellows in sinning are fellows in punishment Rev. 18.4 and lastly beware of too much admiring the persons of men for how much this prevailes to Heresie and impiety wofull experience teacheth Ye have corrupted the Covenant of Levi. Here we have expressed the reason of Gods Commination or threatning partly because the Lord had entred a Covenant with Levi and partly because they degenerated from the good example of their Predecessours and so declined from the right way The Protasis of this dissimilitude explaines the life of their Fore fathers ver 5 6 7. The Apodosis the aberration of the Posterity ver 8. Levi walked with God in truth and equity These turned out of the way he turned many from iniquity these caused many to fall or to sin against the Law He according to the Covenant feared God These brake the Covenant of Levi From the body of the Text we have two thing Observ worthy our observation 1. Degenerating from the holy examples of Predecessors is a sin hainous in the sight of God When the Lord shall in his mercy vouchsafe us holy patterns and we are not by them moved to walk in their steps this that the Lord hates Therefore mark how conditionally he promiseth Solomon a blessing if he will walk before him as David his father walked in pureness of his heart and righteousness 1 King 9.4 5 c. Cap. 11.4 6. This noted as his blemish that he was not as David his Father and 1 King 14.8 The Lord reproves Jeroboam for this that he had not been as his servant David yea in many places where worthy commendations of many Kings are recorded yet this is added as a blemish they did not as David and other their Fathers And this may not seem strange in as much as even amongst men rightly judging this is a thing odious to degenerate from our Lineage and Predecessors but in Religion much more The Reason is because the Lord hath by so many Precepts urged this duty upon us To imitate and follow the steps of our Forefathers when they walked after Gods Commandement Rom. 4. Walk in the steps of your father Abraham Or 2. If we consider how by their example especially the Lord effectually teacheth us and gives them as guides unto us in the waies of piety and obedience How powerfull examples are chiefly of Parents we see in common experience And though God be mercifull in teaching by his word yet this may not be esteemed a small blessing that it pleaseth him to give us guides to go before us Jam. 5.10 Heb. 11. 12.1 As in a journey it is somewhat comfortable to have the way pointed out unto us but more comfortable to see another more skilfull conducting us and if a man will then erre his errour must needs be wilfull even so c. Besides this this degenerating is a blemish and dishonour to the name of Parents Let us now apply this Vse Generally and Particularly so as to be admonished thereby to take heed of degenerating from the holy Patterns that our Fore-fathers have set us Beloved in Christ God hath dealt graciously with us in this Kingdom in this kind chalking out the way to Heaven in the example of our Fore-fathers so as except we will shut our eyes we cannot but behold the beaten track that leads to his Kingdom how hainous shall declinings and degenerations be in us I will single out but a few of their worthy examples 1. Their love of Gods truth manifested especially in these three particulars First their fervent desires to be hearers of it as whosoever shall read the histories of our Church he cannot but acknowledg as 1 Sam. 3.1 The word
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
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
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
yet Israel returns Edom is laid waste Isa 27.7 8. Not smitten as he that smote her For 1. In measure 2. In the branches 3. To purge sin ver 8.9 Not so with the wicked See 2 Cor. 4.8 9. His own for a time Isa 54.7 8. His enemies for ever Mal. 1.3 The Reasons may be these 1. The Promise of God made of love to his people 2. The difference of their sins It is true that Gods Children are sometimes overtaken with the same sins that others are But though the same sins yet not in like measure committed One with an high hand The other of frailty And this should comfort Gods Children against all common judgments wherewith the Lord shall chasten Vse or visit us As what have we not cause to expect in regard of our sins Wicked men foolishly thus reason to the deluding of their soules Isa 28.15 though a plague run over all yet it shall not come nigh them for they have made a Covenant with Death c. Gods Children may better thus reason though they cannot assure themselves to be exempted from common Calamities yet from the measure of them For with the Lord they are at agreement Beloved What plagues we in this Land have cause to feare The Commonness and height of sin in our Multitude and that communication with them in a measure by Gods Children who seeth not And it is good for us all to prepare to meet the Lord by Repentance But yet this is our comfort there shall be a difference betwixt the Righteous and Wicked betwixt him that serveth God and him that serveth him not The means whereby the Lord provides for the comforts of his own Servants These 1. He delivers them from the Temptation as he did Lot Noah c. 2. Or else provides a mean for restitution Ez. 9. 3. Comforts inwardly in afflictions 4. Takes from evill to come 2 Kings 22.20 Edom saith we are impoverished but we will return Ver. 4. Observ and build the desolate places Mark here the nature of wicked men opposing themselves to the power of God and the course of his Judgments providence We are impoverished but we wil return build the desolate places Isa 9.10 Ephraim in the pride and presumption of their hearts say The Bricks indeed are fallen down but we will build it again with hewen stones the wild Fig-trees are cut down but we will change them into Cedars Pharaoh though he sees the more he oppresseth the more the people grew through Gods blessing yet ceaseth not to attempt their destruction And when Israel flies yet ceaseth not to pursue them till he be destroyed with his People Exod. 14. The Scribes and Pharisees though they see still the Disciples growing and the number of Believers to be multiplied yet cease they not to persecute So was it with Saul against David And Vse at this day How strive men with their Maker the Potsheard with the Potter though they see the hand of God against them yet still are fighters against the Lord See Act. 5.39 Gamaliel yet could thus say If it be of God ye cannot destroy it except you will be found fighters against the Lord But let Gods children learn to humble themselves for their sins under the mighty hand of God more prevalent to turn away Gods wrath is unfeigned Repentance than all the power and might of man It is excellently said of Job Cha. 9. v. 4. He is wise in heart and mighty in strength who ever was seen against him that hath prospered And how vain such contentions are he sheweth by his might in the mightiest Creatures This therefore let us do when as we shall see the Lord against us humbly deprecate his judgments but feare to stand out against him They shall build Observ but I will throw down When God means to destroy no man can withstand or hinder desolation The Ephraimites promised unto themselves Resting the Lord had denyed the contrary therefore they perish An 130 years after the death of Christ the Jews by the leave and help of Julian the Emperour attempted to re-edifie their City and Temple but mark how the Lord because his Counsels must stand and because he will be known to be true in his threatnings Ruffin l. 1. c. 38 causeth fearefull thundrings lightnings and Earthquakes to arise many of them slain and all driven from their attempts And other stories record many huge hosts of Jews attempting the recovery of their Holy Land and their dipersions The like ye may see in the Lords dealing against Antichrist many attempts have they made to destroy with the name of Luther and Calvin the whole truth of God and to re-establish their Kingdom of Idolatry but yet see we him blasted by the breath of the Lords mouth and though an utter consumption cannot be expected till the brightness of Christs coming 2 Thes 2.8 Yet this they can never hope for The recovery of their full power and dominion they once had in the Christian world What doth this teach us Vse but to tremble before the Lord when as we see his judgments begin to take course against us and to take heed how we harden our selves to his resistance that is to our own utter overthrow and desolation It is the fashion of many when they see the Lord crossing their attempts or weakening their State justly for their sins yet still to attempt their fortification without humbling themselves for their sins But it is vain to strive when the Lord will destroy In these days of security how many fond and profane speeches have been heard That they will not cease till they have brought Corne to such a rate c Beloved it were well to depend upon Gods blessing if we had turned from our sins But thus desperately to oppose against the will and decrees of the Lord without humiliation how vain is it And they shall call them the border of wickedness It may be demanded what was the cause of this irrecoverable desolation brought upon Edom These speciall sins we may see set down Num. 20.18 Ezek. 25.13 Jer. 49. alibi but specially if ye read the Prophecy of Obadiah where this judgment of God is denounced against the Edomites and the causes thereof specified One was unkindness to the people of God denying them in their passages common courtesies Num. 20.18 Another was Cruelty against his Brother Jacob in that not only they helped them not against their Adversaries but were partakers with them in their cruelty And thirdly Insulting over them in their afflictions ver 10. Now then mark here How fearefull a sin it is and how the matter of extreme desolations Observ cruell usage of the people of God The Lord delights in this Title The avenger of his people Luk. 18.7 8. and therefore as James hath it Chap. 5.6 Ye have condemned and killed the just therefore howle Beloved This is the common and crying sin of this Land unkindness and cruelty offered to the people
impute to us the neglects of our people can any blame if we desire to keep off that burthen And let no man say The Minister is excused and the sin is only the Parties that adventureth This plea if it could have holden might have been made by the Priests of the Jews They offered such as the people brought had they brought better better they would have offered yet this made their sin because the Lord had forbidden the offering of such upon what pretence soever brought unto them VER 10. Who is there even among you that would shut the doores for nought neither do ye kindle fore on mine Altar for nought I have no pleasure in you saith the Lord of Hosts neither will I accept an offering at your hand REading in our English corrupt Better thus after Tremellius who is there amongst you that shuts the doore on free cost or do you kindle the fire on free-cost The Interrogation as above denies more strongly For the meaning we are to know That the Priests and Levites serving in the Sanctuary had their severall offices and places to serve in Num. 3. 4. 1 Chro. 25. 26. some to bear the Arke some to keep the Lamp some to make clean the Sanctuary and Instruments thereof some to dress the Sacrifices some as Porters to keep the doors of the Temple c. And to all these was appointed a portion of Tythes and Oblations for recomperce of their service The meanest door-keeper was to live of the Sanctuary and to have his portion for attendance The meaning then is this There is not the meanest of you that hath served me in the meanest place but I have provided him of maintenance as for recompence These words then contain an Amplification of those Priests and Levites sins That whereas the Lord had so liberally rewarded even the meanest of them for their services they had no more care to honour him and to preserve his worship from profane contempt Hence then may be observed Observ That there is not the meanest service performed unto God but hath his reward This not only in Ministery but in common life See Eph. 6.8 Col. 3.24 touching the offices of Servants to their Masters It confutes the speech of profane men Vse Mal. 3.14 Job 21.25 It is in vain to serve God and what profit is it that we have kept his Commandements and walked humbly before the Lord Their Reason They that work wickedness are set up and they that tempt God even they are delivered Surely there is no service performed unto God but hath his recompence howsoever performed Of Nebuchadnezzar the Lord thus speaks Eze. 29.20 Aegypt given him for wages for service done though unwittingly against Tyrus Of the Romans during the space of their first entrance into their Empire that they were renowned for Morall vertues Austin well observes that the Lord did for that cause enlarge their Empire And at this day who is there that can say He hath performed any service unto God but he hath selt the Lord a recompencer of him Distribute servants of God thus some there are that unwittingly do God service at profane men yet they lack not their reward in temporall things nor yet Hypocrites as Achab for externall humiliation plagne deferred sound worshippers of God though perhaps in things of this life more inferable yet in inward comforts in spirituall blessings Eph 1.3 In assurance of heavenly rewards recompenced for that Principle is infallible Heb. 11.6 God is a rewarder of all chiefly of them that dingently seek him Herde then It is not hard Observ farther to observe That Benefits received add much to the weight of unthankfulness and make neglects of duty more odious in them As ye shall see Isa 5.4 So Saul 1. Sam. 15.17 When thou mast 〈◊〉 〈◊〉 thine own eyes c. So to David 2. 〈◊〉 10. Take we heed there fore How Vse when the Lord provokes us by his blessings we then neglect fidelity in his service Surely if we take view of our state in this Church in generall we may many waies sensibly perceive that the Lord is not behind with us for recompence of our services As in peace prosperity means of Salvation c. would God we had not been too much behind in duties of obedience This shall be our just condemnation that the Lord having provoked us so by his blessings we have failed in the duties of thankfulness Wherefore Let us all remember to make use of the mercies and loving kindnesses of our God that they may be to us so many allurements to sincerity and soundness in our service I will not accept an offering at your hand What is the Reason Namely because they had offered unlawfully Hence then observe Observ That when once a man hath corrupted himself in the worship of God his lawfull services during impenitency have no acceptance with the Lord The Reason is Because the Sacrifices of wicked men are abominable and such mens persons are not reconciled unto God Rro. 21 27. And this may teach us what to judg of that opus operatum taught by Papists Vse when as they teach that good works by whomsoever performed are acepted of the Lord as justice in an Atheist is a good and acceptable work to him c. contra Heb. 11.6 Without Faith impossible to please God Sacrifice of wicked abominable for such men want the foundation of all acceptance namely Reconciliation with God Heb. 9.14 Nor can they performe services in acceptable manner As 1. Not as from the night fountain Love Nor a. As to the right and Gods glory Take we heed therefore How we corrupt ourselves in the Worship of God Labour especially to be at one with God in Christ See Heb. 11.4 Gen. 4.4 and repent especially of Corruptions in the first Table VER 11. For from the rising of the Sun even unto the going down of the same my name shall be great among the Gentiles in every place incense shall be offered unto my Name and a pure offering for my Name shall be great among the heathen saith the Lord of Hosts THe second judgment here threatned is The translating of the Kingdom of God and his worship from the Jews to the Gentiles A fearfull judgment to have the word of God Observ and his worship taken from us See Mat. 21.12 Isa 5. The Reason men thus deprived sit in darkness and in the shadow of death Mat. 4.16 are as without God in the world Eph. 2.12 they become more vile as Jews and Romenes yea from such as the Arke from Israel is the glory departed 1 Sam 4.21 Take we heed of this judgment and tremble at those things that may procure it As 1. Corrupting out selves in this worship of God 2. Receiving it vain 3. Cruell usage of the Ministers Mat. 23.37 Surely though I be half of his mind that taught that when Antichrist's Kingdom hath been runated it shall never again be re-established in full power But
stand up in judgment to condemn us that shewed more reverence to Idols than we to the living God 5. A note of a Child of God reverently and with fear to worship him 1 Thes 2.13 this that makes the word effectuall when a man considers whose word he hears Vse 3 Again hence may we take some light for our better direction in opening the Third Commandement the summe whereof is this that we pollute not nor disreverence the Name God This the Pharisees limited unto false swearing Mat. 5. Some of our people to vain swearing by the Name of God not to swearing in generall Now know that the Name of God is polluted not only when thou swearest falsely but when thou hearest unreverently when thou prayest unreverently In a word as here Malachy hath expressed two particulars 1. By careless performing or base opinion of the worship of God 2. By light esteeming the works of his mercy and providence over us in provision for our maintenance If thou pray unreverently thou hast polluted Gods Name If thou think or speak unreverently of the works of his providence c. thou hast polluted his Name And the fruit thereof even his meat is contemptible Here is a finding fault with the providence of God in our maintenance See the Text his Provenius that is those issues that come by Gods ordinance unto the Priests for their sustenance They counted it a base allowance and contemptible meat For the better understanding of the words we must know that of the sacrifices dedicated unto God there was a Portion due unto the Priests as 1 Sam. 2. Hos 4. especially in the sin-offerings where with they were maintained Now this is noted as their fault that the Lord having thus liberally provided for them they counted the allowance base and not good enough for them this their fault The same see in the Israelites when God had fed them a long time with Manna meat meet for Angells if they should eat mark how they murmure nothing but Manna they must have flesh and that of the daintiest The same Fault-finding with the Lords Portion and allorment is rife in our people The poor he grudgeth at his hard fare though he may live in it feele the Lords good providence in giving it strength to nourish and preserve in health beauty and strength of body The Labourer he grudgeth at the Gentleman that he lives at such ease though as Solomon speaks his sleep be a thousand times more sweet and quiet unto him And in a word go over all states and you shall find this murmuring against the providence of God in the means allotted by him for their maintenance Causes hereof two 1. An over weening conceit we have of our own worth and deserving we seem to our selves to have deserved better things at Gods hands whenas alas not the least morsell of the coursest bread is deserved by us 2. Lack of perswasion of Gods love in our designment to our particular states A man perswaded of Gods fatherly love thus easily resolves what state God placeth him in that is best for him knowing that if another were better for him God being a father would not deny it him Mat. 7.9 10. Well Let us hence learn to profit our selves in the understanding of the Law of God surely it is the end why the Law entred that sin that is the knowledge of sin might abound And that man that knows the infiniteness of his own misery by the Law is best fitted to comprehend what is the height and length and breadth and depth of the Love of God in Christ revealed in the Gospell Learn we therefore by this and the like Scriptures to make the full meaning of the Law familiar unto us It is one main cause of that sottish pride and presumptuous opinion men carry of themselves as that they know not what the Law means The First Commandement forbids worshipping other Gods free from this free from all breach of the Law wheras if we were acquainted with the meaning of the Law we should find a thousand transgressions of every Precept besides the gross sin in the particular specified See Mat. 5. VER 13. Ye said also behold what a weariness is is and ye have snuffed at it saith the Lord of Hosts And ye brought that which is torn and the Lame and the sick Thus ye brought an offering should I accept this of your hand saith the Lord HEre is the sin particular laid to the charge of these hypocrites First see the meaning Words diversly read Those that render it nearest the originall thus Ye say behold what weariness Whereas ye may even blow it away wherein the Prophet even residenceth the speeches of these hypocriticall Jews that whereas they brought unto the Lord for sacrifices the lightest and sleightest of their flock such as they might even blow away with a blast of their mouth Hyperbole yet they would pretend that they were even tyred with the weight of the Sheep and other Cattle that they brought for sacrifice Now This sence standing Observ affords us these two properties notorious in an hypocrite 1 That he proclaimes his Devotions to the world and thinks all lost in the service of God that mans eye sees not In the 2 King 10.16 When Jehu was going to the service the Lord employed him in in the destruction of the Priests of Baal and spared Jehonadab the son of Rechab Come with me saith he and see the zeal I have for the Lord of Hosts And this our Saviour notes in the Pharisees those grand hypocrites amongst the Jews Mat. 23.5 All their works they did To be seen of men as he gives instance in one particular It was the Lords ordinance Num. 15.38 that the people of God for the better remembrance of the Law of God should weare in the borders of their garments fringes and upon the fringe of their borders they put a Ribband of blew c. Now these Pharisees that they might be noted to be more extraordinarily carefull to preserve the memory of the Law of God and to deny their own wills in matter of his worship though they were indeed the most superstitious Traditioners that ever lived they made their Phylacteries broad c. The Action not evill but their Affectation damnable and the reason is that Joh. 12.43 They loved the praise of men more than the glory of God Let it be our admonition Vse to take heed of this practice of hypocrites as our Saviour warneth on another occasion Mat. 6. I say not but it is lawfull and necessary to manifest devotion that others may be drawn by our good example Mat. 5.16 But this to affect the sight of men and to call spectatours as Jehu to be witnesses of our Devotions that savours strongly of hypocrisie Heare Christs reason all is not lost that is done in secret though men see not God seeth and hath his book of remembrance written for those that feare him Mal. 3.16 2 Thy piety
will best be manifest by Gods reward In this life his blessings shall follow thee so that men shall say surely this man fears God though condemned by us for the Lord rewards him or else after this life And it reproves this vice so rife in all states whose own tongues must be the Trumpets of their own Praises but saith Solomon Let another mans mouth praise thee and not thine own Hast thou been bountifull to the poore Let their Lips bless thee and let thy works praise thee Prov. 31. and let it be thy desire to approve thy heart unto God to be upright Take heed of vainglorious ostentations they are the brand of hypocrisie A second property of an Hypocrite is this devoutest in pretence slenderest in performance Here they say they are tyred with bringing so heavy a sacrifice when alas So slender that they might blow it away read Isa 58. and the Pharisees Mat. 23. Emptiest Vessels sound loudest and the veriest Hypocrite pretends most devotion See this at this day in Church of Rome Vse none in pretence fuller none in truth emptier of sound devotion How many prayers have their Monks creep at midnight to their devotions to their Mass c. as if they were the devoutest men in the world And what are all their prayers but meer Lip-labour it being their rule that Prayers never so barbarous though without understanding are acceptable unto God And how many alas in the Church of God that would seem Pillars on whose shoulders the whole building of the Church rested indeed doing nothing either by Doctrine or life that tends to building like antique faces that ye shall see in Churches at the bottome of pillars that seem to bear all on their shoulders being nothing else indeed but the meer complements of building And amongst our people ignorant whose lips move faster in their private devotion Or whose prayers more idle and abominable Having neither knowledg of the Word to direct nor faith to assure them nor sence of wants to enflame their desires of obteining Well Beloved Let this ever be noted in a Child of God his performances most his pretences least and this the brand of an Hypocrite to pretend greatest and practice the least devotion If we take our common reading that varies from the originall Text though it be consonant to the Analogy of faith Two other notes of unsound people in the worship of God are here propounded 1. Wearisomness in the worship of God 2. Impatience and murmuring at divine impositions Wearisomness in the worship of God Observ A note of an unsound heart Amos 8.5 When will the new Moon be gone Reasons of this are 1. That their minds are setled on earthly things and they are their Treasure and thence it commeth that every thing is irkesome that deteyneth from them 2. Lack of love to the Majesty of God for surely to such as love God his Commandements are not grievous 1 Joh. 5.3 As it is said of Jacob that his seven years service seemed unto him a short time because he loved Rachel So c. 3. That they feele no sweetness in the service of God as Peter 1 Pet. 2.3 If they had ever tasted how sweet the Lord is they would long after the sincere milk of the Word Now see whether this note of an unsound heart shew it self in our People in hearing prayer c. See but the behaviour of carnall men At an idle Stage-play men can sit half days and nights at their Cards and Dice whole nights drudge after the world all their life long and never weary but when we come to a Sermon every minute beyond the houre seems tedious unto them their devotion spent and ever in Preaching and Prayer that is commended short and sweet Now this I dare say A man thus alwaies calling for shortness for that the service is wearisome gives evidence he never tasted of the sweetness of the Word of God A Child of God is of an indefatigable desire and unwearied endeavour Isa 58.13 They call the Sabbath a delight Psal 110.3 They came willingly at the days of assembling Psal 1.2 Their delight is in the Law of God and therein they meditate day and night And David again When shall I be satisfied with the pleasures of thine House Psal 42.2 And though it be true that upon the best of us sometimes such irkesomness creeps yet this I know is true it is bewailed of Gods Children and earnestly striven against by all means VER 14. But Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my name is dreadfull among the heathen HEre followeth the second part of the Chapter A Curse denounced wherein these Particulars 1. The Curse 2. The Reasons First From description of Hypocrites Secondly Of Gods Majesty In the description of the Hypocrite we see 1. His Title A Deceiver Machinator a plotter and deviser how to deceive to wit with shews of devotion Deceivers they are 1. Of God in intention dealing cunningly with him in his worship vowing many things in extremities performance none or slender 2. Of men It shall not be amiss a little to note how First one cunning they have that they may seem holy and devout they are commonly first and sharpest in censuring and condemning others Mat. 7. In the mean time dissolute in their own lives and the least moats they can espy in another their own beams in the mean time dissembled our Saviour carped at for conversing with sinners and oppressors themselves notorious for rapines and extreme oppression A cunning sleight and rife at this day among many That they Censoriously judg of others take liberty over-enough in their own lives Whereas true love covers 1 Pet. 4.8 and is compassionate Gal. 6.2 A second cunning they have in deceiving men withall is externall conformity to the parts of the Worship of God when as in private life none more negligent or careless then they If a man had seen the devotion of Pharisees in their Prayers would he not presently have said behold a devout man yet in private life who more abominable measure thy self then by private carriage But their worst deceit is That by all this they beguile their own souls as Jam 1.26 failing of all their intentions And voweth Their second property is that they are forward to vow the best in their extremities when Gods hand is upon them nothing too dear for him but when Gods hand is removed as if they repented their forwardness they serve him with the corrupt This ye may see in Pharaoh when Gods hand was upon him Moses and Aaron sent for sin confessed great mind to let Gods people go when Gods hand removed then to limit and distinguish they might but their children must stay then they might go but their Cattle must stay behind See we whether this be not in our people when
in the sight of God See Ezra 9. 10. its hated by us in our own very children and servants Therefore this mark Gods Children have not been noted to have fallen twise in the same kinde except in matters of smaller weight I mean after once brought to see their sin by affliction or other meanes few or none examples of iteration shall be found of Abraham concealing the truth we read that it was done twise but of great and gross sins we read it seldome Indeed of Lot and Solomon we read they fell oftner but mark their acts were as it were continued acts and in the interim little or no remorse or chastisement but after once scourging you shall not I take it finde that they turned to their old sins Now then Vse let us be admonished to take heed of these sins or the Iterating of any sin whatsoever Its a grievous thing to fall into the hands of God and by one sin to provoke him but to fall again that is discomfortable once drunkenness or whoredome c. fearfull but once warned to fall again marvellous discomfortable I do not exclude such men from hope of pardon for I know the Lord is much in sparing and he that will have us to forgive seventy times seven he no doubt hath mercy in store upon repentance renewed But repentance in such cases hardly attained and admonitions contemned cause that the Lord withholds and permits to wallowing many times And therefore Let this be mine admonition to all those that have been in any one sin overtaken Hast thou sinned and hath the Lord had mercy on thee Remember who said Joh. 5.14 sin no more lest a worse thing happen unto thee the last errour worse then the first conscience deeplyer wounded Gods favourable Countenance more estranged And for this cause we must be exhorted 1. After such falls seriously and heartily to repent not to content our selves with superficicall cures but to have the wound searched to the bottome As it fares in the body so in the soul a wound superficially only cured the rottenes still remaining within breaks out again and the cause is evident so in spirituall diseases ordinary this the cause we see many fall again into the same sins 2. But specially keep watch over that affection or that occasion that was occasion to betray us surely as the divell ceaseth not every where to assault us so especially he there gives the onset where he hath once prevailed and there specially hopes for success If thou hast fallen once by lust look again to be assaulted there and therefore there-against specially arme thy self 3. Labour especially to shun all occasions of that sin and come not neere any of those meanes that have entangled thee if company beware it if idleness beware it the burnt child dreads the fire let it be true of thee 4. Labour especially to forget the pleasures of that sin 5. Be not behinde in any measure of humiliation publique or private Covering the altar of the Lord with teares Observ with weeping and with crying out c. The thing we may here observe is how even the wicked are sometimes grieved at the testimonies of Gods displeasure especially in rejecting their services from his acceptance One speciall instance we have Gen. 4. How doth Cain go drooping and hange the head when he sees the Lord give testimony of accepting his brothers rejecting his own Sacrifice vers 5. and Isa 5.8.3 The Hypocrites are brought in reasoning the case with the Lord why he should not respect their fasting And Heb. 12.17 and Gen. 17. As lightly as Esau esteemed of that favour of God in his primogeniture yet when he sees himself deprived of the blessing how weepes he and howls to think of it This one Reason of it there seems to me to be namely because there is not the wickdest man that lives but knows and thinks this that the top of blessedness consists in Gods favour and the testimonies thereof Balaam as vile a wretch as he was he could wish to dye the death of the righteous when he had seen the blessednes that God had provided to bestow upon his Church Num. 23.10 And I am perswaded howsoever we have many at this day that like Atheists mock at the counsell of the poor because he makes God his hope Psal 14.6 Yet he wisheth from his heart he were as many of them be so well acquainted with Gods will so sensibly favoured of the Lord and so highly assured of his love All the world for a good conscience in extremity Now hence it follows that every grief for the loss of Gods favour is no token of a childe of God because Vse even wicked men may have it a very cast-away may bewaile the loss of Gods favour as Esau did he may be discontented at the Lords testifying his displeasure as Cain and therefore let no man thus conclude It grieves me to think that the Lord favours me not therefore I am a Child of God And yet its true there is a kinde of grieving for the testimonies of Gods dis-favour that is a true note of a Child of God and therefore let us examine it Signes of that grieving for the lack of Gods favour that is a note of a childe of God are 1. A Childe of God that is indeed sorrowfull for the loss of Gods favour he is never at quiet till he have recovered the sensible tokens of it as Psal 32. When David had offended the Lord by those his fearfull sins see how he professeth of himself that he found no quiet in himself till he had recovered it conferr Iob 33. Sleep and all things are unpleasant to him with a wicked man it s not so ordinary though perhaps it may disquiet him some time yet the storme is soon blown over and you shall see such is the like esteeme of it that as they speak it shall never break their sleep they will never eate or drink less c. By this try thy self 2. Confession of sins as the cause of it Psal 32.5 And they will be the first who will accuse themselves and acknowledg that its just with God thus to plague them with a wicked man not so 3. A desire to remove all things that may offend and continue the Lords displeasure as Iosh 7. When it pleaseth the Lord to manifest his displeasure against Israel for their sin and the Lord hath made known the cause of it Ioshua presently goes about the removall Thus is it with all Gods Children and nothing so dear but they part with to recover his love Not so with a wicked man gladly would he have Gods favour but doth nothing to procure it if they may have his favour together with the pleasures and profits of their sins they are contented if otherwise rather then lose their pleasures farewell Gods favour 4. Instant prayer and that without ceasing as in David c. Not so with a wicked man hypocrites in heart encreaseth the
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
imputation by instance In the accusation are two things 1. The fact 2. The mean By this weariness we are to understand two things 1. the Lords long patience even ad defatigationem usque towards the wicked and the abuse thereof by the people 2. His readiness to turn patience into wrath and to execute vengeance upon the transgressours Of the first of these This is that the Lord every where challengeth to himself and in common experience is seen to practise Exod. 34.6 Rom. 2 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea even towards the vessels of wrath Rom. 9.22 So after many long provocations yet he gives to the old world an hundred and twenty years so to the Amorites though their sins were ever crying yet four hundred years given them Gen. 15.13 And this is that that every one of us have had plentiful experience of What a long course of sinning ran we along in before our calling and how bountiful found we the Lord towards us And which even of the desperatest wretches amongst us can say that the Lord hath been hasty to take notice of or punish his rebellions The reason is to lead us to repentance if it were possible Rom. 2.4 or otherwise to leave the impenitent excuseless Now beloved this should teach us amendment of life and lead us on to repentance Vse but to see how this patience of the Lord is abused to wantonness because the Lord bears long therfore continue we in sin and heap up wrath See Eccles 8.11 12 13. Secondly this is propounded to us as a pattern to imitate in our own provocations Col. 3.13 2 Tim. 24.25 that we should bear patiently as good children And it condemns that hasty and rash desire in hastening unto vengeance in our personal injuries see Paul Tit. 3.3 we forward also till God called and many times the latter in calling outstrips the former in obedience God will not alwaies bear our provocations its true Observ that he bears long but at length he comes and puts end to patience that justice may take place So with the old world Ierusalem Egypt see Psal 50.21 22. One reason is that he may shew himself though he be a bearer of evil yet to be not lover of it 2. That we may know it is not an idle name of God but hath in him actual and active justice thereforegives he us continual experiments of his taking notice of mans sins and hatred of them Vse see Isa 1.24 And what may we learn hence but to take heed how we continue to provoke the Lord to wrath by our continued sins surely though the Lord keep long silence yet at length he reproves by his judgmens And as David saith Psal 50.21 22. Consider this ye that forget God lest he tear you in pieces like a lion and there be none to deliver The Lord puts upon him the habit of these violent creatures the more to terrifie Sometimes he seems to sleep and David saith The Lord awaked out of sleep but in the day of his wrath he is furious and none can stand before him And would God beloved ye could all lay this to heart swearers drunkards c. Surely the restraint would be much The mean followeth by their words So that words have their weight Observ and are marvellous provoking in the eares of the Lord yea brethren Audacter dicam works sometimes provoke not so much as proud and contemptuous speeches See Mal. 3.13 And would God these men that speak so lightly of their words that are most blasphemous would lay this to heart saying words are but winde And let it teach us all to pray with David to the Lord Vse to keep the door of our lips Sundry reasons there are of it 1. We are countable even for idle words much more for blasphemous Matth. 12.36 2. By them is our righteousness or unrighteousness declared a good man good things an evil man brings forth evil things Amongst all speeches first stoutness in words and desperate speeches 2. Blasphemies that impose upon the Lord any thing unbeseeming his majesty 3. Justifications of such speeches Yet yet say wherein Here is their apology Observ From whence we note how unwilling a wicked man is to acknowledg his sins and how he stands up to justifie himself even against God himself The reasons are 1. Secret hypocrisie in the heart none so wretched but he would fain seem religious 2. Ignorance of the will of God Ob. If any shall say that Gods children do thus sometimes Answ They are to be understood as speaking of particular righteousness in some particular cause wherewith they are burthened by men The distinction is usuall justitia personae justitia causae So David labours to clear himself of those particulars that Doeg and other adversaries imposed on him in respect of Sauls person and his aspiring to the kingdome 2. They thus speak as in respect of men not of God and therefore when they come to deal with the Lord they acknowledg their sins Ob. 2. Iobs example is alledged as justifying himself before God Answ Iob must thus be understood as speaking of his freedome from hypocrisie and that he was in the Lords service upright in the sight of God whereas his freinds condemne him of hypocrisie he challengeth to himself uprightness See Iob 8.20 9. per tot and therefore when he comes to speak of himself in respect of his infirmity he acknowledgeth his sins Iob. 9.2 3 20. And let this teach us to acquaint our selves with our own sins and corruptions to which purpose Vse 1. Know the Law of God and therein diligently view thy self 2. Compare thy self with God not with man Whiles we look on our selves and compare our selves with men we seem semidei as half Gods but look up to God and thy righteousness will appear unclean Iob 9.2 3. Consider there may be many corruptions which we see not I know not mine own soul Iob 9.21 When ye say every one that doth evill is good in the sight of the Lord Here is the instance Let us see their conclusion which is disjunctive either God an approver of the wicked or else no God of judgment that is regards not things done on the earth or else indeed there is no God at all Hear their medium Mal. 3.14 15. Because the Lord punisheth not but prospereth the wicked 2. Afflicts and delivers not his own children The like blasphemous thoughts are in wicked men Observ at this day which also sometimes they utter with their mouths they see not but the Lord blesseth hem in temporall things as well as others that are more nice and precise and stand upon points yea this that wherewith David confesseth himself to be much turmoiled to doubt of Gods providence love of the wicked and seeming hatred of his children Psal 37. 73. So Ieremy chap. 12.1 It shall not be amiss therefore a little to shew a mean to fortifie our selves against this Godless and blasphemous temptation
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
best religion with them that brings greatest advantage in the things of this life See Iob. 21.15 Ier. 44.17 18. 1 Tim. 6.5 The reason whereof is nothing but earthly mindedness Phil. 3.19 Their belly is their God they minde earthly things Let me apply it to the times Vse And let us but hear the common censure that worldlings pass of religion Look say they and see what kinde of men they are that are the forwardest in religion poor raskal people beggars in comparison right as the Pharisees Ioh. 7.48 Now brethren though that be not generally true for it pleaseth God to shew his power and though not many rich and mighty 1 Cor. 1.26 Yet some and see how rich these others are in faith Iam. 2.5 And here let us a little see why it pleaseth the Lord to keep his children so low in this life Reasons are 1. To mortifie and abate their sins Thou blessest thy self in the multitude of thy riches Oh how blessed were it for thee if thou hadst less wealth and more grace And what happiness should the Lord do thee if he would deprive thee of that abundance that steals away thine heart from God! 2. To justifie their sincerity that it may be seen they serve not God for commodity Iob 1.9 3. To teach them and us all that the hope of a Christian is not in this life 1 Cor. 15.19 4. To magnifie the power of his grace in their weakness and infirmity Secondly how many are there that even for this refuse to embrace religion because they see religion allows them not their benefits They could be content to be religious as the young man in the Gospel but they love not the conditions such strictness that a penny must not be gotten but with good conscience Now mark my brethren Mar. 10.30 that Christ hath promised all that may be expedient and wouldest thou have wealth that should hinder thy salvation 2. Consider that if thou lose all yet God gives contentment and that is a benefit which no worldling can attain If thou see but the carking and toyl that such earth-worms are put unto me-thinks thou shouldst never envy them their plenty with such conditions 3. Observe what a company of noysome lusts they pierce themselves through withal 4. With the Lord are durable riches Prov. 8.18 Lastly such also as for the exchange of things in these dayes of the Gospel run back in their affections to Popery As the Israelites when they came to the wilderness and were but a little pinch'd with hunger cry out it had been better for them to have sitten by the flesh-pots and garlicke and onyons of Egypt And how many such that wish for Popery for no other end then that they might again enjoy the old plenty and happiness of all things And now we call the proud happy That is they thought those that walked in the stubbornness of their hearts against God more happy than they Reason because they were delivered and freed from afflictions Shall I need to say This is the state and opinion of our people How do they applaud the state of ungodly men in respect of their outward prosperity And how happy think they such as abound with things of this life though wholly destitute of the graces of Gods Spirit yet look but upon such a professour you shall see him less friended less honoured and living at less hearts ease Now that we fall not into this blasphemy let us see a little the reason why it pleaseth God thus to deal with ungodly men And ye shall finde he doth it for this end First to fat them against the day of slaughter as we are wont to put our cattel destin'd to the slaughter into the fattest and fairest pastures Prov. 1.32 Ease slayeth the foolish see also Psal 37. and 73. Secondly to teach his own children not too much to admire the things of this life which they see the very wicked themselves may be and are partakers of Who would dote upon those things which when a man hath make him never a whit the more happy yea perhaps further through abuse his condemnation Thirdly to aggravate their judgment when as by so many blessings of God they have been allured to obedience and have had so plentiful means of doing good and yet have done none Fourthly therefore doth the Lord put such power into their hands that he may by them exercise and chasten the disobedience of his children Isa 10.5 They are Gods hangmen and executioners Now for the second part that in all these things they are not happy what need I stand long to prove Presupposing supposing them to be such as are here described First of all it is an argument that the Lord hath utterly rejected them from his love for a man to prosper and to be delivered continuing his sin Hosh 4.14 Among many curses this is one of the most grievous when the Lord gives a sinner prosperity in his sin this hardens the heart and makes them please themselves in their wickedness Therefore see the contrary promised unto Gods children Psal 89.31 22. Therefore saith David blessed is the man whom thou chastenest alwaies and teachest in thy way Psal 94.12 1 Cor. 11.32 We are chastened of the Lord that we might not be condemned with the world and a thousand times better is this state then his whose sins the Lord-winks at without chastisement And therefore envy them not in this whilest their hearts are fleshed in their sins 2. Consider what Iob hath the rejoycing of the hypocrite is but short Iob 21. 3. The feares wherewith they are perplexed Dan. 5. 4. Have no assurance of pardon of sins wherein notwithstanding blessedness indeed consisteth Psal 32.1 5. Have their portion in this life and only here Mat. 6.5 Yea they that tempt God are even delivered Let us a little see what it is It is generally to make needless experiment of the truth power mercy justice of God Some try his clemency some his patience Psal 78. Some his justice by presumptuous sins some his power in needless dangers some his wisdome whether God will assist on the sudden Each of these a step to or a degree of this sin And in some in this place it s nothing else but when a man presumptuously sins as it were daring the Lord to take vengeance See Num. 15. The law of God and execution of it Even they are delivered Men of extreamest impiety are Observ sometimes prospered See Psal 37. 73. Ier. 12.1 c. But Vse marvell not a this nor be discouraged when thou seest it It hath indeed for lack of due consideration of the reasons thereof much disquieted Gods Children But yet secondly let none bless himself in this courses for that he hath outward prosperity very godless men sometimes partake it VER 16. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for
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