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
are 1. A desire through hypocrisie to seeme righteous no man so vile but would gladly avoid the censure of Atheisme and profaneness 2. That they forget the Lord to be a searcher of secrets and trier of the hearts and reines 3. That opinion of righteousness and Religion they have obtained among men See Luk. 16.15 This sin through their gross ignorance rife among our People And Let it teach Gods Children better things The just man is the Accuser of himself Vse and free confession of sins his mark Ver. 7. Ye offer polluted Bread The Lord instanceth in particulars Observ So then Particularizing is the best mean to bring men to the acknowledgment of their sins So the Lord here So Samuel 1 Sam. 12.19 in asking a King So Peter Act. 2.23 The murther of our Lord So Stephen Act. 7.51 Their resisting of the Holy Ghost speaking in the Prophets John Baptist to Hâ—rod Mat. 14.4 Paul before Felix of Temperance Acts 24.25 The Reason is because it is naturall to every man to wind out of generall Accusations and when reproofes are ministred in gross they do little good such shifting there is from generalities Then see we here a Ministers warrant for particularizing the sins of his own people A course generally distasted Vse though most wholesome and the best means to make the Word work to humiliation 2. We are taught but so as we guid our words with discretion to whom the Ministry is committed to labour hereto for the good of our People 3. You that are the people To be content to have your particular sins the sores of your soules ript up and laid open 4. To apply generalls to particulars and so shall ye best profit in hearing A second sin laid to the charge of the Priests and people is sleight performance of the Worship of God So they sacrifice no matter how So then note this as an heavy sin For a man sleightly to performe the Worship of God Observ without regard to the Majesty of God or the holiness of his Worship yea though the things done be commanded for example To pray is a thing commanded but to pray sleightly or unreverently a thing abominable The Lord professeth Isa 1.12 that he had not required what they performed that is held them in as little esteeme as if he had not commanded them in regard of their bad manner of performance The Reason is because the Lord looks not so much to the outward work as to the inward Affection of the heart measures Religion by sincere Affection not by multitude or works done in the service of God Here then Vse see what our people may judge of all their services that unreverendly they performe This very sin is rife amongst our people whose whole worship consisteth in outward obedience pray they must how they pray not to be regarded Hence they think a duty receiving of the Sacraments c. But know Beloved That unreverence more displeaseth than outward observance can please Wherefore Let us all be admonished when we come before God to sharpen our affections and intentions to the utmost that the Lord may have pleasure in our sacrifices For this cause weigh 1. It is Gods work and remember who hath said Jer. 48.10 Cursed is he that doth the Lords work negligently 2. To whom to God himself a great King Mal. 1. ult 3. Before whom before God and Angels Act. 10.33 Hence learne we to humble our selves not only for the omission of duties but for the imperfect manner of our services Thou hast not all done in Repentance when thou hast bewailed thy gross sins and wilfull omissions but in every good duty thou hast cause of humbling in respect of the coldness of performance as hearing coldly praying coldly VER 8. And if ye offer the blind for sacrifice is it not evill and if ye offer the Lame and Sick is it not evill offer it now unto thy Governour Will he be pleased with or accept thy person saith the Lord of Hosts NOte here the fashion of a wicked Hypocrite Observ To keep the best to themselves and serve God with that that is most despicable See Gen. 4.3 Cain brings an offering but as if he cared not what of the fruits of the groung Abel of the first fruits and of the fat of the Flock 1. The first fruits 2. The fat 3. The first born 4. The first day of the week And generall is this sin Vse at this day See the strength of youth given to vanity when old then they will bethink themselves of serving God Health to the Devill sickness to serve God when no other business then heare a Sermon understanding and wit in the prime bent to other studies Religion the last when understanding is gone Therefore mark how Gods judgment is upon such their services utterly rejected and themselves given over to prerish in their sins seldome or never see you any such become religious being forsaken of God And let it be an admonition to take heed how we thus serve God with the refuse A Child of God thinks nothing to deare an Hypocrite any thing good enough Observ 2 Apply these types to the truth they had a double signification they figured Christ that Lamb undefiled and without spot but withall figured some things to be regarded of us in our services As 1. The blind sacrifice was a type of ignorant services which are ever held abominable therefore S. Paul every where calls for knowledge to be ground of all service pray with understanding 1 Cor. 14.15 Sing with understanding and Rom. 12.1 services reasonable called for Whence it is evident that all blind devotion of ignorant people are abominable sacrifices See Rom. 10.2 their excuse is God knows their mind but he looks thou shouldst also know c. Lameness Is hypocrisie double-mindedness Jam. 1.8 and 1 King 18.21 Halting betwixt two when no consent betwixt the Affection and Action God did not allow sowing of the field with seeds divers nor Linfie-woolsie in garments nor yoaking together of an Oxe and an Asse wherefore damnable is all doubling in hypocrites See Isa 29.13 They honour me with their lips but their hearts are far from me Sick Or faint or languishing services that come from us faintly without cherrefulness the Lord would have the very strength of our Affections and Intentions the whole strength in his services given unto him those are faint and languishing that come coldly from us Another added Vnblemished Whereby absolute innocency signified in all those that worship him and not the least mixture of humane devices in Gods service So that the very Prayers of a wicked man are all abominable Last of all observe the Amplification of their sin what they would not dare to do to men Observ 3 that they presume to do unto God And see whether this be not right the disposition of our People If the King yea or a meane man should speak unto us would we gaze or sleepe or interrupt him A
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
's for the Chapters themselves at large Analytical for the Practical observations thence deduced synthetical disposed for the best advantage both of the memories and hearts of those plain people that heard him The scope is to discover Gods judgments in the causes and withal to hold forth means of prevention or removal in their due application Having on these and the like considerations pondered in my secret thoughts the usefullness of this work I was fully purposed to prepare it for the press and to let it see the light Yet because amidst so great Atheism abroad that now as Jacob did Esau hath taken the general h Isa 6.10 infatuation by the i Gen. 25.26 heel insomuch that the k 2 Tim. 3.5 power of godliness being long since lost now the very outward form is hardly to be found Foggy and wo is me too much uncontrolled errours l Mundus senescens patitur phantasias Gerson in this dotage of the world arising like those m Rev. 9.3 Locusts out of the bottomless pit have damp'd the ancient zeal and as the n Jon. 4.7 worm in Jonah's gourd eaten out the very sap and vigor of allmost all right holiness For this cause a patron must of necessity be sought to perfect this helpless posthume from the injuries of an o Act. 2.40 Philip. 2.15 untoward generation And to shelter a pious discourse I quickly knew where to finde one a very neer neighbour even your self most worthy Sir A gentleman 'twixt whom and the Authour there did ever pass constanly so dear and affectionate a reciprocation of most cordial and religious respects I cannot but well hope from so much candor and gravitie for a courteous entertainment of a suitor that comes thus in his name to Bradfield And the rather for that I have been informed of your Noble acknowledgments that Doctor Sclater's ministry was under God one of the first means of your calling at least of your firmer establishment in your first right wayes of truth and godliness insomuch that I begin to think on a sudden you might personally be an Auditor of some of these very Sermons the sum whereof I now crave the favour to present you with nor do I question but that your inward experience of the comforts of * The work of the Lord was precious in those dayes as 1 Sam. 3.1 See p. 79. of this book those dayes occasioneth even yet whereof I rejoyce so daily mention and so honourable a commemoration of his name at your refections deambulations conferences How willingly had I any tolerable skill in the musick of Oratory could I now strike the sweet strings and sound the pleasant Notes of your due prayses the garlands whereof about your Temples like the trees of Alcinous are ever green and not suffered to flag or wither through any defect of the radical moysture of Divine graces But herein me-thinks I am as in a straite betwixt two affraid on the one side of the Scilla of mine own insufficiencies your perfections as if in the very Tropick of Cancer are advanced to so great an height that if I should speak of them in a magnificent style they would * De quo non possum ità magnifice loqui id virtus quia superettua Terent. surmount the reach of my expressions this were an alloy for an abler pen on the other side of the Charybdis of q Laudator quasi adulator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery especially when as your piety is i cloathed with so great * Vir justus quantò perfectior efficitur tantò in oculis suis minuitur Peraldus tom 2. c. 5. De virtut vitiis humility that as those who live under the Equinoctial even at noon-day have no shadowes at all so in the very Meridian of your Sanctity you decline your own that God may have his glory quà m magnum est nolle laudari esse laudabilem Sene Yet sith the self-depressing * 2 Chro. 12.11 Apostle would ca. have his Converts to minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 due praise Phil. 4.8 and as ſ Granatens tom 3. conc de Temp. p. 460. vol. 8. Granado observes in praising of good men we in them honour the God of such men when we shew forth the vertues or praises of him who hath called them and though an humble man be shye of giving eulogies of u 2 Cor. 10.18 himself yet as St. Clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 in his Epistle to the Corinthians a genuine piece of antiquity lately come to our hands hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him permit another to give testimony of him this kinde of laudation being saith a reverend x Davenant exposit in Coloss c. 2. v. 5. p. 170. confer p. 84. of this book Bishop but an artificial or effectual perswasion to persevere in things allready praise-worthy thereby withal to testifie good affection and to hold out the lamp of their vertuous lives unto others In this case as Austin speaks in the matter of commending the dead nec laudantem adulatio movet nec laudatum tentat elatio neither adulation may justly be imputed to the praiser nor Elation to the praised p Ecclus. 43.7 r 1 Pet. 5.5 t 1 Pet. 2.9 * S. Clemens Epist ad Corinth p. 50. edit Oxon. 1633. And on this Apology I must acqaint the world that my Rhetorick would here fail me before matter the * Inopem me copia fecit copiousness whereof hath brought upon me a penury of language to embellish it However sith my self have seldom departed from you without some improvement of Holiness by you I cannot forbear to break my box of prayses as of so much spikenard to perfume the Age with the mention of your Vertues and that if not in proportion to your * Quod si digna tuâ minim est mea pagina laude At voluisse sat est Lucan in panegyr ad Calpurn Pisonem merit yet in some measure to mine own desires Loe from a living root of worthiness there have sprang forth from you by an happy vegeration various branches of very eximious qualifications being made conspicuous and to be seen 1. In Artificial inventions 2. In Civil moralities 3. Oeconomical decorum's 4. In Political administrations And as the crown and glory of all these 5. In religious devotion For the first so singular in the universality of them as if the Universal had been but one singular as to another Bezaleel a spirit is given you to y Exod. 31.3.4 devise cunning works in all manner of workmanship and as some Christian Archimedes no engine or instrument for contrivance or motion exceeds your skill even the most extravagant Element the water is taught to make melody yea repast and delight for most of the senses Yet all this as being far beneath your better thoughts is made the business but of your spare succisive houres and regarded
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
Let light shine by good works See 1 Cor. 9. ult and the mystery of Vrim and Thummim that is light and perfection that ought to be in the Priests Fourth That all this was done in sincerity and uprightness of heart this that Paul challengeth to himself 2 Cor. 1.12 and counts it his chief comfort walking with God that is when a man is not carried away with the streame of the times but keeps on a constant endeavour of approving himself and his heart to God Vse 1 Reproved here all such as in place of Teachers teach not at all and these of two sorts 1. Some for lack of ability as how many amongst our selves in this Church of England 2. All such as having ability yet use not their gifts to the good of Gods people See 1 Cor. 12.7 the gifts of the Spirit are given to profit withall called dispensers 1 Cor. 4.1 and 1 Pet. 4.10 As we have received so we must minister the same gift to edification Secondly Those that teach but teach unsoundly whether gross errours or quirks of their own wit The Apostle dealing against this kind of Teaching thus saith That their labour and reward is all lost 1 Cor. 3.15 They profane the Temple of God and the Lord shall destroy such Thirdly Those that teaching truths and nothing but truths yet walk inordinately to the disgrace of truth hinderance of the Gospell How many such are every where causing Christs ordinances as the Sons of Eli 1 Sam. 2.17 did the Lords sacrifices by their ungracious lives to be loathed Fourthly That are outwardly painfull and honest vet without uprightness of heart in the sight of God Phil 1.15 Some such spoken of that preached Christ indeed but it was out of envy or for filthy Lucre such an one was Judas And would God many such did not discover themselves dayly their sins cannot be hid 1 Tim. 5.24 Vse 2 Now this as it teacheth us in place of Ministry to labour to be such so you that are the people to pray God to give such Pastors unto his people Mat. 9. ult Pray God that he would thrust forth Labourers into his harvest Beloved How our Church groans under the burthen of such idle Idoll or profane shepherds we see and can talk of would God we could heartily bewaile and as becomes us pray heartily for redress no doubt we should see the work of the Lord goe faster forward And did turne many away from iniquity In this clause we have expressed the effect of these Levites thus demeaning themselves They turned many from iniquity Sense How is this said of the Ministry when conversion is made the peculiar work of God Answer As to Instruments because by them the Lord works conversion faith repentance c. Therefore we are said to save others 1 Tim. 4. ult to wit as Instruments because without us God ordinarily saves none and by us and the foolishness of Preaching saves them that believe therefore 1 Cor. 3.9 said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-workers with God and Instruments effectuall Ministers by whom ye have believed so to remit sins as Instruments and Ministers So then here observe That the Ministry of the Word Observ in the mouth of a faithfull Pastor is not ineffectuall but is Gods strong power to Salvation Rom 1.16 See Isa 8.18 Loe me and the children which thou hast given me 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God Heb. 4.12 mighty in operation 1 Cor. 14.25 Prophecy humbles and makes fall down The reason whereof is The promise of God and his good pleasure I will be with you that is not only to protect you and to assist and enable you but to bless your Ministry Object Sometimes ineffectuall Answer A double effect of the Minister 2 Cor. 2.15 16. Isa 55.10 As the show and the raine 2. Fruit may be that is not seen as in Elias his time seven thousand but invisible Rom. 11.4 Act. 18.10 much people in that City 3. Though blessing promised yet times and seasons kept in Gods power as Act. 18.10 The day of visitation is not come Vse 1 This should be our incouragement to whom the Ministry of the word of God is committed if we walk uprightly in the sight of God howsoever perhaps we see not at the first the fruits of our labours yet keeping our selves in the waies of God and waiting on him we expect a blessing It is truly a discomfortable thing to be a Minister to take paines where no fruit appears it made Jeremy resolve to speak no more in the name of the Lord Jer. 20.9 and secondly Paul shakes his raiment Acts 18.6 but is reproved of the Lord. Vse 2 This should teach us not to despise the Ministry of the word of God being ordeined to be so powerfull an Instrument to convert many such speeches there be of profane men they cannot remember that ever they were the better for any Sermon they heard It may well so be for this seed takes not root in all grounds But this I dare say He that with an honest heart hath heard Luk. 8.15 can say He seldome hath heard Sermon but he hath been bettered thereby how powerfull feele we it ripping up corruptions in humbling for sins in furthering with comfort c And let such as have not felt their power suspect their State VER 7. For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts GLoss of Papists Hence they deduce That Priests cannot erre how absurdly See ver 8. They had forsaken the way and caused many to fall Know we then That this no promise but a prescription of duty The Lord doth not promise that they shall be free from errour but prescribes what were their duties namely to labour to be even a treasure-house of knowledge for the people of God so also that place 1. Tim. 3. understood of Office not of Fact Hence then may we observe Observ What the Office of a Pastour is He must be such an one as is stored with knowledg of the will of God See Mat. 13.52 The good Scribe c. Those many offices required of us shew it as to be able to resolve all doubts to convince errours c. Tit. 1.9 This knowledg is of two sorts 1 Theoreticall 2 Experimentall both these necessary in a Minister And it should teach us Vse as Paul 1 Tim. 4.13 to give attendance unto reading c. Ignorance and Idleness fit not of all men else a Minister Secondly Pray God for such it is his great blessing when such are given Jer. 3.15 to feed us with knowledg and with understanding The next is the duty of the people in respect of such a Minister to seek the Law at his mouth Hence then we collect That it is Gods ordinance Observ the people shall depend on the Ministry of the Word See 1 Thes 5.28 Despise not Prophecying
honour Him so they that despise him shall be despised 1 Sam. 2.30 How did the Lord honour David in time of his uprightness How did that dog Shimei presume to raile at him when he had defiled himself 2 Sam. 16. yea and how did his own Son faile in duty towards him Vse 1 So then let us all here take notice of the true cause of that vile esteeme wherein at this day many live I speake of all sorts of men It s a common and most just complaint that many have in their mouths How much the dignity of the Ministery is in these dayes decayed contrary to that Reverence given by Cornelius unto Peter And to what cause think you do they impute it Some to lack of Authority Some to our poverty Some to decay of Auricular Confession But these not the maine Causes Apostles were never Confessours yet highly esteemed never abounded with wealth yet reverenced John Baptists rochet was of haire-cloath yet reverenced by Herod himself But this is that which hath exposed us to contempt namely the lewd life of many in place of ministers The like of Magistrates the like of Fathers the like of the Aged Children presume against the Ancients and no marvell when old age is not found in the way of righteousness 1 Tim. 4.12 Let no man despise thy youth but be thou then unto them that believe a pattern in good works Vse 2 See we here where a man must begin to lay the ground of Reverence and Reputation namely in an holy life Live holily then shalt thou live honourably if not amongst the wicked yet amongst Gods Children who honour such as feare the Lord Psal 15.4 While Adam stood in innocency the savage beasts did him Reverence when he threw off obedience they began to Rebell John Baptist feared of Herod because he knew him to be a just man Mat. 6 2â— If a punishment to be vilely esteemed then a Blessing to be honoured and justly well esteemed especially for Ministers good name a rich pearle and loving favour above silver and gold Prov. 22 1. Eccles 7.3 How prevalent this is for security how many times did this restrain the fury of Iewes against our Saviour The people held him as a Prophet Mat. 21.46 Besides the good that such may do rather then others True honour is that that is given by men rightly judging of the graces of God Hence then collect Vse that its lawfull for a man by good meanes to seek honour and good report from men See 1 Tim. 4.12 Let no man despise thy youth 1 Tim. 3.7 A testimony even from men without is to be laboured for And here that little regard of approving our selves to men justly taxed what men say or think they care not yet saith the Apostle Phil. 4.8 If there be any vertue if any praise follow things of good report Meanes 1. To be an Honourer of God 1 Sam. 2.30 in all carriage publique or private 2. To do the things that tend to good Report rather then simply to hunt after praise 3. Not principally to ayme at praise It is like your shadow the more you run after it the faster it runs from you But have been Partiall in the law A new reason of this judgment mentioned partiality in the Law This is propounded vers 9. 2. Confuted by a reason a communi principio and so from equality This uttered in a Rhetoricall Dialogisme Partiality what it is See we the nature of this sin Partiality is when without just cause one is preferred before another in matter of justice this is commonly called Acception of persons preferring one before another See 1 Tim. 5.21 Now not every such preferring is partiality For there is a preferring of one before another warrantable therefore it s added without just cause causes of preferring of two sorts just unjust Unjust as when a rich man is regarded for his Riches a poor man for his poverty See Deut. 1.17 Exod. 23.3 Levit. 19.15 Lastly in matter of justice as in punishment or reward in reproof or forbearing reproof So in kindness we may without partiality preferre 1. Our own before strangers 1 Tim. 5.8 2. Houshold of faith before others Gal. 6.10 but in matter of justice no such thing to be done This pressed upon Magistrates Vse that they especially observe it Deut. 1.19 we have the example of God himself Rom. 2.11 1 Pet 1.17 They are Gods Psal 82.6 nor may inferiour officers goe unpressed herein To ministers urged with a straite charge 1 Tim. 5.21 However it be imputation to my self To people Jam. 2.1 sundry reasons 1. God chuseth 2. Rich in faith 3. Heyrs of the kingdome 4. A breach of Gods Law 5. A cause of murmuring Act. 6.1 VER 10. Have we not all one Father Hath not one God created us Why do we deal treacherously every man against his Brothers by profaning the Covenant of our Fathers HEre is set down the Confutation Observ One common principall of all men Adam our common father Eve our common mother God our common Creator Christ our common Redeemer See Eph. 4.6 This should teach us vnity in judgment and affection Vse Eph. 4.3 It should abate pride teach to avoid partiality in any thing and would God in all things we could consider this it would be a bridle from many injuries and injustice VER 11 12. Iudah hath dealt treacherously and an abomination is committed in Israel and Ierusalem for Iudah hath prophaned the Holiness of the Lord which he loved and hath marryed the daughter of a strange God The Lord will cut off the man that doth this the Master and the Scholler out of the Tabernacles of Iacob and him that offereth an offering unto the Lord of Hostes c. A Transition from the sins of the Priests to those of the people These are two both about Marriage 1. Vnequall yoaking themselves 2. Disloyalty vers 14.15 16 17. In the first we are to consider 1. The sin 2. The hainousness of it 3. The punishment 4. The amplifications by frequency and by Effects A hainous sin Observ for a Child of God to couple himself in marriage with a woman of contrary Religion with an Idolater See here how it is called a transgression an abomination a defiling of the Lords Holiness Reasons 2 Cor. 6.14 No communion betwixt light and darkness if none at all then not the nearest Reasons 1. An unequall yoke 2. The contrary nature of both 2. The speciall commandment of God this way Exod. 34. Deut. 7. with Reasons 1. Of corruption that may ensue and lest any presume in respect of graces received 1. No protection out of Gods wayes as appeares by Solomons example none like him beloved of God yet Neh. 13.26 strange women caused him to sin See also Gen. 6. Num. 25. 1 King 11. Ezr. 9.10 Where we reade of the judgment of God upon such 2. 1 Cor. 7.39 The injunction is to marry only in the Lord. 3. 2 Joh. ver 10. Not
wrath for they call not when the Lord binds them Iob 36.13 5. Bitter complaint under that sad condition as Psal 42. 84. and Psal 74.9.10 Bewailing also and bemoaning themselves to every one that they think may do them ease 6. The means to recover it by diligence in Gods service are never slacked but rather encreased by it In those times above all most diligent to seek God Hos 5.15 With a wicked man not so but presently slacks he his devotion as those wretches Mal. 3.14 Cry presently it s in vain to serve God and what profit is it c. 7. A Child of God resolves even in the middest of feeling Gods displeasure still to continue his service what ever becomes of him Iob 13.15 16. Though he kill me I will trust in him and never forsake him he shall be my salvation With an Hypocrite and wicked man it s not so if the Lord be not presently mercifull again and at their beck presently they renounce him as 1 Sam. 28.6.7 When the Lord answered not Saul by dreames c. presently he flies off to a witch And would God this were not too evident amongst our people So long as any thing can be gained by Religion and the current of the times ruâ—â— that way who but they But if the Lord justly be displeased for hypocrisie so that they feel him not so gracious as in times past or perceive that he answers not presently to their call they then forsake and renounce him 8. A wicked mans at the loss of Gods favour it works envy and hatred against those to whom the Lord shewes most tokens of his love as Gen. 4. compared with 1 Ioh. 3.12 so in Saul 1 Sam. 18.6 7 12 28 29. With a childe of God it s not so That love of a childe of God is a permanent grace 1 Ioh. 3.14 And though they could wish to themselves the happiness of other of Gods children yet envy they not thereat but ever magnifie the grace of God to them shewen Vse 2 Is this so Is this a thing that even wicked men grieve at That the Lord rejects their services Then learn thou for ever to acknowledg Gods favour to thee in this when he shall give thee testimonies and evidences thereof And beloved this grace of prizing aright the favour of God and the tokens thereof is an excellent grace and the lack of it causeth so much misery to the dear children of God Doth God hear thy prayers Rejoyce in it as in the greatest happiness in the world doth he bless thy hearing and art thou bettered in knowledg and obedience Bless God for it and forget not this loving kindness of the Lord unto thy soul And for this end gather as many testimonies of them as possibly thou canst What are the signs of it False signs outward prosperity with the common appendices thereof but against this see Eccles 91. because they come not into misfortune as others therefore they applaud themselves in their evil Notes of Gods respecting our services are 1. Extraordinary such was that same sending down of fire from heaven 1 King 18. and 2 Chron 7.1 but thus the Lord deals not at this day Yet its true there are certain sensible tokens of Gods accepting us and our services at this day which Gods children may take and esteem as pledges of his love 1. Success in all things that thou puttest thine hand unto but here lest I be mistaken understand by success not that which the world so esteems a flourishing and prosperous estate but this call thou success when all things work to thy good Rom. 8.28 To thy true good furthering thee in the salvation of thy soul or when outward prosperity makes the full of good works and fearfull is the estate of those to whom these things work evill when prosperity puffs up the heart or when afflictions amend not when hearing betters not c. Fear then lest the Lord be angry with thee 2. When the Lord shall bless thee in spirituall things in Christ Jesus Eph. 1.3 That is when thou shalt feel this fruit of the service of God that thereby the graces of God be obtained and encreased that a token that God accepts thy service 3. Thou shalt perceive it by that inward testimony and certificate that Gods Spirit gives to thee in thy conscience God deals not now with us as he did with Cornelius Act. 10.3 To send an Angell from Heaven to tell us that our prayers and almes-deeds are accepted with God but this he doth he sends his Spirit into our hearts that assures us by the word of God that our courses please him these if thou feel bless God for them and thus think they are such as even wicked men sometimes would redeem with the loss of all that they enjoy Vse 3 Is this so Then mark what a miserable case such men live in as when the Lord gives many testimonies that he rejects both them and their services yet are no whit moved therewith Surely they come not so neer Heaven as Cain and Esau for they grieved at this which these wretches never do As how many are there that can say and saying deride all Religion that they could never perceive themselves to be any whit better for their prayers c. What nothing the better And findest thou no feeling of Gods love therein Wretched man that thou art what comfort then canst thou have in thy wealth pleasure honour c. Yea if thou had'st all the world what could it comfort thee But how much more miserable their condition that are the worse for it For example when God gives wealth they are the worse when he sends afflictions they are the more heardened when he gives preaching and they are the more blinded as Isa 6.10 What a wretched case live such men in except they should go down Observ presently to hell they could not be more miserable Insomuch that he regardeth not the offering any more or receiveth it with good will at your hand Hence note we that during state of impenitency no sacrifice or service is accepted with God though performed with never so great devotion See Isa 1.12 Sabbaths and new-moons commanded yet in these people during impenitency most odious and abominable See also Prov. 15.8 Impenitency is of two sorts 1. Generall 2. Particular Generall impenitency is when a man lives in a continuall course of sinning without any conversion at all unto God as before calling and turning by the Spirit of God Particular is that which after the first conversion Gods children fall into as they sometimes go astray so for a time perhaps they lye unhumbled in their sins as David 2 Sam. 12. till Nathan comes to him Will you hear Reasons of it One is that extream hatred the Lord holds all sins in especially when they are thus lived in Hab. 1.13 It s true that the Lord bears many sins in his people so long as they are bewailed and striven against
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
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
if this of all other things did least concern us Beloved this is the effect of Gods fear in the hearts of his children to be much affected at the dishonour of his name When Iehu approached neer unto Iesabel and espyed her in her window trimming her self after the fashion of harlots he cryes out to them with her Who is on my side who and the Eunuchs threw her down Beloved the Lord seems 2 King 9.32 sometimes thus to say to us in the extremities of the peoples blasphemies and he seems to cry unto us Who is on my side If then thou be silent that which our Saviour hath Matth. 12.30 will be here applyed who is not him is sure against him and so shall be accepted in the day of acounts A second property that they labour to edifie and exhort each other that they may preserve them from infection by those who labour to over-throw their faith as here these Atheists they begin to publish it it 's vain to serve God Now lest the people of God should hereby be poysoned they that fear God begin to confirm their brethren every one his neighbour as if he had said look not to these blasphemous wretches for surely the Lord hearkens and hears c. And this as it is the practice of Gods Saints every where so hath it the precept and commandment of God Jude 23. Edifie one another in your most holy faith Heb. 10.24 Provoke to love and to good works See Psal 34.8 And indeed it 's one end why God endues us with his graces namely to strengthen our brethren Luk. 22.32 See 1 Cor. 12.7 Let us then be all exhorted in these declining daies Vse thus to stablish one another in the perswasion of Gods truth as Saint Paul hath it strengthen the weak knees comfort the feeble-minded 1 Thess 5.14 Heb. 12.13 and provide that that which is halting be not turned out of the way but may rather be healed And beloved sundry reasons there are for it 1. The evilness of the times wherein we see it verifyed that the love of many waxeth cold 2. Look we to the carriage of all things and see whether we find it not true that these Atheists here speak of the wicked are set up so that if there were not an expectation of another life it were better to be any thing even the vilest miscreant then to profess the fear of the Lord. 3. Those many discouragements that we shall see raised up to the Children of God Beloved if ever that were needfull that our Saviour speaks strengthen thy brethren Luk. 22.32 Now are the days 4. And methinks if there were no other reason then that industrious and never wearied paines of the adversary to subvert the faith of Gods Children it should move us Shall the limbs of the divell be more painfull to overthrow then we to build up the Church of Christ Thus then let us do And let no man say they shall every one bear their own burthen for even to us shall be imputed their ruin if they perish through defect of our admonition Vse 2 If this be the mark of Gods childe to confirm in the truth what shall we judg of those that labour to pervert their faith And to spread even opinions of Atheisme it self into the mindes of men This is an evil that I have seen under the sun would God it were not found in Jacob even in our own congregation to say nothing of that opinion which our practice testifieth us to be possessed withall of overmuch strictness in the service of God How many such pestilent instruments hath Sathan every where that insinuate into the mindes of the simple and ignorant opinions of Atheisme yea perswasions thereto Whose damnation is just Third sign and property of them they think upon Gods Name For explication know we that Gods name is sometimes put for the Majesty of God himself sometimes for his glory whether sence we take it it matters not It s true that a man fearing God his property is alwaies Observ to have God before his eyes Psal 16.8 The Lord is ever and continually in his meditation Or if we take the other sence this also shall be found their practice they think upon his name that is that 's one principall part of their care and study how God may be glorifyed and his name kept from dishonour and blasphemy That whereas the uttermost care of a worldling is how he may grow great upon earth the care of Gods children is how God may best be glorifyed and he is ever devising something within the compass of his calling how farr glory may come to the Name of God When David was now at rest and sate in his house mark what thoughts his minde was possessed withall considering what an house he had built for himself to dwell in he thus speaks to Nathan his seer Behold saith he I dwell in an house of Cedar trees but the Ark of the Lord remains in the curtains it seems he more discontented himself that that had not been his principal and first thought that the glory of God should have been provided for By this also try we our selves and our uprightness in the sight of God Surely who so findes not this in himself that his principal thought and care is that God may be glorified I may boldly say of that man he is none of Gods Quest Is it then not lawful to think of the things of this life Answ No doubt yes but in getting of these this is the difference betwixt Gods children and another That which the man who feareth God aimeth at is this that God may be glorified so in sports no doubt lawful so be they are lawfully and moderately used but look that this be thy end that thou mayest be fitter to glorifie God and do him service else thou usest recreations as an Epicure not as a childe of God Well now hear what it is that they avouch A book of remembrance is written for those that fear God This is spoken after the manner of men for our capacity that as men use for better remembrance to keep a book of memorandum's that they may not forget See Hest 6.1 So this is attributed unto God to signifie unto us that he doth certainly remember the services of his children Hence then the collection is easie Observ that the Lord will never forget to reward the services of his Saints that serve him See Heb 6.10 God is not unrighteous that he should forget your work and labour of love which ye have shewed to his name Psal 16.8 Thou tellest my wandrings and puttest all my tears into thy bottle all things noted in the Lords register See Neh. 13.14 22 31. Yea Matth. 25 44. Those things that the Saints had forgotten the Lord remembers See Esth 9.32 This should encourage Gods children in his service yea though they see their services amongst men altogether to want recompence and reward and though the Lord long
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you
Prophet 2. The time of his coming namely immediately before the coming of that great and fearful day 3. By his effect he shall convert the action amplyfied by the subject and terms hearts of children to fathers and of fathers to children And by the end lest I come and smite the earth withour sing As touching the sense of the words the quaere is betwixt us and Pontificians what is here meant by Elias the Prophet Whether Elias the Thisbite in person or Iohn Baptist metaphorically and analogically called Elias Papists in the question touching the time of Antichrists comming generally understand it of Elias in person and hence thus conclude that Antichrist is not yet come because Elias and Enoch who must come in the time of Antichrist are not yet come in person Their conclusion that Antichrist is not yet come they go about to prove by six signes which must be of Antichrists coming Two foregoing 1. Preaching of the Gospel to all nations 2. Desolation of the Roman Empire Two accompanying it 1. The Preaching of Enoch and Elias in person 2. Bloudy persecution in such sort that publique worship of God shall cease Two following it 1. The destruction of Antichrist after three yeares and an half 2. The end of the world But none of these are yet accomplished Ergo. Now as touching this controversie at large my purpose is not to speak nor yet to deal with any other reason but this that they take out of this text In the dayes of Antichrist Henoch and Elias must come in person to preserve the Elect in the faith of Christ and convert the Jews but they are not yet come Ergo. To say nothing of Enoch but to insist in that they urge for Elias that he must live in the dayes of Antichrist they labour to prove 1. By testimonies of Scriptures and of Fathers 2. By reasons out of the text Their testimonies of scripture are three Mal. 4.5 Matth. 17.11 Rev. 11.3 c. We will first propound our judgment with the confirmation of it and then answer to the objections of Papists This then is the truth that by Elias is here meant Iohn Baptist the fore-runner of Christ Jesus And if any man ask why he is called Elias The Angel Luk. 1.17 gives the reason because he goes before Christ in the Spirit and power of Elias This likeness there is between them 1. In office reforming of the Church 2. Gifts of courage boldness liberty of speech 3. In habite not unlike 4. In people with whom they dwell First we have the testimony of the Angell Luk. 1.17 Alledging this very Scripture and applying it to Iohn Baptist 2. Exposition of our Saviour Mat. 17.10 11 12. Mat. 11.14 Ob. Their reason out of this place it s this this cannot be understood of Iohn Baptist because speech is here of Christs second comming proved because the day great and terrible but Christs first day called the acceptable time and day of salvation 2 Cor. 6.2 Answ This day of Christs first comming is called terrible in respect of the wicked Mal. 3.2 3. So also Mat. 3. Ob. Mat. 17.11 Elias must restore all things so did not Iohn Answ It s strange to see how they dare so violently to pervert the text vers 12. Christ by the testimony of Disciples speaks of Iohn Baptist these men will controule Christs own exposition 2. That restitution referred to reformation of religion and must be understood Inchoativè Ob. Rev. 11.3 Answ The things these spoken of cannot in any hand agree to Elias Reasons 1. He never saw death before his assumption unlikely therefore that after glory received he should dye 2. It repugnes the nature of a glorified body one dos whereof is immortality 2 Cor. 5.1 Ob. No other Reason can be given of their assumption Answ Though we know no reason yet would it not follow that that was the reason Other reasons are probably assigned as 1. Perhaps to prevent Idolatry 2. To nourish hope of immortality after this life ended However this reason concludes nothing And so have we freed the text from Popish glosses Now Observ what we may hence observe is this how the Lord according to necessity of times of the Church doth extraordinarily furnish his servants with the gift of his Spirit according to the calling whereto he assigns them When he first collected his Church amongst the Israelites what rare endowments where there given to Moses When all was overgrown with Idolatry an extraordinary Spirit put upon Elias the same doubled upon Elizeus Iohn Baptist hath them renewed the Apostles to plant a Church amongst the Gentiles greater then Iohn Baptist Mat. 11.11 And what a Spirit was that given to Luther of boldness courage zeal knowledg c. By this Vse then we may judg of all men who ever they are that undertake extraordinary works and employments in the Church of Christ As we have those in the Church of Rome the head of that Church takes on him the government of the whole Church of God a burthen not meete for any mens shoulders And yet as themselves confess of such they are men but of ordinary measure of gifts of knowledg wisdome or other abilities Now surely if the Lord had sent them to such a work we should see this seale set unto them gifts extraordinary meete for such a function It s true that Moses was called to the government of the whole people of Israel but consider and see how the Lord gifted him above his brethren And as our Saviour speaks to the sons of Zebedee yee know not saith he of what spirit yee are c. And let me apply it a little more generally you may judg of those that undertake the office of Ministers without any measure of gifts more then vulgar suppose a liberty to read c. Secondly this should teach us not to detrect any office or employment to which we shall see the Lord leading us directly For let us well be assured that whatsoever work he sends us unto he will fit us for See Exod. 4.12 Ier. 1.6 7. He shall turn the heart of the Fathers to the Children Vers 6. Quest How can this be ascribed to Iohn Baptist sith its the Lord that turns and enclines the heart Answ To God as the principall to men as the instruments And thus as we are instruments it pleaseth the Lord to grace us with the title of the work as 1 Tim. 4.16 Thou shalt save thou as the instrument From whence may these two things be concluded Observ 1. That the Lord is usually effectuall by those whom he calls to the work of the Ministery and that to the conversion of some more or less wheresoever he sends them Never is sent Minister unfruitfull or barren Lo me and the children that thou hast given me Isai 8.18 See Gal. 2.8 He that was mighty by Peter was mighty through Paul c. See Isai 55.10 11. As the snow and the rain so is my word it
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