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
never returns empty See Mat. 13.4 Ioh. 15.16 Ob. If any shall object and say that Isaiah is sent to harden not to convert Isa 6.10 And Ezekiel told cap. 2. That they will not turn Answ Places understood of the greater part but Isa 6. ult there was a tenth part returned Some caveats must here be remembred 1. That this must be understood of the setled and stablished preaching of the word for otherwise God sends some only to deprive of excuse 2. That fruit at first appears not but lyeth as it were under the clods See Act. 18.10 And as it was in the days of Elias 1 King 19.18 Then see we what to judg of them to whose Ministery God gives no blessing at all Vse It s an evident sign they were not sent of God See Ier. 23.21 22. And this should encourage us that are Ministers in the work of our Ministery and should prevail against all impediments seem they never so great considering the Lord will sure be effectuall in us Again see we a little and judg we of our selves and we shall know whether the Lord hath in mercy sent the Ministery of the word unto us surely if Gods word have wrought in us to conversion Rom. 1.16 We may then say the Lord in mercy hath sent it unto us if otherwise he hath not sent in mercy but in wrath See 1 Thess 2.13 It worketh mightily in those that believe and Col. 1.6 It s come unto you and is fruitfull See we yet farther the degrees of efficacy of the word of God 1. It prevails with some to illumination 2. With some to work a little temporary delight Mat. 13.21 3. With some to a partiall reformation Mar. 6.20 4. To humiliation All this while thou canst not assure thy self the Lord hath sent his word to thee for thy good How then Namely when it s so far powerfull that it converts thee turning thy heart and changing thy whole life thou mayest then truly say the Lord is mercifull unto thee Act. 26.18 Now notes of a changed and converted heart are many 1. When sin grows odious unto us those especially wherein we have oftenest and with greatest pleasance offended 2. Whenas with freedom of heart we serve God See 2 Cor. 3.17 3. When the whole outward man is reformed the tree once good the fruit is good the fountain purged the streams are also clean Iam. 3.11 Lastly Enthusiasts hence confuted that hold the word and Ministery thereof a dead letter The next thing here observable is Observ that God ordinarily useth his Ministers to convert men by See Rom. 10.17 1 Cor. 3.5 6. Act. 9. Paul sent to Ananias Act. 8.31 Philip to the Eunuch Reasons generally 1. That the glory might be Gods 1 Cor. 2. 2. To prevent delusions 3. We not able to endure the terrour of God Majesty Exod. 20.19 4. Thus God honours mans nature 5. Man fittest as having experience of infirmities 6. Proves humility whether we will stoope to Gods ordinance though dispensed by a weak man subject to like passions with our selves Why ministers rather then ordinary Christians Answ Its Gods will to have it so 2 Cor. 5.19 He hath put in us the word of reconciliation Ob. Common Christians convert Iam. 5. ult Act. 11.20 21. Answ 1. Ordinarily they prepare convert not 2. After faith and repentance general may be means by admonition to stirr up graces that lye dead as Act. 18.26 and so draw to renewing repentance 3. Extraordinarily as by them of Cyprus and Cyrene This should teach us as we love our souls and desire lavation Vse to hang on the ministry of the word see Prov. 8. Blessed such as wait at the posts of the gates of wisdom 2. Graces grow dull without it 1 Thess 5.19.20 Reproved such as forsake the gathering together of the Saints Heb. 10.25 So laying themselves open to peril of apostacy 2. In that case prayers abominable Prov. 28.9 Another sort reprovable are such as not content with wisdom of God desire and look to be instructed and brought to God immediately by the Spirit saying when the time comes God will turn me whereas now is the time when God gives the means Thirdly such as desire to be taught by Angels as the glutton for his brethren Luk. 16. And if they could hear Christ speak from Heaven they would believe falsly as our Saviour saith Try we our selves by this for our conversion and see whether by this mean it hath been wrought Surely beloved I will not say but education may do much to prepare and reading much to prepare but if thou hast no other change than what thou hast by thine own reading c. Thou hast weak comfort who ever read of any contvered by himself or his own industry without help of another Isa 57.19 I create the fruit of the lips to be peace Therefore pray we the Lord of the harvest to send forth labourers Matth. 9. ult Surely we cannot say of such as lack those that they have the ordinary means I say not but God may save some of them for he is not so tyed to his ordinary but that sometimes he may work without it but yet they lack the ordinary means of conversion Follow next the terms of this conversion The hearts of the fathers unto the children and of children unto the fathers To omit the several expositon of others by fathers and children and converting the hearts each to other the meaning I take it is this that whereas they were alienated one from another in their affections father hating son and son father for truths sake as Matth. 10.35 So powerful should John be in his Ministery that he should unite and knit them together in a bond of most entire affection and bring many of them before dissenting now to unite themselves in the worship of God Whence observe that where the word is powerfull Observ it works not only reconciliation with God but peace also with men with all men in whom the word is powerfull See Act. 2.46 Nothing then holden too dear betwixt the members of Christs Body 4.34 35. See Isai 11.6.7 8 9. All those head-strong and brutish affections are calmed and corrected and the wisdome from above is peaceable Iam. 3.17 Now then we see Vse what to answer unto that common objection against the Ministery of the Gospell namely that its the leader of contentions and debates and as our people speak an enemy to all good fellowship Now beloved consider we that the Gospell it self is in it self and in the hearts of all in whom its effectual an instrument and mean of peace Whence then comes it that we see dissentions commonly follow it As the complaint is common before this preaching came up amongst us we had as good fellow-like a parish and as much good neighbourhood amongst us c. Now all is in an uprore the child is divided against the father c. But I wish such to consider what kind of fellowship that is
are readier to add affliction See also Psal 69.26 They persecute him whom thou hast smitten and they talke to the griefe of those whom thou hast wounded Vse 4 Lastly Is it a burthen See then the stockish fencelessness of us in these Times Beloved The Lord hath laid load upon us long time in this Kingdome our burthen hath been Pestilence Famine Inundations unseasonable weather yea and yet behold the wrath of the Lord is not ceased but his hand is stretched out still And yet where is that man that once entreth into his heart ever to say c Jer. 8.6 What have I done How have I provoked the Lord that all this wrath is come upon me This shews us our stupidity And let us all be admonished to labour to feele it lest at length it overwhelme us The Promise is gracious ease and refreshing Mat. 11.28 The neglect thereof heavy it endangereth to have the wrath of God sevenfold encreased Lev. 26.21 Observ 2 Of the word of the Lord. First in word before in deed denounced ere executd God gives warning by his VVord before he proceeds to lay on Load for our Offences By Noah a Preacher of Righteousness to the old VVorld By Lots Example and Admonitions to the Sodomites By Jonah to Nineveh By all the Prophets to Hierusalem Reason 1 First That his Children may be brought to Repentance that the fierceness of Gods wrath may not light upon them Beloved it is true such is the corruption of every man so powerfull and prevalent the example of the most that Gods own Children are sometimes far engaged in common corruptions and were it not for the Lords care over them should taste as deeply of his wrath as others but herein appears Gods care over his own Saints that ere he strikes He gives warning that by his word he may rouze them that so they either may be freed from the judgements and common afflictions or else not hurt by them whiles by repentance they have laboured to turn the curse into a blessing the punishment into a chastisement Reason 2 Secondly To deprive the ungodly and obstinate offendors of excuse and to clear the Lord of injustice and severity See Isa 5.4 Judge saith the Lord what could I have done more And Hos 6.5 What shall I do unto thee I have cut you down by my Prophets and hewen you by the words of my mouth and my judgements have been in the light plainly revealed as the Sun it self therefore Justly are you now afflicted and left without excuse As a good Father first admonisheth and threateneth when that serves not takes the Rod See Ezek. 2.5 Vse 1 Doth the Lord thus and for this end that his children may be brought to Repentance Well then Beloved Let not us crosse the Lord in his end and intention The Lord hath thus dealt with us in this Kingdom a long time with us in this Congregation now long He hath hewen us by the words of his mouth to make us fit stones for his building Hence is his voice d Heb. 3.8 Harden not your hearts be lead to Repentance by the Word of the Lord It is true that our sins have been grand and grievous yet who knows whether the Lord will repent and leave a blessing behind him See Jonah where Nineveh repented and found mercy Learn by words be as loath to bear as the Lord is to impose the burthen of his wrath If not know for a certainty the Lord will not alwaies deale by speeches but as he hath spoken of a burthen so we shall feele it if we return not Vse 2 Secondly doth the Lord this and for this end that the wicked may be deprived of excuse Then surely are we utterly excuseless in this Kingdom and Congregation to whom the Lord hath so mercifully vouchsafed so long admonition before-hand justly might he send us down to the place of our Iniquity without giving us warning but rather would he we should convert and live Ezek. 18. If we will not heare what excuse shall we have in the day of his fierce wrath what will the Swearer say c. This be assured of the word of God hath his work one way if it bring thee not to repentance yet it shall bring thee to just judgment as the snow and raine Isa 55.10 11. It is the savor of life or death 2 Cor. 2.16 It either captivates thy thoughts to obedience or brings vengeance on thee for thy disobedience A second thing here observable Observ is the certainty of this judgment for it is the burthen of the Word of the Lord Hath he spoken it and shall not he do it VVas the Lord ever found false either in threatening or promise Peruse the whole Scripture and see whether ever there were judgement threatened against obstinate sinners that was not executed see in the old world Hierusalem c. Object 1 Object If any say Yes Nineveh was threatened and yet escaped Answ Threatnings are all to be understood with their condition of Repentance Answ Jer. 18.7 8 that performed the judgment stayed but yet God true in his VVord Ob. If any shall yet say Experience is ordinary against it Object 2 we have had Drunkards threatned with beggary Ans Differtur non aufertur Answ It follows not because the judgment is delayed that therefore it is wholly taken off Some are plagued in their Posterity Job 21.19 God layeth up the sorrow of the Father for his Children Or else they are punished in the Equivalent in spirituall judgments VVhat doth this teach us Vse but to tremble at the burthen of wrath denounced in the word of the Lord if the burthen be of the word of the Lord tremble at it and feat surely it shall come to passe what the mouth of the Lord hath spoken But we are fallen into a world of Despisers as Jer. 23.33 c. VVhen the Lord had sent his Prophets to tell them of the burthen of his wrath they began to play with the word of the Lord and scoffingly to say to the Prophets what is the burthen of the Lord Right after the fashion of our people what is the burthen of the Lord What is that Hell you so much talk of Hearken what the Lord answers The burthen of the Lord ye shall mention no more for every mans words shall be his burthen but thus you shall say to the Prophet what hath the Lord answered thee and what hath the Lord spoken That is whereas you now scoffe at the threatning of the Lords Mouth I will so press you with my judgments that I will bring you on your knees and make you in all humility and fear glad to heare a word of comfort and tidings of Reconciliation from the Mouth of the Lord. Beloved lay this to heart It is that every man professeth to believe the word of the Lord yet when we come to particulars nothing but Atheisme and godless Infidelity To Israel Gods own people Observ God spareth not his own
Observ by acceptation See 1 Tim. 2.8 Lift up pure hands I say done in faith for otherwise all unclean to the unclean Tit. 1.15 and secondly in obedience when things are done that God commands I add last of all by acceptation to exclude that Doctrine of Papists touching perfect inherent Purity Now that they are not perfectly pure by inherence of inherence of purity appears 1. Because sanctification imperfect Rom. 7.20 2. Because Gods Children pray to be judged in mercy So David Psal 143.2 3. Cannot justifie Object But it proceedeth from the Spirit of God and grace of Christ I answer Yet through imperfect instruments which defile them The perfectest Scrivener marrs his proportions by an ill Pen The perfectest soul though it move perfectly yet cannot make a lame man to walk upright The cunningest Musitian makes not an untuned Instrument sound perfectly The purest water is defiled in a muddy Channell How then pure By acceptation as above 1 Pet. 2.5 And this should comfort Gods children in all their weak services thou they cannot do them Vse without many imperfections 1. If thy person be united unto Christ thou art judged as in Christ not as in thy self 2. If apprehension of Christ in every service 3. If there be striving against impurity 4. If bewailing of imperfections Lastly Observ the ground of pure worship apprehension of the greatness and Majesty of God Ever according to apprehension of greatness so is veneration performed Labour then to know the greatness of that God whom thou servest and that by experience otherwise thou canst never with that humility and reverence perform his services Heb. 12.27 28. Consider then the Power the Justice the endless Mercy of that God to whom thou performest thy due worship and service VER 12. But ye have profaned it in that ye say The Table of the Lord is polluted and the fruit thereof even the meat is contemptible c. IN the eleventh verse A judgment denounced against the Jews viz. the taking from them his Word and Worship and giving it to the Gentiles Here a Reason given of that judgment That they had polluted the Name of the Lord proved by particulars three in number v. 12 13. And ver 14. A Curse threatned The parts two 1. A Crime imputed 2. A Curse denounced The Crime polluting the Name of God amplified by specifying particulars 1. The Table of the Lord is polluted 2. His meat contemptible 3. That under the shew of devout service they served him with the basest Curse ver 14. with other reasons All comprised in the description of these Hypocrites 1. By their Title Deceivers 2. By their fair promises 3. Slender performances Table for Altar Altar for sacrifice and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is polluted that is as a common profane work in performance whereof speciall reverence is not requisite Polluted my Name Ezek. 36. Not that any reall blemish can come to the Majesty of God but for that their Facts were such as in their nature tended that way So that the sence is My Name and Majesty which you should tremble at and reverence you have as much as in you hath layen blemished and dishonoured by your unreverend and unrespective behaviour in my worship and by esteeming so lightly those things that I have ordained for your maintenance It is an high point of dishonouring the name of God Observ either basely to judg of or perfunctorily to perform the worship of God The Apostle 1 Cor. 11.29 speaking of one part of the worship of God celebrating the Lords Supper thus notes the sin of such as come without due preparation to that Sacrament Their sin is that they discerned not the Body of the Lord that is whereas the Bread and Wine at the Lords Supper were separated from common use and set apart to represent the Body and Bloud of Christ and so ought with all reverence to be received They came to that holy Banquet as to a common drinking they discerned not the Lords Body that is put no difference betwixt those holy Elements and other ordinary repast but came thereto as to an ordinary banquet See the hainousness of the sin in comparison and in the punishment Ezek. 33.31 The Lord speaking of the sin of that people in hearing the Word of God notes their vile and unreverend practice that they came indeed to heare but how As if they had been to hear a Caroll or idle Song so far were they from trembling at his Word And mark whether it argue not a base conceit of the Majesty of God thus slubberingly to do his worship Take the Comparison that the Prophet makes Offer it now unto thy Prince Vse 1 See we then whether this high profaning of Gods Name be not rife in our people And Beloved consider it well ye shall see it generall It is a great part of the worship of God to hear as we ought the word of God read and preached unto us by his Ministers yet see whether that the Lord complains of by Ezekiel chap. 33. be not the generall sin of the people that Preaching seems to them Prating and the learnedst Sermons of no better esteem than old wives Fables The celebrating of the Sacraments an high part of Gods worship yet see how those in whom superstitious reverence is abolished profane contempt is evident not only by unreverent leaving them but by unreverend handling them we justly condemn Popish Adoration but it is too too evident that they scarcely sinned more In Idolatrous adoration then we in careless handling these holy mysteries In medio virtus Adoration of the hoast we must all detest as abominable Idolatry but profane irreverence should be as much fled from Prayer a principall part of the worship of God yet how sleightly performed that wandring of the eye and idle gazing in the midst of devotions argues unreverence c Yea let me aske the hearts of Gods own Children whether we have not all cause in in this point to condemn our selves and pray with Naaman The good Lord be mercifull unto us in this How leap many from their ordinary Callings into the Temple and rush illotis manibus ad sacra Vse 2 Let me therefore in the second place exhort as Paul Heb. 12.28 Let us have grace to serve God that we may please him How is that with reverence and fear Mark Reasons we cannot otherwise please God It is not babling in prayer but reverence in prayer that God accepts not hearing but trembling at his word Isa 66.2 Not receiving but discerning the body of the Lord. 2. Our God is a consuming fire that is though gracious unto his Children yet incensed even by them his wrath burns though not to their utter destruction yet to their heavy astonishment 3. Eccles 5.1 2. Gods Majesty our baseness 4. Amongst heathen a Principle Vt ne quis ad sacra illotis manibus They had their purgings and purifyings before they came to worship their Idols and they shall
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
liberty in sinning this oak they had Christ had made them free these wretches here took Moses permission for a warrant and a cloake for their sinning Like colours Vse and pretences see we even at this day in many of our people sinning See we a few of them 1. Yee shall see the examples of Saints pretended But let men enquire how lawfull or whether by priviledg or whether in the same manner upon like grounds For these cases often vary actions 2. Scripture abused its lawfull to do good on the Sabbath c. But remember they must be necessary good duties yet so as that it may not be thine own works they must ever be works of mercy 3. We must live saith the usurer Answ And thou must live in obedience to the law of God besides the strumpet and the thiefe may pretend the same 4. Humane law and connivence of Magistrates Answ Here the Lord tries thee whether thou doest indeed in sincerity fear God 2. Connivence in Magistrates warrants not transgression in the people 3. Distinguish we must betwixt permissions and commands 5. Commands Answ All such must have limitation in the Lord Eph. 6.5 See Hos 5. Therefore take heed to your spirit that ye deal not treacherously And admonition of three branches 1. A duty 2. A Reason 3. A meanes to perform the duty Admonition drawn out of the former words Sith this liberty of divorce is so cross to Gods ordinance so contrary to his intendment manifested in creation so hatefull to God so injurious to the wife with whom a covenant is entred therefore keep your selves in your spirits and transgress not Out of the illative thus made we may observe the reason why it pleaseth the Lord to convince of sins Observ and to use aggravations and it is for our admonition that we should take heed how by them we defile our selves The end of conviction is our admonition See Ezek. 18. and Ier. 18. Now Brethren the Lord hath dealt mercifully with us in this kingdome this way by many meanes labouring to work conviction and happy we if it might have this effect to work in us admonition and care to avoid sin The usuall meanes whereby the Lord convinceth of sin are these 1. His word 2. Afflictions 3. His vengeance on others 4. The controllement and check of our own conscience And in none of these hath the Lord been behinde with us as Paul sin is not imputed where is no Law and Rom. 5.20 The law entred that sin might abound Beloved in daies of blindness many sins were swallowed up that were most fearfull in the sight of God Idolatry blasphemy breach of Sabbath c. And those that are every where called works of darkness Now in these dayes of light the Lord hath shewed us what is good Mic. 6.8 and as well what is evill by the light of his word shall it not be our shame if being convinced of sin we continue therein Second meanes afflictions the smart whereof discovers also the hainousness of our sins in time of ease sins sometimes are known but scarce throughly considered afflictions Iob 33.16 Open the eare c. And how the Lord hath dealt with us this way if we have eyes we cannot but see following us with many of his plagues and heavy judgments even Pharaoh could then under affliction confess I have sinned Third meanes of conviction exemplary vengeance of which besides the records of Scriptures other stories are frequent and the Lord thereby would shew unto us how to esteeme and account of our sins Usurers many brought to beggary drunkards cloathed with raggs false swearers ruinated in their families adulterers brought to a morsell of bread these are our convictions would God they were our warnings Fourth meanes check of conscience The heart smites it self 1 Sam. 24.5 and 2 Sam. 24. As the Disciples of Christ did not our hearts burn within us Luk. 24.23 whilest he talked with us and opened unto us the Scripture The like question if I should propound unto us I know they would answer they have often felt it Beloved happy he whom the Lord thus chastens if he be thereby admonished and woe to us if being convicted of sin we still continue therein Beloved let me exhort therefore every one of us to whom the Lord hath been thus merciful to reveal our sins and to convince us of them that the Lord may attain his end in us to work in our hearts a care to depart from evil how are we convinced in our judgments by the Lords judgments of many fearful and crying sins Why resolve we not to leavthem Let me add reasons 1. Continance of sin after conviction as it hardens the heart so makes it the sin much more haynous in the sight of God If ye were blinde ye should have noe sin Joh. 9.41 Jam. 4.17 To him that knowes to do well and doth it not to him it is sin with an emphasis Every sin after conviction is doubled Ezr. 9.13 after all this we have sinned 2. Reprobates ascend thus far to see sin and acknowlelg it Pharaoh could say I and my people are sinners but forsaking of sin is that only that argues sound grace The fear of the Lord is to depart from evil to hate pride arrrogancy and every evil way Prov. 8.13 Wherefore beloved let us thus resolve every of us as it pleaseth God more and more to enlighten us to see our sins and rightly to know them so with all speed and earnestness to leave them I doubt not but Prophecy at this day hath in many of us the same effect that it had in the Primitive Church by Gods ordinance 1 Cor. 14. Would God! as it convinceth so it might work detestation and care to avoid sin Observ And hence may we observe an order to be kept of us in ministring admonitions unto the people First to convince Then to admonsh and exhort that is First to make sin known before we admonish to leave it and this that enjoyned 2 Tim. 4.4 with doctrine implying that doctrine must be the ground of all exhortations and admonitions And the practice of Prophets is First to labour to convince then exhort they to forsake Jer. 3.13 14. Know thine iniquity then turn again Reason of it conscience ever works upon principles of judgment till those be planted conscience never doth her office in accusing or condemning Therefore it is that an erroneous or ignorant conscience is never moved with any reproofe never so sharp any threatning never so severe persecution a grievous sin yet while not known to be such or thought erroniously to please God Ioh. 16. never moves conscience 1 Tim. 1.15 16. And therefore mark deal with an ignorant body that is not informed give him the best exhortations use the forciblest perswasions thou movest them no more then so many stones c. Now brethren let us learn hence the method of admonition it 's a duty every where injoyned unto us and that
patience and obedience see Heb. 11.4 Secondly chastisment so it profits as being 1. Either means to reduce us we going astray these bring us home again Psal 119.67 2. As bonds and restrainments how strongly enclined we are unto all sins we finde in experience who blames a father if he take from his childe a knife that would hurt him Or the Lord if he withhold outward things which he knows would not profit us 3. Besides that they are excellent purgations cleansing us from corruptions 4. Weigh if thou wilt that he afflicts in measure with regard to our strength Isa 28.7 5. Sustaineth in afflictions Thou hast seen many afflicted thou never sawest any of Gods children forsaken 2 Cor. 4.9 6. Consider the reward at last of the afflicted 2 Cor 4.17 Hence then learn we all to lay our hands upon our mouthes and whatsoever affliction betides us Vse or prosperity to the wicked let this conclusion be ever holden that God is still good to Israel an still and hater of iniquity And in this point especially fortifie our selves because Sathan in this case labours to perswade that God is either unjust or unmerciful c. CHAP. 3. VER 1. Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall suddenly come to his Temple Even the messenger of the covenant whom ye delight in behold he shall come saith the Lord of Hostes WE have here a two-fold prophecy First of John Baptist the fore-runner of Christ Secondly of Christ himself John is described First by his office the messenger of the Lord. Secondly by his proper effect to prepare the way for Christ Christ doubly described 1. By his titles 2. And office 3. And adjunct Title the Lord. Office Angel of the Covenant Adjunct 1. Whom ye seek 2. His coming by the speed 3. Place to his temple 4. Ratification saith the Lord of Hostes As touching the meaning of the words some difficulty was caused by the glosses of the Jews some teaching that the Lord should send an Angel that was such by nature as an harbinger for Christ But none can better interpret this then the Lord Christ himself Matth. 11.10 applying this to the person of Iohn Baptist And 2. The word Angel generally signifies any messenger though sometimes given to the spirits Angelical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides that it s no new speech that ministers are called Angels Rev. 2.1 Now by this scripture we may thus profit Observ That every man naturally is unprepared to the receiving of Christ else what needs such preparing of the heart And this will appear if we consider how hardly we are brought to deny our selves and to forsake our selves that we may imbrace him Nature cannot abide to be nothing in its own salvation Besides the dominion of Christ is marvellous harsh to flesh and blood therefore the state of a natural mans heart compared to mountains and valleys Luk. 3.5 And moreover the devil keeps possession Luk. 11.21 Now beloved labour we to feel this and surely Vse it 's one step towards Gods kingdom to come thus far as to see and bewail our own unfitness to receive him Then saith one are the mountains brought low when our stout hearts are abated and we are humbled and brought on our knees to confess and bewail our own unworthiness Secondly It s the office of a Minister to prepare a way for Christ that is to prepare a people for Christs dominion This was Johns office and 2 Cor. 11. Paul of himself therefore we are called children of the bride-chamber c. This must be our admonition and provocation to diligence this way and suffer your selves to be prepared See Luk. 1.16 17. The meanes are 1. Humiliation by the law Gal. 3.10 2. Bewailing of our former lives 3. Purpose of amendement 4. Longing after Christ The Lord whom ye seek This the description of the children of God to long after Christ so Abraham see Iob. 8.56 Now beloved there is a three-fold comming of Christ mentioned in the Scripture 1. By incarnation 2. By his Spirit into the heart 3. In the clouds to judgment the first and second here understood And this business may be analogically applyed to Gods Children Iewes never so longed to see Christ in the flesh as Gods children do to feel his presence in their heart Now by this try we our selves whether we be children of God or no we shall know it by this that longing desire we feel to be brought into communion with Christ by his Spirit as also by that desire we have and longing after his appearing 2 Tim. 4.8 Rev. 22.20 Sundry Reasons for this 1. Present afflictions it being Gods ordinance that we shall never in this earthly tabernacle be free from them 2. Subjection and bondage under sins that the best feel themselves tied unto Israelites long for deliverance under their burdens Exod. 1. ult How not we more from this miserable bondage 3. The glorious and comfortable presence of Christ Phil. 1.23 Shall suddenly come to his Temple c. The description of Christs comming by the place whither to his Temple namely of Ierusalem the place of Gods worship and thither especially for this end to purge it of those corruptions that were grown into the worship of God Now this prophecy touching Christs comming to the Temple and purging the worwip of God hath been accomplished In the Evangelicall History y emay read it And the meanes which he used to purge the same were 1. Doctrine 2 Discipline For Doctrine read Mat. 5. 15. For Discipline Ioh. 2.14 15 16. Now Brethren sith this is such an excellent work the purging of the worship of God as that the Messiah and Saviour of the world comes to perform it mark what we learn every one in his place to help forward this work so excellent And in respect of the publique and supream Magistrate our duty is to be petitioners unto the Lord so to encline his heart that we may have his worship pure from all defilements not only of gross Idolatry but even of humane Inventions See 1 Tim. 2.1 2. c. Next unto every of us in our families this must be our care as it was Joshua'hs for us and our house-holds to see that the worship of God be kept pure and sincere Beloved every family is or should be a temple for Christ to be worshipped in Rom. 16. We read of Churches in private mens houses This was Iacobs Commendable and Holy Practice Gen. 35.2 3. going up to Bethel to build an Altar unto the Lord his deliverer commands his hous-hold and all that were with him to put away the strange Gods that were amongst them and to cleanse themselves Sundry Reasons might be given for it 1. That even for neglects of duties this way Gods wrath many times hangs over our heads Exod. 4.24 25. in Moses And the defects this way are reproveable one too profane amongst the vulgar whose
profession is that they hire not servants for Gods service but for their own And therefore for matter of Religion and the worwip of God let them do as they will all which argues an earthly minde and by the presence of such servants what blessings can be expected Surely as the Lord many times blesseth a whole family for the presence of one religious servant Gen. 30.27 39.5 So for one graceless profane servant the whole family tasts of the Lords wrath A second neglect is herein perhaps more tolerable but yet as dangerous and that is this that you may observe even in some of Gods own Children some care of civility they have which restrains them from gross breaches of the second table drunkenness whoredome c. Perhaps look also to externall conformity but for matter of judgment in religion altogether careless These things ought not so to be but Instruction and Correction must this way go together To every one of us also may this duty be pressed for even we also are Temples for the Lord to dwell in 1 Cor. 6.19 And therefore must we also be carefull this way to keep our selves from pollutions in the worship of God and if any have crept upon us labour to purge them See Deut. 4.12 13. And for this cause positive duties this way tending are 1. Continuall attendance unto the word of God as the only comfortable rule of the worship of God Mat. 15. 2. Beware of Philosophy and vain deceit Col. 2.8 3. Relying too-much upon the authority and judgments of men or of their writings Augustine prayed for his mother Monica And this one cause of Romish Idolatry whilest the word of God was laid aside and writings of men advanced into their room Not that I condemn judicious reading of them but yet bring all to the touch yea even commands and prescripts of Princes Hos 5.11 Ephraim afflicted and broken in judgment because he willingly followed the Commandement The messenger or Angel of the covenant He speaks here of the covenant of grace made betwixt God and the seed of Abraham touching life and salvation to be obtained by faith in Christs blould Now Christ is called the Angel of this covenant in two respects 1. In respect of revelation 2. In respect of mediation and procurement In respect of revelation so Divines teach that the Lord before incarnation pleased by Christ to reveal his covenant unto man so Christ that first talked with Adam that renewed covenant with Abraham that led the Israelites c. And of himself Ioh. 1. He only reveales the Father unto us he means as making this covenant of grace for otherwise God known to the wicked from the beginning as creatour governour preserver but as a Saviour and Redemer known only in Christ In respect of mediation because that in him and for his sake this covenant was made see 1 Tim. 2.5 The mediatour between God and man and in and by him it hath accomplishment 2. Cor. 1.20 Now whereas Christ is the revealer of his covenant me thinks it will follow that those to whom Christ was not known they never knew this covenant and therefore could not be partakers of salvation I mean the Gentiles to whom it pleased not God to reveal himself by Christ And therefore that error though compassionate yet foul of some that taught that even the Gentiles before Christ that knew not Christ were saved I say not but some Gentiles were saved but that any was saved that knew not God in Christ the scripture no where sheweth Act. 4.12 No other name Isa 53.11 The knowledg of my righteous servant Hence we are taught to pray to Christ the interpreter to manifest it unto thee and with all take heed how we despise the word and tenour of this covenant Heb. 2.3 the reasons are there given Again whereas Christ alone is made the mediatour of the covenant mark how fouly Papists delude themselves and rob Christ of his honour and set up saints and Angels for mediatours They have coyned a distinction of intercession and redemption severing those things that God hath combined in the person of Christ the high Priest a type of both and Rev. 8.3 Christ the Angel that stands to perfume our prayers And this the unspeakable comfort of a childe of God it 's true that God hath been gracious unto us in entring covenant but this our misery that we keep not the condition yet this again our comfort that the promises of God have not their ratification in us but in Christ Jesus Alas what would become of us if salvation depended upon the merit of our own obedience how full of unbeliefe how weak in obedience How presumptuous in disobedience Yet this the comfort that in Christ the promises of God are yea and Amen 2 Cor. 1.20 Followeth the ratification saith the Lord of Hostes So you shall see that the Lord tyes his children to no other evidence but his word for the accomplishment of all his Promises and predictions Thus saith the Lord and The mouth of the Lord hath spoken and this indeed is faith torest in the assurance of Gods promises because he hath promised Other sciences have their demonstrations and we have liberty to enquire a reason of them and not bound to rest in any mans ipse dixit But for matter of faith the Lords word must be our only warrant Now as the Lord propounds this as the only thing wherein he would have his servants rest Vse so let us labour and learn to rest and relye only upon the word of God for accomplishment of all his promises This is notable in Abraham Rom. 4.18 though no likelihood to obtain feed yet having Gods promise he believes and Heb. 11.19 When the Lord commands him to take his son Isaac in whom was the only apparent hope of the blessing promised yet spares not him being assured that he who had promised was able also to perform Beloved in Christ many excellent promises are given unto us in Christ life eternal and glory unspeakable promised to all believers yet as Paul speaks Col. 3.3 This life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be And look to the outward State of Gods children in this life nothing more miserable Well yet we have the Lords word The Lord of Hosts hath said it and though we had no other evidence me thinks this should suffice us God hath promised to dwell with a contrite heart and to revive him that is of an humble spirit Isa 57.15 Beloved perhaps at present we see nothing less than reviving perhaps even killing Iob. 13.15 Here now is the power of faith then to expect life when we feel our selves in death Godliness hath also the promises of this life 1 Tim. 4.8 Food in famine Psal 37. Perhaps we see no means but now the Lord will prove our faith And indeed thou canst never assure thy self that thou hast any sound faith till thou are
whilest they live in their sins It s true that Christ is a Saviour of his people Mar. 1.21 but a severe judg of all disobedient and impenitent sinners It s worth the noting that Paul hath 1 Tim. 1.9 The law saith he is not given to the righteous namely as its the Ministery of condemnation or the hand-writing of ordinances against us but it s given to the lawless and disobedient and to them it stands still in force And therefore let this be the Exhortation as Psal 2.12 Kiss the son that is submit to his dominion suffer him to your saviour else surely you shall finde him your severe judge See we a little how Christ executed this office of judgment upon the earth in the dayes of his flesh Joh. 9.39 namely by blinding them that saw that is by giving men up to blindness of minde and hardness of heart that pleasing themselves in opinion of their own knowledg despised that knowledg of God which he laboured to teach them And thus we finde Christ daily to execute judgments amongst us in the Church of God though we see him not now executing outward vengeance upon the bodies of all ungodly men yet spiritual judgments we see on many in the Church of God many given up to blidness of minde and hardness of heart and so prepared to condemnation Now as meanes to avoid this judgment 1. Take heed of opinion of thine own knowledg Ioh. 9.39 1 Cor. 3.18 2. While we have light walk in it Ioh. 13.35 3. Shut not your eyes against it but what the Lord would teach learn to acknowledg See Ioh. 12.37 39. Next thing observable is that part of judgment Christ here executed in the dayes of his flesh Judgment hath four acts 1. Examination 2. Conviction 3. Sentence-giving 4. Execution Now of these this only is here noted that here he executed the second office of a judg which is to convince of sin Therefore it is said of the Father in Christ that he would be a swift witness against the sooth-sayers c. that howsoever he did not presently send them down to hell yet he would convince them of their sins For this is the office of a witness to convince and give evidence of sins committed Now this Christ did by sundry means First by his word whilest out of it he evidenced unto the conscience of them all their sins so by shewing the meaning of the law he convinced the Pharisees of their corruptions Matth. 5. By shewing the accomplishment of the Prophets predictions he convinced them of infidelity c. Secondly by his Spirit Ioh. 16.8 9. When he sent him down into his children and by a general work of the true Spirit of God in the hearts of very cast awayes Thirdly by his own holy and spotless life as also by the examples of his childrens obedience in whose hearts it pleased him to be effectual And thus we shall see at this day the Lord Christ execute that part of judgment committed to him by his Father It s true that the Lord hath long patience bears the very vessels of wrath prepared to destruction respitting their execution as we see in dayly experience But let no man say that therefore he doth sit still and not judg the wicked except we will say that the judg of assize performes no office of a judg but only when he delivers them over to be executed And see we beloved a little this truth daily evidenced unto us in the Church by the very preaching of his word which is his testimony 2 Cor. 10.6 How many times perswade I my self doth the desperatest contemner of God and all goodness finde that in himself verified 1 Cor. 14.24 25. that he is convinced of all men and judged of the ministry of the word as when out of the word of God we shew the haynousness of Adultery Sabbath-breaking c How stand such offenders like men arraigned at the barr and say secretly in their hearts they are guilty yea the very tryal of their countenance testifieth against them Again how doth the Spirit of God in the word smite them with fear and horrour that they tremble and quake at the noise of Gods judgments denounced against them Thirdly the very examples of Gods children Heb. 11. Whiles they submit themselves to the word of God convince them also of their sins The Use will best appear Vse if we shall consider the ends why it pleaseth the Lord thus to convince us They are two according as the persons are in whom this is wrought First in regard of Gods children it 's to humble them by giving them sight and feeling of their sins that renouncing themselves they may supplicate to their judg see Act. 2.37 Art thou then convinced in thy conscience out of the word of God of thy sins This do supplicate to the judg surely not all whom the Lord convinceth he condemneth but as a merciful judg though he arraign all at the barr of his conscience by the Word and Spirit yet whom he sees broken in heart purposing amendment earnestly begging for pardon to such he extends pardon and remission And therefore beloved if when thou art convinced thou canst thus do happy art thou and Gods children that finde these things in themselves have no cause to despair of pardon and salvation The end of conviction in castawaies is their just damnation for that when the Lord convinced them in judgment of their sins they still persisted in them And therfore beloved take we all heed how we live in our sins after conviction when the Lord once brings unto the barr arraigns us in our consciences by his word shews us out sins and the smart of them if after all this we shall continue in them heavy and just is our condemnation And this the state of many at this day as of swearing drunkenness c. they know the hainousness of them yet practise them and is it not just with God to condemn A thief arraigned convicted c. but by mercy of the judg reprieved upon hope of better behaviour if he shall still persist in theft all acknowledg his execution most just Well next let us see unto whom Christ is sent as a judg To soothsayers and adulterers c. Now we are not so to understand the Prophet as if he meant that Christ should be a judg of these particulars only but as Paul 1 Tim. 1.9 He includes all sins in general Wherefore then these mentioned only Answ Because most rife in the practice of that people Thence we learn who are Ministers Observ to apply our proofes and denunciations of judgments as generally to all sins so most specially to those particulars rife in our people It were long to evidence this by the practice of the Servants of God the Prophets See Iohn Baptist how excellenly he fits his prescripts to the nature of the people Luk 3.10 11. and when he comes to Herod he tells him of his particular sin Mat. 14.4
Lam. 5.21 Secondly refuse not the Lords corrections but embrace them as the Lords love-tokens think they all cry unto thee saying as Elisha to the Assyrians 2 King 6.19 This is not the way and look how thou wouldest rejoyce if in a dangerous journey thou shouldest have one but to tell thee thou wert wrong c. 2. Because these are indeed but dumbe guides learn to depend on the Ministery of the word God hath given us all in our places to be guides and directors unto you as Paul Act. 26.18 God sends us to open the eyes that ye may turn from darkness to light and from the power of Sathan unto God See Act. 3. ult This should admonish every one of us to be diligent in admonition as Iam. 5.19 20. Look what we would do if we met with a travellour out of the way so c. especially strive we to be guides unto them by our example Heb. 12.13 Make strait steps to our feet lest that which is halting be turned out of the way The nature of repentance And that is here briefly described to be a returning unto God so every where Hos 14.1 Ioel. 2.13 Act. 26.18 therefore commonly the working of it is called conversion and men repenting are called converts as Nicholas the convert or proselyte of Antioch Act. 6.5 Let us all try our repentance by this that we may see Vse whether we have indeed repented we shall know it by this our hearty turning unto God Sundry notes there are of it First as preparatives there are these things 1. Knowledg of our sins and of our errours Ier. 3.12 13. The Lord thus exhorts the people of Israel thou disobedient Israel return saith the Lord and I will not let my wrath fall upon thee how may this be performed Know thin◠iniquity that thou hast rebelled against the Lord thy God 2. A second preparative is shame Ier. 31.18 I was ashamed Rom. 6.21 Whereof ye are now ashamed 3. A third is indignation 2 Cor. 7.11 I smote upon my thigh Ier. 31.18 4. Enquiry after God See Act. 2.37 What shall we do And Act. 16.30 What must I do 5. Deprecation Hos 4.2 Take unto you words and say receive us graciously 6. Thankfulness ibid. 7. As a sign of all this holy obedience in all things The last observation is the benefit of repentance I will return unto you Observ Sence The Lord is said to be with us when he favours us giving us testimonies and pledges of his love Isa 54.7 To go from us when he removes the signs of his favour and to return unto us when he restores us the comfortable pledges of his loving-kindness So that the meaning is this return to me by repentance I will return unto you that is whereas I have now a long time withholden the pledges of my love and by judgments inflicted have testified my displeasure against you return to me I will restore my blessings inward and outward This then the benefit of repentance it draws down from the Lord his blessings in abundance it turns away his wrath brings us the pledges of his love and favour And Vse let this teach us that have lost any of the pledges of Gods favour how we may recover them namely by unfeigned repentance Beloved in Christ we have long had the Lord averse from us as is apparent by sundry judgments which he hath inflicted upon us he hath withholden the former and the latter rain sent us cleaness of teeth and scarcity of bread and yet the Lords wrath is not ceased but his hand is stretched out still Isai 9.12 Wonder we at this Surely the cause is this our not returning unto the Lord by repentance would we recover the Lords favour return we then unto him let the wicked forsake his own unrighteousness Isai 55.7 Prove the Lord with this if he will not open us the windows of Heaven and pour down his blessings in a bundance Isai 1.26 The like say I of all other pledges of Gods favour whereof he hath deprived us health a blessing peace of conscience comfort in Gods service would we recover these We have here the mean And see the experiment of it in sundry examples of the Lords dealing with his people Psal 32.5 I said I will confefs my sin and thou forgavest the punishment of my sin But ye said wherein shall we return Their justification of themselves Whence we note Oserv that men deeplyest engaged in the guilt of sin are hardlyest brought to acknowledg their sin See Luke 16.15 You are they that justifie your selves but God knows the heart and what is highly esteemed amongst men is abominable in the sight of God Reasons hereof many but principally that very custom of sin wherein they have long lived brings blindness upon the Understanding insomuch that the grossest sins seem as no sins after custom in them See Eccles 4.12 They know not that they do evil 2. This falls by Gods just judgment giving them up to blindness as Rom. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minde voide of all judgment so that they speak evil of good and good of evil Isa 5.20 And therefore be we exhorted to take heed of that which brings this judgment upon us VER 8 9. Will a man rob God Yet ye have robbed mee But ye say wherein have we robbed thee In Tythes and offerings ye are cursed with a curse for ye have robbed mee even this whole nation THe Lord insisteth in their accusation by mentioning a new crime namely sacriledg or spoiling of God himself Where we note 1. The crime laid to the peoples charge sacriledg 2 Their apology or justification of themselves 3. The amplyfication of the sin they did as none would do no not Idolaters themselves 4. The proofe of it by instance 1. In tyths and offerings 2. By the signes and effects Gods curse upon them Where is also the generality of it in the subject This whole nation Observ 1 Will a man rob God Care of maintaining Gods worship is ingraffed in men by nature Will a man spoyl his gods Though Idolaters err in their apprehension yet when they have once conceived a god-head they are careful to maintain his worship and conscionably abstain from purloyning any thing that may thither serve This I might shew in the very heathen themselves How devout in dolatry How liberal in contribution to maintain their divine worship See what cost the Egyptians were at this way what store of crafts-men maintained by Idolatry How frets Laban when he loseth his gods So Micah Judg. 17. I might be infinite this way Reason is the fear of natural conscience this way which howsoever it erreth in particulars yet for the general holdes the conclusion that God must be worshipped And therefore sets up a stock and a stone rather than it will be without a god Then Vse Then hence learn what to judg of an Atheist or a prophane man he is is far worse than the vilest
Law to the maintenance of the Ministery if not directly yet by consequent if not in specie yet in the aequivalent Whence this conclusion will soundly follow that to detain any thing belonging to maintenance of the Ministery is Sacriledg let it be coloured with never so goodly pretences Now Vse beloved where should I begin to reprove First those ingrossers of Ministers maintenance by impropriations c. I stand not now to dispute the question this only know things once consecrated are the Lords Levit. 27 30 31. and may not for ever be alienated 2. This holden by all Divines that so to alienate as that there be not a liberall maintenance for the Minister for all works of his calling is generally holden an accursed practice And what maintenance is this Micah's allowance Iudg. 17. A Livery dyet and ten shekells of silver surely the platform I think was first taken from that Idolater But beloved let such men consider how many souls perish for lack of Ministers I know what they say blame the law Be not deceived God is not mocked Gal. 6.7 There is a law of equity should guide every christian and they should be laws unto themselves Ob. Ministers covetous Answ So indeed they say who are deeplyest engaged this way but it will be hard to prove that desire of a competency comes under the censure of covetousness Secondly guilty of this sin also are all those that detain any thing due from the maintenance of the worship of God I know it will be said I am now in my own harvest But sith it pleaseth God to give so just occasion judg I pray you in charity that I preach of conscience not of commodity And this let me say from my own and other mens experience men most liberall to other profane uses think any thing too much that is given to the Ministery What should be the cause of it Surely 1. That root of all evill covetousness 2. Lack of feeling sweetness and comfort by the Ministery surely if Spirituall things were reaped temporall things would flow of own accord But to what cause should we impute the scanthandedness of men professing of Religion and the fear of God that they notwithstanding should so niggardly contribute and paying never so little look for a cap and courtesie from the Minister Let me add some Reasons for exhortation 1. It s an honouring of God Prov. 3.9 2. It argues that we have tasted sweetness in the word and are indeed partakers of spirituall things 3. Consider but the example of very Idolaters this way as of papists at this day and let it shame us Christians 4. Detaining brings Gods curse Prov. 20.25.5 Mark what the Lord here speaks it brings down scarcity and famine upon the land Ye are cursed with a curse The punishment the generallity of it obstinacy of the Jews notwithstanding thus afflicted Common sins draw down common judgments Observ All partake in sin all therfore in punishment Hence that exhortation Rev. 18.4 Go out lest thou partake of her plagues What doth this teach us but as Solomon saith Prov. 1.10 If sinners entice us not to consent unto them Quest What is then to be done Must we leave the world Answ There may be a just dwelling among sinners and wicked men 1. If there be mourning for their sins Ezek. 9.4 2 Pet. 2.8 2. If we partake not with them any way by consent countenance-giving fellowship in evill Eph. 5.11 3. If there be a reproofe of their evil within bounds of our calling 4. An hindering within bounds of our calling Neh. 13. Josh 24. Yet ye have robbed me Note here the amplyfication of the sin yet ye spoyl me This is ever an aggravating circumstance in sin Observ to persist in practice of sin when Gods judgments are upon us Neh. 13.18 Yet ye encrease the wrath Ezr. 9.13 After all this Jer. 5.3 Thou hast smitten them but they have not sorrowed And this the common sin of these times Vse God hath made his plagues wonderful amongst us and though his arrows have passed amangst us yet who hath regarded to enter into his heart and once to say what have I done Ier. 8.6 c. VER 10. Bring ye all the Tythes into the store-house that there may be meat in mine house and prove me now herewith saith the Lord of Hostes if I will not open you the windowes of Heaven and pour you out ablessing that there shall not be room enough to receive it c. IN the former verse was a reproofe of sacriledg We have here a duty prescribed as a remedy for removal of that curse of God now upon them Wherein consider we 1. The duty Bring all the Tythes into my store-house 2. Reasons perswading the duty 1. Abundance promised 2. Means of their penury removed 3. That all nations shall call you blessed For the duty see we 1. What it is 2. Form of it Bring ye all my Tythes For this was the ordinance of God partly to free the Levites from distractions and partly to prove the fidelity and willingness of the people this way that they should bring the Tythes to the place appointed a store-house provided for that purpose Deut. 14.28 29. Whereas the Lord propounds this mean to remove his wrath we may observe what course to take Oserv when Gods hand is upon us namely to give our selves to practice of those duties for omission whereof Gods wrath is come out against us and this propounded Isa 1.16 So in Moses Exod. 4. Isa 9.12 13. Reason is because that cause remaining the effect must needs stay upon us The Lords wrath is compared to a fire Isa 10.17 Wicked men they are as the fewel impenitency as the bellows that blow it till it have utterly consumed This then let us do Vse when as we see the tokens of Gods wrath gone out against us every one as Ieremy Lam. 3.48 Search and try his wayes and turn unto the Lord. Beloved we have seen and do see the infallible evidences of Gods wrath upon us and just cause have we to fear lest greater plagues than these hang over our heads Surely as many evidences of it we see still before our eyes as any nation how the Lord hath gathered his Saints from evil to come Isa 57.1 How stubbornly and securely we walk still towards our God who seeth not Beloved these are the fore-runners of some heavy judgment Would we prevent it Remove the cause of it that is every man his own sins What duties we have been slack in let us learn now zealously to practise And to see the behaviour of our people in all these judgments it 's strange Some little wonderment we can make how it should come to pass that the Lord should be thus incensed against us never free from one judgment or another One while sword another while pestilence another while famine and one blames this cause another that Poor they cry out it comes from wealthy and their hearts
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
Preaching Tà m vivâ quod aiunt voce quà m per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris fâ—lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So Å¿ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it
industry and learning meet with encouragements Errata PAge 14. line 2. for works r. makes p. 15. l. 19. for Election r Reprobation p. 20. l. 30. for denied r. dicreed p. 21. l. 23. for security r. scarcity p. 37. for Matth 21.12 r. 43. p. 41. l. 21. Of inherence aboundeth l. 35. for thou r. though p. 52. l. 24. r. all the world for a good conscience p. 66. l. 30. put for verse 15. v. 12. p. 71. l. 30. for v. 28. put v. 20 p. 74. l. 13. for Mark. 15. r. 14. and l. 26. ib. for v. 18. put v. 13. p. 82. l. 26. for seems r. serves p. 89 l. 20. r. to bribery p. 90. l. 20. r. covering p. 93. l. 28. for like r. light esteem and l. 36. for pleaseth r. pleased p. 94. l. 1. for hath r. had p. 96. l. 5. for the r. thee p. 97. l. 4. for heardened r. hardened p. 99. l. 17. for Iob 21. r. 31. p. 100. l. 2. r. Psal 32. p. 10. l. 36. for Inferiours Authority r. Superiours for p. 114 115. r. 106 107. p. 108. l. 21. r. I know not what l. 27.1.2 Pet. 2.19 l 29. for oak r. cloak p. 109. l. 23. for Andâ— r. An. p. 111. l. 15. for continance r. continuance p. 112 l. 3. r 2 Tim. 4.2 p. 117. l. 1. r. 2 Tim. 2.24 p. 118. l. 13. for yet r. ye p. 119. l. 24. for hem r. them p. 123. l. 35. r. and for an p. 126. l. 21. for workip r. worship also p. 127. l. 15. p. 135. l. 25. r. seasonable p. 136. l. 14. for wast r. shalt p. 138. l. 20. r. to be your Saviour p. 142. l. 28. Of abundat p. 148. l. 29. r. bring them up p. 156. l. 22 is abundat p. 162. l. 20. for amongst r. amongst p. 182. l. 15. r. who is not with him p. 200. l. 19. r. converted A brief Commentary with Notes upon the Prophet Malachy CHAP. 1. VER 1. The burden of the word of the Lord to Israel by Malachy FOr the Argument it matters not much to speak it is well given in our English Bibles The Book hath these parts 1 Inscription v. 1. 2 Oracles And those of two sorts 1. Comminatory wherein 2. Consolatory cap. 3.4 wherein Causes Judgements Admonitions prescribing remedies In the Inscription are these particulars 1. The Denomination of the Book Onus verbi Jehovae The burden of the word of the Lord. 2. The Subject or Persons to whom it was sent to Israel 3. The Person by whose Ministery it was delivered Malachy Of the first The name of the Prophecie The burden of the word of the Lord So called not in respect of Malachy as Lyra but in respect of Israel Lyra thus Onus id est officium denunciandi verbi Divini The office of denouncing the word of God but amiss For Israel were they that were to beare this burden Malachy but the Minister to denounce it But so I take it is this Prophecy called of the greater part of the Contents thereof viz. The Judgments and Afflictions which the Lord was now about to impose upon Israel for their transgressions Metaphora compare Isa 13.1 The burthen of Babel Isa 15.1 of Moab Isa 17.1 of Damascus Nah. 1.1 of Nineveh Zech. 12.1 so the sense is this The Judgements or Afflictions which the Lord by Malachy denounceth against Israel As if he had said Observ The burthen of every Impenitent sinner is fire and Brimstone The burthen of a drunkard is to be cloathed with Rags to have share with Hypocrites in the Lake The burthen of an Usurer to have his substance taken from his Posterity Of a Sabbath-breaker to have a fire kindled in his Gates c. And that they are justly called Burthens appears because they presse and oppresse him that they light on See even David Gods own Child Thine a Psal 32.4 hand is heavy upon me And again My sins that is Thy wrath which for my sins I apprehend is gone over my head and are like a sore b Psal 38.4 burthen too heavy for me to beare In which sence is that to be meant Gen. 4.13 My sin that is my punishment greater than I can beare And Gal. 6 5. Every man shall beare his own burthen Vse 1 First then here see that sin is no such light matter as the world commonly esteems it it brings with it a burthen intollerable even a load of Gods wrath to every man that continues obstinately and securely in it Beloved we have a Proverb concerning unprofitable Talk it is called Light talk and so it is indeed more light than vanity it self if we respect the weight of profit it should carrry with it but heare what our Saviour saith Mat. 12. v. 36. Idle words are accountable nay more than this what think ye of gross Oaths Words are but wind What of whoredome A trick of youth What of drunkenesse It is merriment and good fellowship c. Yea what sin so heavy that to our people seems not light because they never saw the burthen of Gods wrath that is due unto it Now Brethren consider these light sins they have a burthen coming after them even the burthen of Gods heavy and intollerable wrath and let us come to weigh it as it is in the ballance of Gods Sanctuary It hath made Gods Children to cry out under the sense thereof Yea our Saviour Himself under the sins of others take it with the wrath of God and the Curse due unto it Children were wont to have a Riddle What is heavier than Lead Here we find Sin See Zech. 5.8 Vse 2 Secondly Be hence admonished to take heed of sin even of every one seeing none so light but brings this Burthen Beloved It is the fashion of profane men to make Gods Children as wonderments for Preciseness when as they run not with them to the same excess of Riot not to drink with good-fellows not to talk much that is vainly or filthily no sport on the Sabbath c. too precise O Beloved had you felt what Gods Children have felt in a measure the burthen of Gods intollerable wrath pressing your Consciences you will befoole your selves and bewaile your senceless estate that having such a burthen upon you had not grace to feele it but rather to encrease your Load Vse 3 Thirdly Is it a burthen when thou seest any man pressed with it favour him help to beare his burthen by Compassion and to lighten him of it by Consolation In Exod. 23. It was the Law of God that if a man had seen his enemies Ass v. 5. lying under his Burthen he should not forbear to help him up hath God care of Oxen Or is it not rather spoken because of us Beloved we have many pressed with Afflictions Famine is it not a burthen shall we cease to help Agony of Conscience a burthen shall we cease to help Job 6.14 but men have forsaken the feare of the Almighty and
Church when he is provoked by their disobedience See 1 Pet. 4.17 Judgment begins at Gods house So Jer. 25.29 Reasons are these First because amongst them Reasons by the Lords wise dispensation lye many wicked Hypocrites that by their secret sins provoke Gods wrath as Achan Josh 7. Secondly Gods care more over them than others Psal 89.31 32. as a good Father over his own Child Thirdly To prevent scandall in the Adversaries 2 Sam. 12.14 Vse 1 Let no man therefore presume of impunity because he is gathered to the Church of God and made one of his people as the Jews Jer. 7. The Temple of the Lord That they thought was a Bulwark against all afflictions fondly And at this day how take most men upon them Profession like bankrupt Debters a Kings Protection as those Hest 8. became Jews to enjoy their privileges and immunities But Beloved know we God spareth not his own in any age not Jerusalem not Israel but as David speaks Psal 89.7 God is very terrible in the assembly of his Saints and will beare that in an Alien what he will not beare in his own House or People And therefore feare we and be not high-minded Rom. 11.20 Many excellent things are spoken of us in this Kingdom of England how long we have had the Gospell amongst us c. How many by it converted and this must thankfully be acknowledged But it is but a weak consequence collected thence therefore England shall be free from Gods wrath if it provoke him The Lord had a burthen for Israel and he hath a burthen for England also Vse 2 Secondly Doth the Lord then not spare his own people Much lesse then them that are not his people Jer. 25.29 1 Pet. 4.17 And this should comfort Gods Children in their Chastisements through expectation of heavy vengeance to be poured down upon the ungodly And withall it should terrifie ungodly men when they see the Lords heavy wrath against his own people of all men the ungodly have least cause to rejoyce in the Afflictions of Gods people See Micah 7.8 9 10. Against Israel That is against the whole people because generally all engaged in Transgression Observ so have common Transgressions common Punishments If any say Object that the Lord promiseth deliverance out of common Afflictions and Iudgments to his own Answer Answ From destruction not from afflictions Secondly All these Promises are to be understood with exemption of the Cross and chastisement for particular disobedience So Lot Gen. 14. taken Prisoner amongst the Sodomites to chasten his boldness in pitching his Tent amongst them whom he knew to be such exceeding sinners against the Lord. Thirdly Delivered out of Temptations Fourthly If more expedient permitted unto them Let no man promise himself immunity from common judgments who takes liberty to partake in common sins It is just with the Lord that they should be partakers in punishment that are partakers in transgression And if nothing else yet let this teach us to beware of the common sins of the Times I know it is common especially with the multitude to do as the most do that fewest may talk of them and that also to avoid singularity unjustly so censured prevailes over-much with Gods Children Well heare If all Israel sin All must beare their burthen yea if Gods Children give way to like corruption and streame of the Times let them look for a chastisement from the hand of the Lord. By the hand of Malachy Not to trouble you with the vaine speculations of the Rabbins what this Malachi was whether an Angell in an assúmed body whether Ezra the Scribe and those others of the exceeding beauty of his body things that perhaps have some truth but little use It is generally received that he was the last of the Prophets and that he prophesied in the daies of Ezra and Nehemiah as some gather by the things he specially deales against as corruptions in marriages with Idolaters whereof see Ezra 10. and Neh. 10. By the Ministery of Malachy not as the Executioner but as the Denouncer Hence observe Observ That the Lord hath ordained the Ministery of his servants the Prophets not only for Consolation of his people by mercies but also for their terrour by judgments See Ezek. 3. Isa 6. Ier. 1. c. And this should teach us that are Ministers to make conscience hereof the judgment for omission is fearefull and a Note of unsoundness Ier. 28.7 And secondly To you that are the people Learne you to submit not only to their Evangelical but also to their Legall Preachings sharp it may seem but surely it is wholsome Sundry reasons there are of it 1. It serves not to inflict but to prevent Judgments And it is but Satans policy to perswade the people there cannot be love where there is severity Cannot a Father chasten severely and yet love tenderly it serves likewise secondly To humble Gods Children Taxed here is the over-much delicacy of our people in hearing Vse who are all for Mercy Mercy Peace Peace whereas alas there is no peace as in the dayes of Amos so now Amos 7.10 The Land not able to endure or bear his words And that exception of bringing men to despaire is frivolous our Saviour himself how often hath he woe in his Mouth And againe know we That the best way to bring to sound hope is first to bring to a kind of despaire namely In respect of our selves or of our own sufficiency to compasse as meerly by our selves our own happiness VER 2 3. I have loved you saith the Lord yet ye say wherein hast thou loved us was not Esau Jacobs Brother saith the Lord Yet I loved Iacob and I hated Esan and laid his Mountaines and his Heritage waste for the Dragons of the wilderness THe summe An Expostulation with the People And an Exprobration of their Ingratitude Parts three 1. Gods Protestation 2. The peoples Exception 3. The confirmation by an argument from the effect I have loved you Schoolemen have many curious enquiries touching Love whether it be in God Answ The love of God his very Essence 1 John 4.8 Yet this love in God is no Passion but implies these three things 1 Benevolence 2. Beneficence 3. Oblectation As hatred not to will good to will evill to work evill to detest The peoples Exception Wherein hast thou loved us The reason of it was their Affliction by Captivity as if it had been said we see not but we are afflicted as much as others therefore thou lovest us not Now mark here the corruption of Nature Observ instigated by Satan To conclude from Afflictions that they are not loved The reason is that Carnality in every one measuring Gods love by feeling and Temporal blessings whereas it should rather be measured by Spiritual Blessings Take we heed of this Temptation Vse Satan usually labours to perswade that we are not loved and advantage taken by afflictions as usually as by any thing Now note here for thy
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
Present to our Land-lord we carry with all submission To God we come hand over head To our friends Table we pass not humanity and before our Brethren we carry our selves reverently Coming to the Lords Table not regarded Ver. 9. And now I pray you beseech God that he will be gracious unto us this hath been by your means Will he regard your persons saith the Lord of Hosts A Denunciation of Gods judgment against both Priests and People in respect of their profaning of the worship of God The judgments denounced are these 1. The rejection of their Prayers and Sacrifices 2. The translating of his worship from them to the Gentiles The passage unto this Denunciation by prolepsis on this manner It is true that in these things we have been faulty but we will pray before God that he may have mercy upon us Sub By an ironicall permission or injunction well saith the Prophet do so I pray you pray before God for mercy And he gives a Reason E manu vestrâ est hoc as if he had said you indeed had need to pray for by your means that are the Priests all this profanation of the worship of God hath been committed amongst the people Had you better instructed them and rejected their lame Sacrifices profaneness could never have grown to such a head 2. A correction Will the Lord accept The interrogation implies the stronger Negation that is He will not accept your Persons that is approve you or your Prayers A heavy judgment of God it is to have our Prayers rejected from acceptance Observ therefore this set down here as one heavy punishment See also Isa 1.15 The Reasons 1. Our own indigency of all good that may comfort 2. Exposed to all dangers bodily spiritual 3. Prayer made the only mean to obtaine good things Mat. 7.7 To remove evills Jam. 5.13 Common judgments 2 Chro. 7.14 Take we heed of this judgment Vse In what state soever it pleaseth God to place me at home or abroad in liberty or bonds in plenty or want sickness or health methinks yet so long as free entrance stands open to the throne of grace and the Lord is ready to heare when I cry for help there is comfort And be my state never so prosperous in outward things while God turns the deafe eare towards me and is as one that heareth not I am miserable And as of the Judgment so of the causes Many I might reckon up as 1. Ignorance of the Mediatour 2. Asking things unlawfull or to ends unlawfull Jam. 4.3 More specially impenitent living in any sin Joh. 9.31 God heareth not sinners and Psal 66.18 If I regard wickedness in my heart the Lord will not heare me Mark the phrase If I regard wickedness in my heart if my affections and purposes be to abominations And let them all lay it to heart whose hearts and affections are entangled in the sins of the world Our people they are generally thus minded They may whore and sweare and drink and be drunken c. all the week and a little Sundaies Lip-labour in Prayer must serve to propitiate for all their week-daies abominations But know God hears no Whoremonger c ordinarily such Particularly Let me touch some speciall sins Amongst the rest these are eminent 1. Contempt of the publique Ministery See for this Pro. 28.9 and Pro. 1. Now then consider what we are to think of all that Lip-labour of recusant Papists they pray by number and think for that they shall be heard Recusancy in our people in forsaking the Assemblies either of desperate profaneness or as thinking private devotions are better services they can serve God at home just like as if some Justice of peace when he is called to some speciall service for the King at the generall Assize or Sessions should answer He would serve the King at home And how many present in the Congregation whose hearts tremble not at the Word A second particular sin in this kind is Pro. 21.13 Lack of commiseration of our Brethrens necessities though men so disposed make long prayers yet the Lord will not heare A third that here mentioned Careless performance of the worship of God this makes all services abominable Amongst other Sacrifices acceptable to God there was one especially pleasing namely The whole burnt offering Figuring perhaps that fervent affection that should shew it self in every service performed by us to our God See Rom. 12.11 other temper better fits in any thing than in the service of God Again Is it such a judgment not to be accepted in praying A heavy judgment therefore to be void of the spirit of Prayer and Deprecation as Zech. 12.10 And this the state of our people that cannot pray This hath been by your means That is the offering of blind lame c. And so you shall see in sundry Scriptures sins of People imputed to defects of Teachers If any demand why For default of better instruction and neglect of duty that way or 2. In regard of lewd life causing the people to abhor the offering 1 Sam. 2 17. and drawing them by example Or 3. By admitting the lame sacrifices without reproofe or rejection But thus we see That the sins of the people are imputed to the Minister Observ if he at any time be defective in duty ex gr their ignorance laid on the Ministers when they faile in instruction their profanations imputed to them when they faile in admonition Ezâ—k 3.16 17 c. The Reason whereof is this Principle What sin thou hinderest not within bounds of calling that sin is thine by participation and thine as if thou hadst committed it the Reason because there lay on thee a bond of duty to hinder it as Neh. 13.17 What evill thing is this that ye do in breaking the Lords Shabbath ye do because ye hinder not by authority and power of the sword And this should teach us to take heed 1 Tim. 5.22 that we partake not in other mens sins Vse and as by no other means fo neither by this admitting the lame and blind for sacrifices To apply it particularly This sin may we incur by admitting a blind Idiot to the Lords Table whose Sacrifice how can it but be blind when as alas He knows not what he doth neither is able to discerne the Lords Body Surely if the Lord impute to the Levites the profaneness of the people because they admitted their Sacrifices without difference how Ministers can be free from profaning the Lords Ordinance that admit the blind and lame to the Lords Table I see not And this methinks should stay the fury and malice of unreasonable and evill men against Ministers in this behalf that they are carefull not to admit hand over head every man that offers himself to the Lords Table Now Lord be mercifull to my personall sins I know if he should enter into judgment for the sins of mine own Person I am not able to abide it but if the Lord will also
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
Heb. 10.25 Forsake not our assembling together For this cause many difficulties and obscurities mingled in Scriptures many things hard to be understood f 2 Pet. 3.16 perverted by the unlearned and unstable of which we may say as the Eunuch to Philip Acts 8.31 How can I understand without a guide or an Interpreter And secondly For this cause it pleaseth God by little and little to give his graces a little knowledg a little experience Wherefore But that he may continually keep as it were an appetite and edge upon our desires Therefore also many decaies as in buildings Ephes 4. that what we seemed best to know we forget comfort and consolation not stable c. namely by this means to evidence the necessity of using an Interpreter Therefore Beloved Vse they are deceived and do deprive themselves of much comfort that content themselves with their own private meditation and study of the word of God and refuse or neglect publique Ministry That they use private endeavours I blame not but that they neglect the publique Ministry this is their heavy sin and unspeakable discomfort And yet I know a common opinion and practice of many that they are perswaded by private reading they may come to know God in Christ to Salvation Now Beloved I will not say simply but that some man namely such an one as to whom the Lord denies the publique Ministry may come to saving saith by reading no nor but that a man living in the Church may come to a great measure of discoursing knowledg But this I say A man that may heare and will not and contents himself with private duties he shall never come to know God to Salvation The Reason is God usually breaks not his ordinary course when it may be had 2. He hath cursed all private devotions where the publique Ministry is contemned Pro. 28.9 He that turneth his eare from hearing the Law his prayer shall be abominable his study reading all is accursed unto him And therefore mark when you will such men how it pleaseth God to give them up many times to foul and gross errors in judgment and life wherefore I say again Despise not Prophecying He is the Messenger of the Lord of Hosts 1. His Office 2. The Author of it See we the message Rom. 10.15 2. Cor. 5.20 From whom sent from the Lord of Hosts Now this teacheth us that are Ministers sundry duties Observ 1. Not to add alter or diminish any thing of that Message the Lord hath put into our mouths this the office of a good Messenger Secondly You that are the people are taught with meekness and reverence to entertaine our Message howsoever distastefull unto you considering we are but Messengers Thirdly seeing Messengers of the Lord of Hosts you are taught reverence to us in respect of our Message The contempt of a Minister in respect of his Message is the contempt of him that sends Mat. 10.40 And that contempt the Lord will never suffer to go unpunished When f 2 Sam. 10. David saw how his Messengers whom he sent to Hanun to entreat of peace betwixt them were used or rather abused by him his wrath is enkindled and justly against him And let all those that despise Ministers lay it to heart Ye have heard of the sins of Sodom and Gomorrah and how the Lord made them ensamples of his vengeance believe it for the mouth of truth hath spoken it very Sodomy it self is not a heavier sin nor more severely punished in hell than this of despising a Minister in the saithfull discharge of his Ministry VER 8. But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts ORdinary Pastors many erre Observ and teach false Doctrine For Explication Pastors of the Church are of two sorts some extraordinarily raised up by the Lord extraordinarily assisted by his Spirit such were Prophets and Apostles of whom Peter saith 2 Pet. 1. ult That they spake not of any private motion but even as they were inspired by the Holy Ghost Ordinary such as by ordinary calling are deputed to the Office of Teaching of these whether alone or collected it is true they may erre First That they have erred See Mat. 23. Scribes and Pharisees sate in Moses Chair had ordinary calling and succession without interruption yet had they Leaven mingled with their Doctrine Mat. 18.8 And lest any should say That Singularly they might erre but not Collected See Mar. 15.64 High Priest and all assembled and yet conclude of Christ He had blasphemed Secondly if not then because they spake infallibly by inspiration of the holy Ghost But this not for then it will follow that their decrees are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so of equall authority with the Scripture Thirdly if not this either in respect of Multitude or Wisdome or Holiness or Promise but first Multitude frees them not as in Achabs g 1. King 22. Prophets and that warning agree not with a Multitude Exod. 23.2 Secondly Not in respect of their Wisdome for they are not alwaies the wisest that are assembled in Councells Thirdly Not in respect of holiness for themselves confessing They may be as lewd as any 4. Nor in respect of promise If any alledge Joh. 16.18 Answer That promise in that measure made to the Apostles and that as well separate as collected Besides all this expetience sheweth it Concilium Laodicenum approves only the books that are now received Trident concludes the Apocryphall one must needs erre Councill of Neocasarea against second marriages and will have Priests put them to penance that admit them yet S. Paul warrants them Rom. 7.3 1 Cor. 7.39 Councill of Nice ordeined rebaptization for all that had followed Paylus Samosetanus Object The high Priest of the New Testament cannot Answer True if understood of Christ But if of the Pope ye shall see experience Liberius subscribed to Arrianisme John the 22 that the souls of the wicked should not at all be punished till the day of Judgment and this he sends Preachers to publish John the 23. That the souls of men are mortall and that there is no Resurrection not Life after this Honorius a Monothelite and this he did dogmatizare deliver by way and as in the nature of a decree What needs more Heare Reasons proving it 1 Ignorance 1 Cor. 13.12 2. Imperfect Sanctification 3. No promise of Infallible and incessant assistance that promise peculiar to Apostles Joh. 16.13 Let it teach us that wisdome that S. Paul prescribes Vse To try all things 1 Thes 5.21 1 Joh. 4.1 and even to fill our selves with knowledg of the Word of God And never so much admire any Minister be his gifts never so reverend as not to bring him to the common tryall and touchstone And if ever this Exhortation needfull now are the Times wherein you shall see a manifest going out of the way and a reviving of
so much as God-speed to heretiques men of contrary Religion much less marriage 4. Great inconveniency as griefe to the godly parents Gen. 26.35 27 36. 5. Care of the contrary commanded in Abraham Gen. 24. in Jsaak Gen. 28.6 Duties hindered yea such as belong to the main end of marriage namely Education in the Information of of the Lord Eph. 6. 7. Corruption of manners in Solomon 1 King 11. in Achab this given as a reason of all his wickedness Iezabel his wife provoked him 1 King 21.25 and of Iehoram that he walked in the way of the house of Achab the reason given he was son-in-law to the house of Achab 2 King 8.27 8. Such an one forced to see and heare what cannot but grieve the Spirit of God Ob. Ioseph marryed the daughter of Potiphar Moses of Iethro Answ Examples are no rules when they swerve from Gods Commandements 2. It s likely they received a promise and saw likelihood of conversion Deut. 21. After ceremonies observed they might as strangers might not eate the passover Exod. 12. Yet if any would submit himself and become a member of Israel after such incorporation warrantable Ob. Paul permits Cohabitation 1 Cor. 7.13 Answ Case not the same marriage once entred cohabitation may be continued so long as hope but not therefore to be entred when we may chuse Now Brethren Vse here is reproved the common sin of these times wherein wealth or beauty swayes all in matter of marriage What portion What friends all the enquiry never what Religion or what graces of God And this I would it stayed amongst worldlings and were not to be found even amongst the servants of God Consider 1. Perill of corruption 2. Continuall grievances that if thou hast grace thou must needs have 3. Provocations to evill as in Achab. 1 King 21. and its common to all the wicked Prov. 4. Disloyalty and what marvell if they be unfaithfull to Menâ— that are unfaithfull to God 5. Many times cursed posterity as Moab of the daughters of Heth. Ob. Now no Infidels or Idolaters Answ Would God that were so but. 1. Every profane unreformed man and woman an Infidell for true faith purifyeth the heart Act. 15.9 2. Idolatry is of two sorts In worship In manners 3. Reasons the same Whether such marriages are ratified Quest so as without Adultery they may be continued Some judg Answ no because God hath not coupled them and Ezr. 9.10 We see example and precept of dismission Some otherwise that though to enter them be sin yet being entred they may be continued 1 Cor. 7.14 Reasons they are sanctified unto us and perhaps in such case God may use us as meanes to gain them Cautions 1. Rash choyce to be bewailed continually 2. Infection especially to be taken heed of 3. Children not permitted to their education 4. Endeavour by all good meanes to reclayme them Vers 12. The Lord will cut off the man that doth this That is root out him and his posterity Where we note 1. The punishment it self 2. Extent of it 3. Certainty An heavy curse Observ to have posterity cut off See 1 King 21. threatened to Achab and David Psal 69.25 prayed for upon the wicked as a special plague And surely if this be a blessing to have posterity continued as Psal 128. then a curse to have it cut off Now Vse beloved take we notice of this plague upon many And take we heed of the Causes of it 1. One is lewd and ungracious marriage as here 2. Adultery See Hos 4.10 the adulterous brood prospers not 3. Neglect of education in the fear of God as in Eli's sons 4. Swearing and oppression Zech. 5.4 5. 5. Persecution of Gods children Psal 69.25 Davids prayer was withall a prophecy And let them lay it to heart whom it may concerne The Master and the Scholler out of the Tabernacles of the Lord Namely without respect of persons So doth the Lord never respect how great or how little but how righteous or unrighteous for Observ with God there is no acception of persons And therefore let all take heed how they provoke the eyes of the Lords glory to wrath God shall not spare thee for thy poverty c. But especially note we here how the Lord joynes together in punishment those that have any way been conjoyned in transgression Master and Servant c. And let this admonish especially servants Vse how they partake with their masters in evill How common this is we see in many as in 2 Sam. 10. 11. in David his servants they are the panders and the bawds And a warrant they think the commands of their Masters But Beloved know that the Lord is an avenger of all such things we may apply this Bribery to vsury c. Follows next the certainty so that very devotion it self shall not hinder Whence we note how that devotion Observ without holy life availes nothing to avert Gods judgments Isa 1.12 15. Though yee make many prayers I will not heare for your hands are full of blood Isa 66.3 The Lord saith to Hypocrites their sacrifices were abominations 1 Sam. 15.22 Saul in his kinde seemingly and pretensively devout yet hath his kingdome rent from him for disobedience and the Lord in generall protesteth he more esteemes mercy then Sacrifice See also Isai 57. Iam. 4. Let all then that call upon the name of the Lord depart from iniquity 2 Tim. 2.19 and Iam. 4.8 Draw neer to God but first cleanse your hearts and purge your hands Beloved its strange to see how many wonder and begin to finde fault with the Lord that he regards not there prayers as Isa 5.8.3 They fasted but God regarded not the Reason is at hand they do their own wills Again see here the cause as Iam. 4.1 2 3. why many devout in externall worship yet are for all that subject to Gods just judgment heare and profit not pray and receive not Spirituall judgments especially are evident upon them wonder yee at this the cause is evident your sins seperate betwixt God and you and hinder good things from you As the Lord speaks Mal. 3.10 amend your lives then prove me with this If I will not open the windows of Heaven therefore Luk. 8.15 An honest heart required It s strange to see how men like atheists begin to cry out its vain to serve God No not so but it s in vain for a wicked man continuing purpose to be wicked to pray or heare for the condition of obedience on their part is not performed at most no farther then from the lip Isa 29.13 VER 13. And this have ye done again concerning the altar of the Lord with teares with weeping and with crying out in so much that he regardeth not the offering any more or receiveth it with good will at your hand FOllowes the amplification this have ye done again as if he had said not enough to have once done it ye repeate it Iterating of sins Observ hainous
sparing us even as a father spares his own son that serveth him And though there be in the dearest children of God abundance of iniquity and corruption yet whilest they are striven against the Lord sees them not that is he takes no notice of them Num. 23.21 He seeth none iniquity in Iacob nor transgression in Israel But when a man lives in his sins without repentance these sins even the least of them are most detestable unto him A second reason of it is because no obedience can be performed by such a man in singleness of heart and he doth but dally with the Lord and even mock him who comes before him with such services Isai 29.13 This people saith the Lord draweth neer me with their lips but their hearts are far from me Singleness of heart is that the Lord accepts A third Reason because such performe not the conditions of acceptation neither doth Christ during that state mediate for such It s one main condition the Lord requires in all that come neer him that they be holy even as he is holy at least in affection c. Vse 1 This then shewes us the cause why the Lord walks so stubbornly against us notwithstanding we seemed daily to seek him as Levit. 26.21 and as he speaks Iosh 7. When Ioshuah complains unto God for his wrath upon Israel what shall I say when Israel turns his back upon their adversaries It s because of some detestable sin amongst us Vse 2 Secondly let it teach us all with speed and singleness of heart to turn to our God that our services may finde acceptance with him upon this ground the prophet Isaiah chap. 1 18. Exhorts us comfortably inviting us then though sins be as skarlet yet shall they be as white as wooll as on the other side though services never so glittering and glorious prayers never so many and fervent all is to no purpose If I regard wickedness in my heart the Lord will not hear me Psal 66.18 Yea and let Gods children make use of it in this kinde for the comfort and assurance of acceptance of their services before the Lord. Vse 3 Thirdly see here the miserable estate of men living impenitently in their sins they glory perhaps in this that they serve God earely as those hypocrites Isa 58. But alas vain men all they do is unclean unto them God heareth not sinners Ioh. 9.31 No drunkard usurer c. Impenitently such and here by the way I might take notice how many deceive themselves with an opinion of repentance some think the buyers speech in Solomon is repentance It is naught It is naught and would I could leave it fondly for what is it verbally to dislike sin and affectionately to practise it Some cry God mercy as fondly some mourning for sin some confessing of sins some forbearing the outward practice when their hearts run after their covetousness some leaving off some sins living in others contra Ezek 18 28. Consider sin and turn from it VER 14. Yet ye say wherefore Because the Lord hath been witness between thee and the wife of thy youth against whom thou hast dealt treacherously yet is shee thy companion and the wife of thy covenant Yet ye say Wherefore So willing is wickedness to defend it self so hardly brought to serious confessing Observ and hearty detesting iniquity wherein They would fain still seem innocent and guiltless Job puts from him this sin Job 21.33 and withal expresseth the fashion of wicked ones and the cause of it if I have hid my sin as Adam concealing mine iniquity in my bosome c. So Adam and Eve so Cain c. And in this how right shew we our selves the Posterity of old Adam colouring and shifting and excusing our sins Vse even then when the Lord by his judgments findes them out Now brethren let us be admonished to take heed of this and to root out of our hearts this corruption so natural so usual in us The just man is the Accuser of himself And for this cause good for us to consider what a God the Lord is with whom we have to deal such an one as is about our beds and to whose eyes all things are naked and uncovered Secondly labour to acquaint thy self with thine own deceitful heart and bring sin out of its lurking holes And thirdly consider the benefit of open and free confessing sin accusing and condemning thy self See Psal 31.5 Because the Lord hath been a witness between thee and the wife of thy youth c. Here followeth the second sin laid to their charg a second violation of the marriage-bed in polygamy or multiplying of many wives through liberty of divorses where 1. The sin is propounded in general 2. Reproved 3. Confuted 4. Amplyfied The general propounding of the sin is vers 14. amplyfied by a prolepsis that howsoever they had so carried the matter as they thought that none could justly detect them of lust or cruelty in this manner of putting away the old and and marrying a new yet the Lord was witness between them The reproofe is vers 14. she is thy companion and therefore ought not to be thus sinned against The confutation 1. She is the wife of thy Covenant that is she with whom thou enterest covenant and that before God Pro. 2.17 therefore ought not to be thus despised 2. From the ordinance of God and his first Institution He made one and but one to be joyned unto one amplyfied though he had abundance of Spirit could have made more yet made but one 3. By the end because he sought a godly seed as if he had said what ever is born otherwise is not the seed of God but of the devil 4. The amplyfication God hates dismission yet they did it under pretence and colour of Moses law The Lord is witness So then Observ we have God a witness of our secretest sins most privately commited most colourably covered See Mal. 3.5 In this testimony or witneship of the Lord are three things 1. Knowledg and this is every where given unto God Psal 139. and 50.21 2. Record registring our sins as Mal. 3.16 A book of remembrance written for those that feare God so the Lord is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a book of record and to keep a register of all our sins little and great Rev. 20.12 Jer. 44.21 did not the Lord remember 3. Evidence giving evidence to the face of all sinners of their trangressions Now what should we learn hence Surely not to sin in hope to be hid for though man cannot testifie Vse yet the Lord is both witness and judg against trangressours Psal 94.7 The wicked Psal 10.12 are brought in thus speaking The Lord shall not see neither doth the God of Jacob regard but mark how David reasons against this phancy God made the eye the ear c. teacheth man knowledg and Causa is not to to genere deteâ—â—â— effectâ— suo Yet this how evident a cause of many
by divers reasons Vse Lev. 19.17 1. From the perill wherein they are hardening and destruction Heb. 3.13 2. From the excellency of the work Jam. 5. ult 3. Nighness of conjunction But would we use it profitably learn to adminster it discreetly and orderly that is first convince then admonish reprove exhort Till thou bee'st able to convince an usurer a swearer c. thou shalt but beat the ayre and prove more ridiculous than profitable unto him And here beloved is to be bewailed a defect of many of us of good affections I confess would God I could say also of as good a judgment and knowledg that are ready in every transgression to minister reproofes sharp enough Now that they reprove and sharply also I blame not but this that I would exhort unto that we should labour to reprove as out of certain knowledg and be able first to shew the sin before ever thou reprove it as a sin And brethren how contemptible wholesome admonitions are grown amongst swinish sinners who sees not Let me exhort therefore to labour for knowledg this way Reasons 1. Mark if thou wilt but the different carriage of prophane men towards men divers diversly reproving How scoffingly carry they themselves in all reproofes of the ignorant Now let a man that hath knowledg deale with them that is able to convince their judgments how doth he even arraign them and fill them many times with fear and trembling And how fearfull are they to oppose any thing Great is the fear of conscience once convinced and as audacious is a wicked heart when it is not feretted out of the starting holes 2. Add unto this that not every admonition hath a blessing promised but such as is grounded on the word of God as we say of preaching it s the mean to convert yet it 's only when the pure word of God is preached 3. Courage in the reprover is hereby much encreased when as he is sure his ground is good as on the other side we cannot but faulter and halt in admonishing that deal either ignorantly or upon uncertainties We are all taught that desire to be free from our sins Vse and the dominion of them to labour to be well and throughly acquainted with the law of God Alas how much liberty do even Gods children take to themselves and fail in that main duty of teaching themselves Rom. 2.21 whilest they adventure to teach others even by this that they know not their own wayes nor can judg of their actions whether they be good or evill as Paul saith of himself Rom. 7.9 Before the law came he was alive and for concupiscence he never thought it a sin and then how could he bewaile it till God opened his eyes to see the law and true meaning thereof This made David circumspect Psal 19.12 Pray we therefore Beloved for * Rev. 3.18 eye-salve that we may see our sins and therein our own miseries How many weakenesses are there in Gods dear children springing from this fountain of ignorance wouldest thou then forsake sin Learn first to know it and therein â—earn to examine thy self by the law of God self-love is blind and mens opinions uncertain or partiall but Gods law a law of liberty most free in reproving Iam. 2.12 Take heed to your Spirit Followes now the mean prescribed and that is the keeping of our selves in our spirit By Spirit understand here the affections and desires of the heart Keeping is the restraint and mortifying our vile affections and that strait watch we ought to keep of our hearts Observ and this is the best remedy to prevent or cure our actuall transgressions to look to and watch over our head-strong affections Solomon in other words Prov. 4.23 thus enunciates it Keep thy heart with all diligence and mark his Reason out of it are the issues of life from it as from the fountain proceed our actions And our Saviour Mat. 15.19 gives this Reason out of it come whatsoever enormities in the life and the fleshly affections thereof defile the man Besides that the Lord ever measures both good and evill more by the affection then by the act good things done weakly are favourably accepted while the heart and affection is upright before God evill things though evill yet are most odious when the affections are inordinate So that we here see and let us learn to practise the right method of leaving our sins Vse namely the watching over our headstrong corruptions It little avails that the hand is restrained from oppression whilest the * Ezek. 33.31 heart runs after covetousness not accepted with God that we forbeare practice of lust whilest our hearts burn with fleshly desires And how many see we externally reformed after the sight of their sins and smart of Gods judgments that yet turn back to their old sins whiles the heart continues chained with corruptions Meanes to secure the heart and to safe-gard it from the annoyance of vitious practices 1. That the minde be occupied in holy Meditations that minde is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rules all 2. Due consideration that the hearts and reines are known unto God hence Saint Peter 1 Pet. 3.15 Sanctifie the Lord God in your hearts 3. The guarding of the senses by these * Ier. 9.21 windows Satan enters many times and by them conveyes his poyson into our hearts 4. Something availeable hereto is restraint of the outward man from practice of sin the pleasures felt enthrall the heart as Hos 4.11 Whoredome and wine c. 5. Pray to God to sanctifie it by his Spirit The fountain must first be purged before the streames can be wholesome VER 17. Ye have wearied the Lord with your words yet ye say wherein have we wearied him when ye say every one that doth evill is good in the sight of the Lord and he delighteth in them or where is the God of judgment YE have wearied the Lord with your words The sence we are to understand there is no reall wearisomness incident into the Lord he is a pure act as he lives eternally without decay of life as he works wonders without pain beares up all by his wondrous providence without defatigation punisheth without passion so is patient without pain But this is attributed unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metaphoricall speech which must thus be unfolded that as men when they have long borne an heavy and tedious burthen hasten to depose it that they may lighten their carriage and gather refreshing So the Lord here professeth that he had long borne their wickedness but now would bear no longer So every where the Lord thus expresseth his patience and long-suffering professing for our better understanding a kinde of wearisomness that he feeles in bearing Amos 2.13 I am pressed under you as a cart that is loaden with sheaves The words have in them three things 1. An accusation by the Prophet 2. An apology by the people 3. The proofe of the
and for the wicked these conclusions shall be proved 1. That it may well enough accord with the justice of God to forbear prosper bless in temporall things even wicked men Eccles 9.1 First of all know we that the will of God and his appointment is the rule of justice see this Rom. 9. in the case of Election and Reprobation God wills not things because they are just but they are just because he wills them This conclusion throughly seated in judgment stops the mouths of wicked men and restrains from many blasphemies so that though the Lord bear yet considering it 's his will who may finde fault The second conclusion that the Lord is an absolute Lord having free power to dispose of his blessings and no man may ask a reason of his counsells Rom. 9 11. Seeing then that these things are all his own who should ask him a reason of his dispensation See also Matth. 20.15 A third conclusion that what is lawful for men cannot but be much more lawful for God But man sometimes delayes and his delayes are not censured of injustice The Prince useth not allwaies martial law but in extremity when he fears outrage they are kept in prison till the day of tryal and conviction and after conviction and condemnation have a respite to prepare for death and thus the Lord deales with the wicked respitting and delivering them and therefore weigh by the end not by the beginnings A fourth conclusion that the Lord for good ends reserves the wicked to punishment and in the mean time prospers them with temporalll things as 1. For exercise of his children so Ashur Isa 10.5 deferred to execute Gods wrath upon Israel and Jerusalem so the Gibennites reserved to be Pricks in the eyes and thornes in the sides of his children and thus the Lord at this day reserves And beloved what would become of us were it not so 2. To declare his power 1. in preservation of his own children how wonderfully shews this the power of the Lord that notwithstanding all the attempts of the wicked yet still his Church is preserved as Exod. 1.12 The Israelites vexed but the more vexed the more encreased 2. In conversion Beloved it may be there are amongst the very wicked themselves some in whose conversion and salvation the Lord means to glorifie his rich grace Mat. 13.30 Not the tares but the wheat also If the Lord had taken away Paul in persecution his grace had never so much appeared and this that we see daily men brought from power of darkness to the kingdome of Jesus Christ 3. In their overthrow and confusion never had Gods name been so marvellous over the world if he had presently shewn his power in the destruction of Pharaoh but thus permitting him to fortifie himself and then to overthrow him this shewed his power like at this day when they are flourishing like Cedars then cuts he them down A third end this serves much to illustrate his justice when he thus beares and invites by all meanes to repentance and yet men turn not I gave her space to repent Rev. 2.21 Who cannot but acknowledg the justice of God in their condemnation Yea beloved what if wicked men are punished what if punished in these very things wherein they think themselves blessed These two things I will briefely evidence First that the wicked are never without punishment Secondly that the very blessings for which they applaud themseves are their punishments For the first know we that punishments are not all of one sort some are internal some external some Eternal Now for internal punishments we see them evident upon them as 1. Horror of conscience in many of them can there be a more fearful judgment This perhaps we see not but they feel in their inward restlesness Isa 57. ult See Cain flying if he could from himself Pashur a terrour to himself Ier. 20.4 Achitophel hanging himself as the Romans were wont to make the crucifyed carry their own cross so God hath made the wicked to carry this cross of an evil an accusing conscience Ob. If it be said they all feel it not Ans First that I much doubt of Secondly they have judgment much more fearful hardness of heart the fearfullest judgment that God in his wrath can inflict see in Pharaoh Thirdly sins themselves are fearful punishments Rom. 1.24 26 28. And what drudges they are what toil they take to enjoy the pleasures of their sins How unquiet sleeps what filthy belchings feels the drunkard Temporary are in their persons or in the things about them as sometimes graceless and unfortunate children besides these there are paenae posthumae surviving plagues The posterity smarts for the sins of the fathers Job 21.19 God layes up the iniquity of the father for the childe And their very outward blessings what curses are they unto them The riches of the wicked suffer them not to sleep fill them with cares and sorrows many and many their honours exposed to envy their pleasures have bitterness c. Eternal punishments are those that are respited till after this life Now brethren Vse see we the use of all this Hence may Gods children learn to stablish themselves against that common temptation wherewith Satan sometimes annoies them and labours to draw them from their confidence Differtur non aufertur wait but a while and thou shalt see the Lord manifest his justice in their punishment and overthrow And hence likewise let wicked men learn to terrifie and dismay their hearts c. For the second that it may well agree with the justice of God thus to afflict his own children First there is none so just but must be forced to confess he hath in him what deserves punishment no not Infans unius dici we bring corruption out of the womb and suck it from the breasts of our mother Psal 51.5 Rom. 5.12 It s true that Achans children perish with him but yet not without their own sin being corrupt by nature so of the dearest servants of God And who is there under any affliction but must needs say as that good thief on the cross I am justly in this condemnation Luk. 23.41 view them in their original or in their end they are good for Gods children Their end 1. Exercise 2. Chastisement as exercises 1. Firmant 2. Probant 3. Praeeunt 1. Firmant Afflictions are Gods schoole-houses wherein he traines us up to hardship skill in sailing is best learnt by tempest in warfare by fight as trees tossed with winde take deeper root so c. and those tenderlings unused to hardship how doth a little affright them 2. Probant Deut. 8. and without these men know neither the soundness nor measure of their graces affliction tryes how many please themselves in their graces whom affliction discovers to be but hypocrites They shew also what thy strength is 3. Praeeunt when as by example they draw others as Phil 1.14 and Abel's bloud still cryes to imitate his
come to this to believe even because the Lord hath said though thou seest no mean before thine eyes for accomplishment of his promise Labour therefore for this and here consider First the truth of God and his fidelity as by long experience of all times thou mayest gather it The Lord promised to Abraham to give Canaan to his posterity Abraham lived in it and his seed enjoyed it so the Messiah and he came Secondly the power of God in accomplishing his promise these the two pillars of Abrahams faith Rom. 4.20 21. Vers 2. But who may abide the day of his comming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope c. A description of the comming of Christ in the flesh from the adjunct of terrour illustrated by the effect who may abide his comming For the sence it may be enquired how this may be ascribed unto Christ in respect of his comming in the flesh For first his outward estate upon earth was most despicable his externall servants fishermen besides that he came to comfort his people and Mat. 12.20 It was said of him that he should not bruise a broken reed Answ Distinguish the Persons and the Scriptures will accord Christ Jesus to his own Children is comfortable not terrible but yet to the wicked most terrible yea in his very incarnation and that outward contemptible state with what terrour struck he the hearts of the ungodly See Mat. 2. When they hear but tidings of Christs Birth Ierusalem and all is in an uproare and when he comes meekly to Ierusalem riding on an asse how were they stricken with terrour and fear Mat. 21. Observ So that hence we may observe that the very despicable state of Christ in the flesh was unto the wicked most terrible and discomfortable mark how Herod quakes at the news Mat. 14. If any be demanded how this comes to pass Answ Partly through the glimps of Divine Glory that shined in that despicable State of Christ partly through their earthly mindes while they savouring earthly things feared the disturbance of earthly peace partly through conscience of rejecting him and his word partly through a terrour wherewith it pleaseth the Lord to strike them Now beloved if Christ comming in the flesh were so terrible to the wicked what shall his glorious comming be Rev. 6.16 The wicked are there described running to the hills to fall on them and to the mountaines to cover them And this terrour methinks should perswade men 2 Cor. 5.10 To forsake their sins and to kiss the son Psal 2. ult To submit to him that he may guide them by his word and Spirit The Prophet Isaiah propounds the question who among us shall dwel with devouring fire And answers to it Isa 33.14.15 And Vse let it be our admonition to labour betimes to be reconciled unto him who is in his wrath a consuming fire behold he commeth with clouds Rev. 1. 2 Thes 1.2 The Lord is gracious unto us in offering us meanes of reconciliation Blessed are they that receive them and wo worth the day that ever they were born that reject them I and let all such as encourage themselves in their evills because of Christs Incarnation tremble at this Alas I what avalls it a wicked obstinate sinner that Christ came into the world to reconcile us unto his Father This is comfortable to a mourner but it s the scourge of a wicked man when he shall consider how he hath trampled under his feet the blood of Christ and crucified him by his sins and rejected his grace how can he but tremble For he is like a Refiners fire and like Fullers sope First let us cleer this place of the glosses of Papists they labour here to build the fire of purgatory and why trow we but only because here is mention made of fire and of purging fire To which purpose they apply that also 1 Cor. 3.13 Against this dream oppose we First the contradictory and the proof of it 1. This that the Scripture every where teacheth that we have in Christ perfect purgation from all our sins both the guilt and punishment of them 1 Ioh. 1.7 2. That remission of sins is here either finally lost or everlastingly obtained Ioh. 9.4 Walk while it is day 3. Whereas they confess that we are in Christ purged from all mortall sins and all sins are mortal apparent that there remaines no such purging after this life 4. Whereas they confess that we are purged â Reatu peccatorum from the guilt of sins how can they imagine any part of punishment to remain unto the children of God for doth God punish the Innocent 5. Rev. 14.13 Gods children are blessed and said at death to rest from their labours and that their works follow them close And as for this place it s as absurdly as any applyed unto this purpose For 1. It s spoken of Christ's first comming in the flesh 2. It s said that Christ is this purging fire 3. It s done for this end that we may bring offerings unto God in righteousness vers 3. Now will they say that by these offerings their mass is meant how absurdly For have they masses in purgatory I think indeed there are Priests enough in hell For Mat. 5.19 They that pervert Gods people are least in the kingdome of God but of masses in purgatory never dreame no not Catholiques themselves See we then what the sence of the words is and in what respect Christ is compared unto fire and Fullers sope Answ In respect of his effects like unto fire and that both in regard of the wicked as also in respect of the children of God In respect of the wicked because by his word afflictions and his Spirit he purgeth the visible Church works separation of the dross from the pure metall so Mat. 3.12 He is described as one having his fanne in his hand and purging his floore So see we daily by his word he separates by afflictions also he discovers hypocrisie And what may this teach us Surely to labour to be upright in the sight of God for Christ is as purging fire and will surely sever the dross from the silver and gold and howsoever a man may long masque under the vizar of hypocrisie yet sooner or later the Lord discovers him 1 Tim. 5. ult Some mens sins go before unto judgment See we the means how it pleaseth the Lord at this day to work this separation These are 1. His word this that fire Jer. 23.29 2. Afflictions this also the purging and trying fire 3. His judgment whereby he gives over an hypocrite to some vile and gross sins whereby they discover themselves unto the world Again he is so compared in respect of his own servants because he scoureth and purgeth them from their sins no fire so purging as Christ the fullers sope makes not so white as the bloud of Christ Here first take notice how fast corruption cleaves to
God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted
Idolater Notes of it are these 1. Such are abominable in life Psal 14.1 2. Call not upon the name of the Lord ib. v. 4. 3. Light esteem of the pledges of Gods favour Heb. 12 15. as amongst us of the word of God whereas a childe of God buyes the truth and sells it not Prov. 23.23 Observ 2 Idolaters sometimes more conscionable to preserve the worship of Idols then some in the Church of maintaining the worship of God See Israelites Exod. 32.3 Nothing so dear but they part with their very Jewels and earings to make a Calfe yea children themselves made to pass through the fire and Act. 19. How many craftsmen maintained by that Idol Diana Baals Priests how cut they themselves with knives and lancers 1 King 18.28 Compare us with Papists see we it not verified how liberal are they in maintaining the Idolatry among them practised What pains take they in Pilgrimages And none appears empty-handed before the Idoll Well beloved Vse this shall be the just condemnation of many in our Church that people doting upon Idols should be thus zealous for Idolatry and we so regardless of the worship of God See but their Priests how in a blinde zeal they hazard their lives to make a Proselyte shall it not condemn us that may safely labour settling in truth and neglect it How careful they that no contempt shall be shewn to their Idols Yet we with patience can endure the horriblest disgraces offered to the majesty of God they will rise up in judgment and condemn us see Matth. 12.41 Now before I come to propound the doctrine it shall not be amiss a little to handle the question that here offers it seif to be discussed lest we think this sin concerns us not Question of Tythes handled The question then is whether tenths be by divine right belonging to the ministry of the Gospel for their maintenance Answ herein Answ let me propound the judgment of sundry sound Divines both wayes and leave it to Gods people to be judged of Divine right therefore is doubly understood 1. Either that it is directly so by express and precise commandment or else 2. By consequent as having ground in the word of God The distinction is 1 Cor. 7.6 I not the Lord the Lord not I I have no commandment but give advice Now this is the judgment of some ancient and modern Divines That by Divine law the tenths of all fruites both predial and personal are due unto ministers of the Gospel by those very lawes that were given concerning the Levites Origen in Num. Hom. 11. This law of Tythes he thinks should be observed according to the letter Hierome upon this place accords with him Austin makes Tythes to ministers and tribute to Caesar of equal right Divines of late years accord with them Junius Tythes by all lawes of God nature nations have been hallowed unto God Gaulter in Matth. 23. Zepper de leg lib. 4.10 are peremptory this way and demand with what reasons it may be proved that the law was merely ceremonial Hear their reasons because payd before the law when ceremonies were not in force as by Abraham to Melchizédech this argument concludes not for even some ceremonies were in force before the law of ceremonies given in writing as sacrifices c. Better reasons are these First that we are not able to shew what was in this law ceremonial therefore not so to be esteemed Secondly Origen thus As Gods blessings under the new Testament exceed those vouchsafed unto the Jews so should our maintenance This proves thus much only that as liberal if not more is due to the ministers of the Gospel Thirdly greatest reason that of Iunius that by all lawes due very light of nature taught Gentiles to hallow the tenth unto God whence may thus be concluded That what by instinct of nature is due that is perpetual for this is one rule to discern judicial lawes of common equity from those of equity particular namely if they be universally received by all nations and accord with the word of God but thus it 's apparent that in all ages of heathen they were due Fourthly Ab absurdo it seems not likely that the Lord providing so liberally for maintenance of Levites would leave all uncertain to the devotion of the people under the new Testament but other certainty is not determined Ergo. These reasons are something urgent And I must needs profess to see no certainty of answer to them A second opinion is of them that hold them to be due by consequent from the law of God though no direct law given concerning them As 1. From the command of the Magistrate to whom they imagine the Lord to have left determining of particulars only with this generall so it be competent 2. By vertue of confecration that way either by vow or other wholesome ordinance And thus they think them due unto us so that he shall be guilty of sacriledg that withholds or alienates them Gal. 3.15 A mans testament no man abrogates Prov. 20.25 It s a destruction to devoure Holy things and after the vow to enquire A third sort think them utterly unlawfull to be either paid or exacted in as much as it was a part of ceremoniall law and for this cause amongst others abandon society with our Church because as they say we judaize in maintaining our Ministers by tenths These need rather pity in respect of their zeal then confutation of their judgment It being a principle holden amongst all Divines that judiciall lawes especially when there appeares not some evident cause why they should concerne only the State of the Iowes may justily be revived in Christian Common-wealths nay that Common-wealths are best governed that come nearest that plat-forme What my judgment is I will forbear to propose professing only an inclination this way that they are due by divine right for some reasons before specified To leave these Uncertainties See what the Scripture certainly teacheth touching maintenance of the Ministery First of all Observ that there is maintenance due unto them for their work sake 1 Cor. 9. 1. From common equity vers 7. 2. From voice of the Law the oxe not muzled vers 9. 3. Spirituall things are ministred therefore temporall things may be reaped 4. A pari they that serve at the Altar live by the Altar 5. A sanctione Christi God hath ordained c. vers 14. 2. That this must be a liberall maintenance 1 Tim. 5.17 18. double honour Gal. 6.6 Made partaker of all his goods 1 Tim. 3.2 How else given to hospitality due from all that partake in benefit of instruction Again this the word teacheth morally that magistrates are to be obeyed in things lawfull for conscience sake Rom. 13.5 3. That things consecrated unto Gods service may not be alienated to other uses out of case of necessity Prov. 20.25 Gal. 3.15 Out of all which I think this conclusion ariseth that Tythes of England are due by Gods
them that feared the Lord and that thought upon his name IN the words before is set down the blasphemy of the wicked In the words now read is expressed the behaviour of those that fear God they spake 2. The blessedness of them that fear him they are 1. Gods peculiar 2. Fatherly clemency promised them and the use and even of it containing a confutation of the blasphemy of the wicked men shall return and put difference c. In the barrenest times of the Church of God the Lord hath some that fear him Observ 1 and that stand up to justifie his truth against the blasphemies of the wicked Experience of all times shews it Gen. 6.12 When all flesh had corrupted their wayes there was found a Noah upright before God and a Preacher of righteousness In the days of Elijah 1 King 19.18 Seven thousand reserved Isai 6.13 A tenth in the days of our Saviour when all was overgrown with superstition were found Zachary and Elizabeth Luk. 1.5 6. Rev. 3.4 A few names that had not defiled their garments In the very heat of Antichrists raign two witnesses Rev. 11.3 A few that stood up for maintenance of Gods truth in times of Arius when the whole world groaned to see it self become an Arian Athanasius raised up to maintain Gods truth Reason that his Covenant and promise may stand His promise and Covenant made with the Church is perpetuity and howsoever it be not tyed to any certain place nor in all times hath like number yet some in all times in some places stirred up to maintain his truth Rom. 3. Though some unfaithful and deale untruly in the Covenant yet God faithfull vers 7. Mal. 3.6 I am the Lord and change not and ye sons of Jacob are not consumed A second reason is because his worship must be everlasting and without interruption upon earth he will have alwaies some to worship him in spirit and in truth A third reason for a testimony unto the wicked that they might not at any time plead ignorance of the truth which they have oppugned and blasphemed as the Gospell must be preached if not for conversion yet for a testimony unto them Mat 24.14 This Vse if any thing should abate the fury of all the enemies of Christ and his Church that rise up against his kingdome Psal 2.6 The drift of the Psalm is to perswade all men to submit themselves to the dominion of Christ and sundry reasons are set down as 1. They indeed consult and binde themselves but it is but a vain thing yet saith the Lord have I set my King upon my holy hill of Zion And what though tyrants in all times have set themselves to extirpate the very name of Christ yet out of the very ashes of those slain for his testimony have sprung up others to defend the Lords cause 2 Tim. 2.9 I suffer trouble even unto bonds yet the word of the Lord is not bound that still hath its free passage and that the swifter by meanes of persecutions Phil. 1.10 And let it admonish all those amongst us if any such that oppose themselves against Gods truth to lay down all their intendements many attempts there have been to put out from amongst us the very light of Gods truth c. Yet still the Lord stablisheth it yea beloved as our Saviour speaks Luk. 19.40 When the Pharisees would have had our Saviour rebuke his Disciples for acknowledging him the Messiah If these should be silent the stones would cry that is rather then God will have his truth unconfessed undefended he will make the very stones of the streets to publish it Wherefore kiss the son lest he be angry that is submit to his dominion lest yee peâ—ish from the way Observ 2 The properties and behaviour of men truly fearing God 1. That they stand up to stop the mouth of blasphemy and to maintain Gods truth against the adversaries thereof 2. That they labour to stablish one another in perswasion of Gods truth and care of his children 3. That they think upon his name The first of these properties see in all the Saints of God Iob 32.19 When Elihu had heard the fond reasonings and censures of Iobs friends as if afflictions could not with Gods justice be inflicted on Gods servants the Spirit was in him even as new wine in vessels without vent and he could not keep silence Ieremy cap. 20.9 when he saw that the word of God became a reproach unto him that the people fell a scoffing at his most serious reprehensions and severe denunciations of judgment against the sins of the people he professeth of himself that in his weakness he had resolved and almost vowed to speak no more in the name of the Lord but thy word saith he was in me as fire and he was weary of bearing when he heard the railing and blasphemy of the multitude Psal 39.3 David he also had a purpose to keep silence before the wicked but that samefiery Spirit of God would not let him be at rest he must speak or burst assunder c. See also Act. 17. I might be infinite this way If any man demand the reason of it it 's nothing but this the ardent and fiery love that is in them to the glory of God having tasted of his love in Christ they cannot indure to see Gods name dishonoured life it self not so precious unto them as Gods glory Besides this is the very work of the Spirit of God as our Saviour Matth. 3.11 he is compared unto fire as in other respects so for this also that he is of a strong and operative nature in the hearts of the children of God as Gen. 6.3 He is sayd in Noah to have striven with men By this let us try our selves whether our hearts be possessed with the fear of Gods name indeed or no Beloved we cannot have a surer testimony of the soundness of Gods graces in us then this the fearless maintaining and defending of the Lords cause against the adversaries and blasphemers of Gods truth Look then and see how thou findest thy heart affected when thou hearest the blasphemies of the multitude Beloved these and as great blasphemies we are some of us forced to hear from prophane men in the Church of God It s vain to serve God and what get they by theirzeale but hatred and obloquy and trouble amongst men Now when thou hearest any of Gods truth 's blasphemed and evil spoken of how feelest thou thy self affected Goeth it not to thy heart nearer than any thine own outward reproach else suspect thy self And alas beloved to see the state of most men this way argues a nullity of Gods fear in their hearts If it be but a friends name called in question how do we startle If our own credit never so little impeached and questioned that kindles us and sets all on fire but if Gods name be blasphemed his word traduced his ordinances violated c. How keep we silence as
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
that fear my Name shall the Sun of Righteousness arise with healing in his wings c. THE former conelusion proved by divers effects of Christs comming to the wicked a black day set out in similitudes The time of accomplishment hereof its apparent by the place that it s to be understood of Christs first comming in the flesh and if any question how this verified then It was Inchoativè and by way of preparation then and shall be Consummatè in the day of the last judgment That Christ came not to save all Observ but to be a judg and destroyer of the wicked and ungodly this place concludes it See Ioh. 9.39 Luk. 2.34 and it appeareth 1. By the event 2. By Christs own profession Ioh. 17.3 By the sign in that grace is not given to all to receive the benefit And this reproves that fond opinion that Christ came to save all How is it then that all are not saved They answer because they will not but absurdly For 1. God hath power to frame mens wils if his will were such 2. How unreasonable is it that God should will to save and man disappoint his purpose Ob. Gods will was not absolute but conditionall Answ It s that the Scripture teacheth that the Lord had decreed something certain of those that he meant to save otherwise not likely that he would send his son and he submit himself to those indignities not having any certainty whether any man should accept this grace or no. 2. It s a great unlikelihood that the Lord should hang the fulfilling of his decrees upon the mutability of mans will And this that deceives many the fond and groundless opinion that the Lord hath sent his son to reconcile all unto him Ob. The world Answ Of believers only Ob. All men 1 Tim. 2.4 Answ Of all sorts Ob. God otherwise unjust Answ Not so 1. For he is bound to none 2. They willingly refuse the grace offered Let us rather labour to know whether we be of them that Christ came to save Signs 1. If Christ have redeemed us from our vain conversation 1 Pet. 1.18 2. Our esteem of Christ Phil. 3.8 3. The life of Christ manifested in us Rom. 8.4 4. Lively hope hope that hath life is operative 1 Pet. 1.3 1 Ioh. 3.3 5. Desire to win other Psal 34.8 Observ 2 Secondly observe hence how easily the Lord can destroy the wicked Gods wrath compared to a violent fire the wicked to the lightest things to stubble Gods wrath to the winde the wicked to chaff and the lightest dust Psal 1.4 Gods power to an iron rod the wicked to a pot-sheard Psal 2.9 It should teach the wicked to submit to Christs Scepter Vse and to serve him ni reverence and fear See Heb. 12.28 And withal it should comfort the righteous in the greatest pride and jollity of the wicked How easie is it for the Lord in a moment to consume them Be not affraid when a man is made rich and the glory of his house is encreased what though they grow up like Cedars in Lebanon See Nebuchadnezzar cast out amongst beasts Pharaoh suddenly destroyed in the Sea The rich mans soul taken away in a night Luk. 12.20 How this accomplished in Christs first comming Answ 1. Praeparativè 2. Spiritually in those flames of Gods wrath wherewith inwardly their consciences are filled Wherefore though we see not utter destruction presently executed upon the ungodly yet let this patient us to consider that God hath invisible and unseen judgments And if a man were but privy to those fears and inward panges that wicked men are plunged unto he would never envy them their outward felicity Ver. 2 3. In these verses are set down the benefits whereof men fearing God are made pertakers 1. The sun of righteousness ariseth unto them 2. Healing under his wings 3. Continuance of regeneration 4. Victory over their enemies Christ the sun of righteousness because righteous not for himself Observ but for us 1 Cor. 1.30 Divine righteousness proper to him as God humane by voluntary dispensation under-taken and performed for us This comforts against conscience of our own unrighteousness sith what righteousness Christ had Vse he had it for us 2. Because from him we receive righteousness as the light is derived from the sun Ioh. 1.14 Understand this 1. Of imputed 2. Of inherent righteousness Whence those are confuted who imagine man able to conferr something to his own justification And withal here we see whither we must resort to have all our imperfections and defects supplyed With health or healing under his wings The wounds of our soul are our sins Christ is the healer of those Observ who betake themselves unto him 1 Pet. 2.24 By his stripes ve were healed under such a distress then repair unto him Matth. 11.28 The next benefit is continual flourishing and increase of the graces of regeneration Ezek. 47.12 Trees planted in Gods garden are watered by the rivers issuing out of the sanctuary and bring forth new fruit every moneth And by this may we try the truth of our regeneration the seed is immortal and permanent 1 Joh. 3.9 and such as springs up unto eternal life Ioh. 4.14 Vers 3. The next benefit is victory over the wicked and all the wicked adversaries of our salvation Vers 3 Ye shall tread down the wicked for they shall be ashes under the soles of your feet c. If any ask how this is verified Answ First in Christ who is our head he hath overcome for us Secondly in us after a sort that they are not able to hurt us Rom. 8.28 Which is enough to comfort us in all afflictions Ioh. 16.33 Vers 4. Remember ye the law of Moses my servants c Admonition here given us Observ how to prepare for Chrsts coming remember the law of Moses What are the reasons of it 1. It s a means of humiliation Gal. 3.10 2. As a rule of life Antinomians reproved Vse that would have the law taken out of the Church of God where as great and manifold is the use of the law 1. It serves to discover sin Rom. 3.20 Rom. 7.9 2. Shews the punishment due to sin Gal. 3.10 3. scourgeth unto Christ Gal. 3.24 4. And is a perfect rule of obedience Hence then learn we all who would with benefit receive Christ to be diligent this way in labouring to see our imperfections Surely he bests knows and is best fitted to receive Christ that best profits in the law of God VER 5 6. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of Lord And he shall turn the hearts of the fathers to the children and the heart of the children to the fathers lest I come and smite the earth with a curse A promise and prediction of Iohn Baptists coming where is 1. A description of Iohns person by his gifts set out in resemblance of him to Elias therefore called metaphorically Elias the
of duty most negligent And parts of the Priests duty this way are 1. To teach 2. To exercise Discipline Therefore how well they discharge Ministeriall Offices that are the foremost in corrupting the sincere worship of God consider we Corruptions in Religion are of two sorts 1. In matter 2. In manner In matter when means of worship not prescribed are brought in by men as Mat. 159. How full of such Corruptions is the Church of Rome In manner when abuses in the worship of God are tolerated Secondly See here what we have to answer to that common objection of the people That we meddle where we need not when we oppose our felves to corruptions in Religion As to insist in one particular Profane abuse of the Sacrament the common saying is The unworthy Communicant shall himself smart for his profaneness True yet the Minister also For to him is this Commandement given to inhibit as much as in him lyeth all profaning of the Lords holy Ordinances Proceed we to the threatning Observ Wherein we may observe how the Lord in threatning of Judgment interposeth condition of obedience and repentance which if performed the streame of Gods judgments is stayed See Jer. 18.7 8 9 10. Vse 1 See then how true it is what the Lord professeth of himself Ezek. 33.11 That he delights not in the death of sinners but rather would they should convert and live that every mouth may be stopped And see whether ever the Lord was hasty before warning to execute judgment upon any people The old world had corrupted their waies before God yet not suddenly swept away but Noah a Preacher of righteousness given to warn them So in Sodom Lots example and admonitions So Hierusalem often would the Lord have gathered them with our selves the Lord hath thus dealt Then that we may avert and turn away the judgments of God from us See our duty of two branches Vse 2 1. To hear that is with attention and regard to mark what the Lord requireth of us 2. To lay it to heart And this duty hath in it two things First Due consideration of what the Lord enjoynes Secondly Resolution and care to put it into practice the other without this nothing Lastly To give glory to God by reforming abuses crept in upon us Beloved The Lord hath come near unto us in sundry judgments Pestilence hath long dwelt in our Land Famine and scarcity have been oft amongst us greater Judgments may be expected if these be neglected and yet who cares to heare Or hearing who considers Or considering who reforms So that just must needs be our destruction whensoever the Lord shall bring it upon us See the Judgments 1. Curse their blessings that is weaken their abundance 2. Corrupting their seed so taking away hope of recovery 3. Cast dung upon their faces that is extremity of vileness and contempt And the cause of all this corruptions in Religion Corruptions in Religion cause of most judgments of God Observ See Neh. 13.81 Did not your fathers thus and all this wrath is come upon us Jer. 44. Their Incense-burning to the Queen of Heaven true cause of Gods judgments Hag. 1. The people wonder at their Famine the Lord sets them down this one true cause and reason of it His house lay waste ver 9 10 Exod. 32. The Calf incenseth him See we then to what cause we may impute all those heavy Plagues Vse wherewith the Lord hath so long followed us surely no doubt this the main Neglect of Religion and of the worship of God in Princes Priests People And this let us all be assured of Never to have peace till abominations this way be removed from us And therefore let us all be admonished for our particulars here to begin Reformation at the worship that it may please him to turn away his fierce wrath that he hath determined to bring upon us many are the corruptions that are grown in upon us this way Resolve we every of us with Josuah cap. 24.15 As for me and my house we will serve the Lord. I will corrupt your seed So then God is he that is the inflicter of all judgments Observ From him come Famine Poverty Infamy c. Amos 3.6 No evill in the City but the Lord hath done it So Isa 45.7 Job 5.6 Affliction riseth not out of the dust Manichees then are here refuted who dream'd of a double Vse or twofold beginning one Authour of good things The other of evill For the understanding whereof know we That nothing is summum malum inflicting of pains a part of Justice and therefore hath in it some respect of goodness Again amongst our people Luck and Fortune carry away all But though in respect of us that know not second causes some events may be termed casuall yet in respect of God all things are determined not a sparrow falls to the ground without our father Mat. 10.30 Some stick in second Causes impute famine to drought c. But though it be true that judgments are many times executed by second causes yet so as that the first Cause orders all barrenness comes of drought but the Lord makes drought Hag. 1.11 I called for a drought c. Therefore Learn we to whom in all judgments to resort See Hos 6.1 To the Lord it is he who smites and he only must heale VER 4 5. And ye shall know that I have sent this Commandement unto you that my covenant might be in Levi saith the Lord of Hosts My covenant was with him of life and peace and I gave them to him for the fear wherewith he feared me and was afraid before my Name FOllow now the Reasons 1. From the speciall mercy of God bestowed upon them and their fore-fathers Gods Covenant was with them of life and peace Now Gods Covenant is of foure sorts 1. Generall made with all Creatures Gen. 9. 2. With the Church in generall 3. With the Church of the Elect. 4. With some particulars of some speciall graces of this last must this place be understood God having entred a Covenant with them especially to give them life and peace So then with Ministers especially hath the Lord made a Covenant of Peace binding himself especially Observ to be a mighty Protector and gracious rewarder of them And therefore ye shall see in evill times how the Lord hath given speciall charge of them Touch not mine Anointed and do my Prophets no harme hath made speciall promise of assistance and protection unto them Mat. 18. and we see sundry examples hereof as if ye read the whole Scriptures you shall not see any to whom more speciall deliverances vouchsafed than unto them See in Jeremy Elijah Peter c. God was their portion And this should be our incouragement unto whom the Dispensation of the word is committed Vse 1 couragiously to do our duties Jer. 1.18 It is true that of all men we are most subject to the hatred of the world as being those whom the
Lord hath called to deale with the sins of men but yet if we shall look up to our God that hath made Covenant with us least cause have we of all others to fear the malice or power of Adversaries Vse 2 This should be an admonition unto the people to take heed how they attempt any malitious courses against them The Lord hath said concerning his people in generall he that toucheth them toucheth the e Zech. 2.8 Apple of his eye but more speciall care of Ministers hath he every where protested And would God this could sink into the hearts of those wretchless people amongst us whose indignities and wrongs no men taste more For the fear wherewith he feared me and was afraid before my name Here have we Levi's behaviour in the Covenant declared by the cause effects and signs of it Feare of God is an affection of the heart whereby we reverence the Majesty of God What the fear of God is and flye from his offence in all things Of it there are three kinds 1. Meerly servile such in Devills Jam. 2.19 2. Meerly Filiall such in the Saints in heaven 3. Mixt of both which is that only whereof we partake in this life The first of these ariseth only from judgments either felt or feared and only in that regard restraineth The second from Gods goodness and feeling of his mercy Hos 3. ult and in respect thereof causeth to depart from evill The last from both partly from fear of judgment partly from sence of mercy But let us see the properties and effects of it 1. It causeth a reverence of the Majesty of God therefore the Lord called The fear of Jacob and sheweth it self partly in speaking reverently of God and his services partly in trembling at his words partly in a seemly carriage in all things as in the presence of God together with a constant care to depart from evill and a stout courage in good causes and courses Try by these things And I gave them to him Here we observe That fear of God is his own gift See Jer. 32.40 And Observ this appears by that generall depravation of nature whereby since the fall of Adam we are destitute of all saving grace Rom. 3.18 Naturall men are thus described No fear of God before their eyes apparent by effects contrary running into all excess of riot without any bridle or restraint till this gift of God be obteyned If this be so where is that Doctrine of free-will Vse taught by the Church of Rome And secondly see the excellency of this gift Jer. 32.40 set out in the Scripture by sundry Arguments 1. It is made the note of a Child of God therefore it is the usuall description of men Religious to be such as fear the Lord. 2. Blessedness promised unto it Blessed is the man that feareth the Lord. 3. The immunity that such men have in common judgments Wherefore bless God if he have given it unto thee and think him more mercifull to thee in this than if he had given thee all the wealth of the world severed from it This indeed by earth-wormes commonly counted faint-heartedness whereas it is indeed The highest point of wisdom and courage VER 6. The Law of truth was in his mouth and iniquity was not found in his lips He walked with me in peace and equity and did turn many away from iniquity A second reason why the Lord threatens to inflict those judgments upon the Levites was their swerving from those good precedents set before them by their Fore-fathers And it is handled in a plenary Comparison of unlikes The Protasis whereof contains an explication of Levi's behaviour The Apodosis expresseth their swerving from the pattern set them ver 8 Now before I proceed to particular handling it is fit First to remove the glosses of Papists Hence they infer That it is possible for some man in the state of this life to walk so inoffensively and perfectly before God that he may merit and deserve Salvation one argument for which they take hence indeed they confess that we cannot ordinarily live without veniall sins but without mortall sins that is such as deserve in their own nature death we may Now against the state of such perfection the Scripture every where speaks The Apostle Rom. 7.23 expressing the state of himself and others in state of grace confesseth that he was led captive to the Law of sin and least they should say they were veniall sins he acknowledgeth them deadly when as he calleth the corruption whence they proceeded to be a body of death And in many things we offend all shall we say venially Nay deadly Rom. 6.23 For The wages of every sin is death Hear the Reasons 1. Because but in part sanctified 1 Cor. 13.15 2. Knowledge in part 3. The perfectest fear tryall in extremity of justice which they would not do were their works perfect Psa 43.2 4. Taught to pray for forgiveness Wherefore if we may live free from mortall only with veniall sins why may we not perfectly expiate What then is that perfection that the Scripture speaks of Answer 1. Perfection in Christ 2. Perfection in Parts 3. Uprightness and sincerity of heart in all duties when we are free from hypocrisie And this is that here commended in Levi. In this verse then we have two things 1. The behaviour of Levi in two things In Doctrine and in life In Doctrine Truth and it only In life peaceable and equall carriage In both sincerity and uprightness before God Where 2. we have the effect of these two He turned many from iniquity See here the description of a true Pastor Observ in foure qualities 1. That they are Teachers 2. Teachers of truth only without mixture of errours or humane inventions 3. That they are men of inoffensive life 4. That they are upright in all these and walk as with God Their first good property is That they are Teachers therefore it is said that the Law of truth was not only in his braine or in his heart but that it was in his lips and in his mouth therefore we are called Feeders of others Joh. 21.15 Voices Mat. 3.3 Aaron had Bells on the skirts of his Garment and his sound must be heard when he goes into the Tabernacle Second property That as he taught so he taught truth and meere truth without wilfull mixture of falsehood or other corruptions therefore Paul as he bids us preach so to preach the Word 2 Tim. 4.3 4. and it must be wholsome Doctrine and Pharisees are blamed not for that they taught nothing but errour for some truth they taught Mat. 23.1 2. but for that they mingled errours and humane devices Mat. 16 6. as Leaven that soured the whole lump Third this That as he taught well so he lived uprightly and inoffensively a singular duty of a Minister See 1 Tim. 3. As much care takes the Apostle to instruct touching life as a liberty of teaching and Mat. 5.16
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