A Brief, and Plain COMMENTARY, WITH NOTES: Not more useful, than seasonable, upon the whole Prophecie of MALACHY.

Delivered, Sermon-wise, Divers years since, at Pitmister, in Summerset.

By William Sclater, Doctor in Divinity, then Minister of that Parish,

Now, Published by his Son William Sclater, Batchelar in Divinity, late Fellow of Kings Colledg in Cambridg, now minister of Collompton in Devon.

Published according to Order.

LONDON. Printed by J. L. for Christopher Meredith at the sign of the Crane in Pauls Church-yard 1650.

TO THE RIGHT VVORSHIPFVL, Mr. HENRY WALROND of Bradfield, in the County of Devon, Esquire, Grace, and Glory.

Sir,

ITs a maxime with the School­men, (in whose volumes, amidst much superstitious oar, some gold of precious and refined wit, is, by a School-men being more witty to raise questions, then judicious to as­soyl them, are warily to be read, at least by Novices. Dr. Sclater, p. 73. on 2 Thess. c. 1. v. 11. & p. 202. 203. ib. c. 2. v. 15. wary searcher, to be found) That charity is the form of every Theological vertue: Not, that it gives them al their several natures, or distinct indi­viduations; but for that it forms them al unto ac­ceptability before God, in whose repute even 1 Cor. 13.1. An­gelical excellencies, without love, are but as a tink­ling cymbal, or an empty found: It is, indeed, that royal grace, wherein, above other, God him­self doth, in a sort, reciprocate with his Saints; [Page]If we fear God, he fears not us; if we obey God, he obeyes not us, &c. But if we love God, he sweetly closeth with us in the 1 Joh. 4.19. same kinde, and returns it with advantage into our bosomes. A clear Joh. 13.35. proofe of this affection was expected from none more, [...] I fidor. Pelusiota, l. 1. Ep. 356. then from Apostles; wherefore our Saviour, to make experiment, puts Saint Peter, a Gal. 2.9. A pillar. chief amongst them, to an interogatory, in the same terms thrice repeated, Joh. 21.15, 16, 17. Simon, Redditur tri­nae Negationi trina confessio, ne minus amori lin­gua serviat, quam timori. S. August. tract. 127. in Joban­nem. Son of Jonas, Lovest thou me? Who like­wise thrice appealing to Christs Omnisciency, for the truth of his inward love towards him, is required to shew it forth, by feeding of his lambs, and sheep; by that confession, or engagment, as it is were salving the wound of his three-fold de­nial of him; and causing his tongue (as Augustine observes) to serve him no less to declare his love, then it had done in disclosing his fear: To wave the mention of what heterogeneous glosses the soothing Parasites of the grand 3 Epist. Joh. 9. Diotrephes of Rome, (that Antichristian 2 Thess. 2.3. man of sin) impose upon this text, making what was meant only as as the Du Moulin. Art. 23. De­fence of K. Ja. against Caeef­teu. strengthening of Peters infirmity, Dico, quòd nullu [...] Apostolo­rum, fact [...]s est à Christo Epis­copus; Petrus depalude, de po­testat. Apost. Art. 2. (for so many fallings, so many Beza, Annot. on Matth. 16. v. 19. restorings, saith Beza) to to be a raising of him, with exclusion of all others, unto dignity; that, on this occasion, by the great cheat of a pretended personal (not by any intended truly Jud. v. 3. [...] primitive Rom. 1.8. doctrinal) succession, they might, with an usurped triple crown, en­thronize their visible head, and Monarch of the universal Church; and enstate him in a Primacy of Jurisdiction, and supream Domination over all [Page]other Pastors, and souls whatsoever, or where­soever; (whereby it appears, he is like 1 Pet. 5.3. conferr 2 Cor. 1.24. Peter in no­thing more, then in the denyal of his master,) whereas, as St. Hoc erant uti (que) & caeteri Apo­stoli, quod fuit Petrus, pari consortio praediti, & honoris, & potestatis —ex­ordium ab unitate proficiscitur. S. Cyprian, de unitate Ecclesiae, sect. 3. confer Whitaker con­tra Duraeum, l. 9. s. 7. Juel against Hard­ing, part. 2. c. 3. Divis. 3. Mr. Edw. Rey­nolds, on Psa. 110. p. 88. Diete­ric in Festo St. Pauli: with all the ful Chorus of reformed, Protestant Di­vines. Cyprian truly, (excepting Matth. 10.2. sometimes, but not Gal. 2.9. 2 Cor. 11.28. alwaies, a priority of or­der in his nomination before them) the very same what St. Peter was, in point both of honour, Matth. 28.19. commission, and Matth. 18.18. Ioh. 20.21. S [...]t primus ante omnes, non primarius, King James, In Apology to all Christian Monarchs, p. 306. 307. &c. power, were all the other Apostles.

To wave, I say, all this, (as being now en­diting an Epistle, not writing a treatise,) allowing to Peter, and the Apostles, as to the first Representatives, their extraordinary Circumstantials, and unimitable The Personal Priviledges of the Apostles Calling, see in Mr. Perkins, on Jude v. 17. and in Bilson Praef. p. 11. & c. 5. & 10. of the Per­petual govern. of the Church. Davenant. on Coloss. c. 1. v. 1. & p. 130, 131, 137, 152, 170. ib. Dr. Fe [...]ld, l. 1. c. 5. l. 3. c. 4. Of the Church; and Dr. Sclater on Psal. 116. p. 48, 104, 142. priviledges, fixed to their per­sons only: all other * faithful Jer. 3.15. Pastors, law­fully See Perkins on Isa. 6.5, 6. Signes of a ministers lawful calling, see in him, on Galat. c. 1. v. 1, & 11. and on Matth. 7. v. 16. it: Pet. Martyr. loc com. class. 4. c. 1. Bullinger, advers. Anabapt. l. 3. c. 4. Non sunt audiendi, nisi vocati, Gerson. part. 3. de vitâ Spirit. Comad. Dieteric. In Festo St. Andreae. Dr. Sclater, on Psal. 116. p. 142, 143. called, and Jer. 23.31. Joh. 17.18. Rom. 10.15. Heb. 5.4. sent, for the ordinary sub­stantials of their Rom. 11.13. 1 Tim. 3.1. office, in Matth. 28.19, 20. Mar. 16.15, 16. Rom. 10.14. Joh. 17.20. Preaching and Baptizing, &c. are enjoyned the like manifestati­on of the same love, to the 1 Pet. 5.4. chief Shepherd, and 1 Pet. 2.25. Bishop of souls, by the Act. 20.28. inspection, and 1 Pet. 5.2. feeding of his flock, the Church. 1 Cor. 4.2. Matth. 25.21. Joh. 14.15.

This well knew the Author of this ensuing Commentary, (my dear, and reverend father) who seeing the way thus lead before him, strove to walk after in the very path, though he reach'd not, happly, the same large steps; and hath given ample expressions, after his Eph. 4.7. 2 Cor. 10.13. measure, of his love, (the chief 2 Cor. 5.14. motive of his ministerial undertak­ings) to Christ, by his triple feeding both of his lambs, and sheep; to wit. 1. By word. 2. By life. 3. By writing. For so did this great Apostle, with the rest: To those Churches which they planted, Preaching, Tàm vivâ (quod aiunt) voce, quàm per Epistolas, posteà, as Tertullian de Praescript. advers. Haeret. c. 21. Tertullian speaketh; as well by their Epistles, absent, as by their lively voyces, present: They delivered precepts both of doctrine, and manners, [...], as Chrysostome saith, both without writ­ing, and with it; the which is also insinuated by St. Paul, 2 Thess. 2.15. where he exhorts his Thessalonians to stand fast, and hold the traditions (to wit of doctrine) which they had been taught, by word, or their Epistle. And, indeed, in its de­gree, a man may [...], as Clemens Alexandr. l. 1. Strom. See Eccles. 12.10. Cle­mens Aexandrinus phraseth it; Preach, as, by his tongue; so, by his pen. David compared his tongue to the Psal. 45.1. pen of a ready writer, that what he spake might, as 1 Tim. 4.1. [...]. a written letter, litera scripta manet. last; and as the Spirit is said to (speak) expresly; so is the Scripture, that is the [written] word, to [...] Jam. 4.5. (say): A writer is a silent, as a speaker is a vocal Orator. Either sanctified, winneth glory to the Lord, and much advantage to the Church of Christ, faxit. Rom. 6.17. So Dr. Fulk expounds it, against the Rhemists, num. 17. on 2 Thess. 2. Chrysost. Hom. 4. in 1 Thess. 2.

Now, it may be thought not well beseeming me, or, at all, my Herauldry to blazon the coat of my fathers graces, the crest whereof is glory: Per­haps, it might be [lawful] for me, (who knew him both in word, in life, in writings, better, then another did, or could;) but, as the Doctor of the Gentiles, said of his own rapture, and visions; 2 Cor. 12.1., [...], It is not [expedient] doubtless, for me to glory; though, after Solomons expression, such a Father may be my Prov. 17.6. glory: Let his own works praise him in the Gates: he was a fair Copy for me to write after; and, as its written of righteous Abel, He being dead, yet Heb. 11.4. speaketh; and what saith he? Surely, me-thinks, as the ghostly Fa­ther of Timothy, to him, 2 Tim. 3.10, 14. Thou hast fully known my doctrin, manner of life, &c. Continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; now, my own desires, and endea­vours are, that, as I resemble him (they say) in Sic oculos, sic ille manus, sic ora ferebat. Vir­gil. Aen. 3. de Astyanact Hectoris f [...]lio. visage, as a son by natural birth; so, I may do likewise, in religious imitation; adding only (as in all dutiful acknowledgments) of him what Nazi­anzene wrote, as an Epitaph, on his Basil.

[...].

His doctrine was thunder, and his life lighte­ning; the one to startle sinners rock't asleep in se­curity; the other, to Matth. 5.16. shine before good eyes, and to dazle others, who shun'd illumination. He was in his native disposition, as Moses, abound­ing in mansuetude, and Num. 12.3. meekness; yet, in the cause of Christ, Act. 7.22. mighty in words, and deeds: So Prov. 31.31. Joh. 8.39. See this book. c. 2. v. 8. p. 78, 79, 80, 81. and, him also, on Psa. 116. p. 174, 175. [Page]that my hope is, the Prov. 10. memory of him, as of a just man, both is, and shall be blessed.

And I am the rather induc'd to think so, for that in the perusal of divers Modern writers, I finde him quoted often, as an approved Textuary, and of a sound judgment, in those Scriptures, and Sermons, which he undertook to treat of; some whereof were set forth and revised by himself, in his own life time; some published by me, since his decease.

As concerning this book, which I thought meet to style, [A brief commentary, with notes, on the Prophet Malachy,] the materials of it were meditated, and Preached, some years before his death; (of whom, what concerneth mine own private estate, I say no more, but as Philip sayd of Hipparchus being gone, Sibi maturè, mihi citô, he dyed in a good time for himself, but for me, too-soon:) but, as the Hebrewes are wont to express that in the In prophetis praeteritum pro futuro poni crebrò solet. Joh. Drusius. Lect. in Obad. v. 7. praeter-tense, which was to be accomplished in the future, thereby denoting the certainty of what they foretell; so what was uttered by him, as in Exposition of this Prophecie, for divers yeares past, was as an apt mould for these very times: He was no Prophet, or Pro­phets son, much less a favourer of bold Contra En­thusiastas lege Bulling. l. 2. c. 1. adv. Anabapt. & Dieteric. In feriâ 3a. Penecost. En­thusiasmes, or a pretender to extraodinary 2 Cor. 12.1. reve­lations, under a constitution of See Dr. Scla­ter, on Psal. 116. v. 13. p. 127, 128. ordinary means Zanch. de Divinatione. per Insomn. p. 163. by God. Yet certainly, as Aristotle (the Pa­triarch of Philosophers) writes of some, that they have [...], as it were forespeak­ing, and (after Zanchy's expression) praesagient, See 1 Tim. 4.13. [Page]conjecturing natures, peculiari vi Conrad. Die­tericus Domini­câ post Circum­cis. Domini: num. 4. [...]) futu­ros eventus praesagientes, as Conradus Dietericus hath it; so surely, (finding withal, in experience, the Psal. 25.14. Prov. 3.32. secret of the Lord to be with him) God gave him a Prov. 22.3. foreseeing eye, and by a prudent, yea Political observation of Gods exemplary dea­lings with other Nations, and Churches (sinning, or reforming,) seemed to discover, how the pulse of this land began to beat, and by foregoing symp­tomes guessed at the approaching disease, that was growing upon this Church, and State; and which, since, in great measure, hath broken out.

For the style, it might, in all likelihood, have been better polished, if he had surviv'd to have drawen his last, and smoothest hand over it; yet, to any who have pleased to be conversant in his other writings, it shall be found alike, that is, as himself was, somewhat after the stature of Za­cheus, Luk. 19.3. short, curt, and strict, though withal full, and clear: And indeed sententiousness, not loquacity, in serious Theology, is to be preferred.— [...]

[...].

His skill was somewhat choyce in searching, and springing the mine of an intricate, obscure scripture, sparing no devotion, or Logick, til he had found out the right veine, where the treasure lay hid. And, in this respect, he hath been heard to say, that he would [warily] adventure to start the hare with any man; which done, a common in­genuity may finde scope enough to pursue a text. Homer II. [...].

For the method, it'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 Isa. 6.10. infatua­tion by the Gen. 25.26. heel; insomuch, that the 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 Mundus se­nescens patitur phantasias; Gerson. in this dotage of the world; arising like those Rev. 9.3. Locusts out of the bottomless pit, have damp'd the an­cient zeal, and, as the 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 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, [Page]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 [Page]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 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: quàm 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 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 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 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. 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 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 [Page] [...] [Page] [...] [Page]better thoughts, is made the business but of your spare, succisive houres; and regarded only as your recreations.

2 For the second, the whole train of Moral Ver­tues, as those Virgins did on the Kings daughter, deck't in their fairest ornaments, attend you; such are Temperance, Sobriety, Justice, affability, &c.

3 For the third, as God hath given you Psal. 127, 128. fruitful vines, so your children stand, like Olive plants, about your table; your quiver is become full of those arrows, which the Lords is pleased to account his own heritage, and his reward: all these, with your houshold, as if by a kinde of sacred [...] Abraham's religiousness had, indeed, transmigrat­ed into your breast, you command Gen. 18.19. to keep the way of the Lord; and they all again, by behold­ing your Coloss. 2.5. orderly, and constant ensample, are, as it were, piously charmed into a zealous Joh. 8.39. As Ulysses of his family, to quip Ajax, neque in his quisquam dam­natus, & exul. imi­tation, like those twelve tribes, Act. 26.7. Instant­ly serving God, day and night: And, which is very remarkable, (as being indeed the very Diamond set in the ring of Gods favours on you) in so fair a Pomegranate, no one grain is found tainted: No one, among so numerous an offspring, debauched. He, I am sure, who survives as your first-born Mr. William Walrond. son, and is, as Jacob said of Reuben, your Gen. 49.2. strength, the honour of his house, and the hopes of his Country, a gentleman of elegant learning, refined parts, and of eminent sanctity, well leades the way to all the rest; so that I may hither apply what that Heroick Poet sang of these golden branches z Psal. 45.14. [Page]pluck'd off; if the one failed, another sprang up forthwith in the same place. — Virgil. Aen. 6. Uno avulso, non deficit alter. 4

Aureus, & simili frondescit virga metallo.

For the fourth; you have been known, for ma­ny yeers past, to resemble, in your practice, Exod. 18.21. Je­thro's magistrate, which hath made you long a stay to these parts; and as Horod was Mar. 6.20. afraid of John Baptist, for his holiness, so hath lewdness been, of your justice; as, on the other side, religi­on found both countenance, and encouragement from you: but, that which my self (and as I be­lieve, with me, many others) have with some spe­cialty, noticed, is; that, as you have Eccles. 9.2. feared an oath your self, so to persons whom you have dis­covered tender, ignorant, or rash, you have for­born to load them with a publique oath: which cautelousness if some had equally observed, many consciences had, probably, been less guilty of the breach of the Exod. 20.7. third Commandment; and the land not Jer. 23.10. mourned so long because of unlawful, and (alas! how often?) contradictory swearing.

5 The last, which as King Lemuel's daughter Prov. 31.29. ex­celleth all the former, is your religious devotion: he that runs may read this, in your awful, yet se­rene Cujus vultum nec fuscavit maeror, nec levi­gavit risus, Bern. de S. Martino. countenance, the clear index of a mortifi­ed soul; God hath poured upon you a choyce spirit of Zech. 12.10. supplications; you are, in the scriptures, an Act. 18.24. Apollos; to the 2 Tim. 3.17.2 Pet. 1.21. men of God, faithful ministers, a q Gaius; of such guests your hospitality is seldom unfurnished: A bemoaner, no fomenter of the great divisions of the times, for which, (ah me!) as [Page]of old, for those of Reuben, there are so great thoughts and impressions of heart: an honourer, promoter, and a strict observer of Gods publique ordinances; Psal. 122.1. glad of occasions to frequent the Heb. 10.25. Assemblies; and not only so, [for an example] to be Matth. 5.16. seen; but your Matth. 6.6. closset is a Temple for Divinity. And now also, as Isaac had his Gen. 24.63. field, so have you your garden of delight, a retreate for holy meditations; that so, as Enoch, in devout soliloquy's, you might Gen. 5.24. walk, and converse with God; having your Phil. 3.20. conversation in Heaven, even whilest you are on Matth. 6.10. earth; as some Christian Sci­pio, nunquàm minùs solus, quàm cum solus, being never less alone, then when you are alone: And, as the richest Carbuncles shine best in varied, or duskish lights; so doth your sanctimony, in an age so over-cast with black, and pitchy clouds of all variety of most fowl enormities; as it more com­mended Noah to be righteous before God, even in that very Gen. 7.1. generation, when sin as a deluge, had over-flown the whole world, and [all] flesh had cor­rupted his way upon the earth, Gen. 6.12. But, this is so well known to all, that I may seem to do a wrong, in making them onlie as my own private notices.

To conclude; (for I fear my self to have ex­ceeded the measure of an Epistle:) thus adorned with Gods graces, it shall be your comfort, yea your glory, to abound more and more; and though, (as you once told me your self) you are not for the Phil. 3.9. righteousness of works; yet persist still (I be­seech you) in the works of righteousness: Put on these; they shall be, not only as white rayment to r Judg. 5.15. b 1 Thess. 4.1. 1 Cor. 15.58. d 1 Pet. 2.12. Jam. 3.13. [Page] Rev 3.18.cloath you; but also [...], as the [ar Rom. 13.12. mour] of light, even armour of proofe, to de­fend, and guard you against the [hurt] of what­soever evil may assault you; albeit they are not, as Bernard truly, Causa Regnandi, the cause of reigning; notwithstanding you shall finde them to be, via regni, the Jam. 2.18. evidences of your Faith, the Eph. 1.4. Tit. 2.14. 2 Pet. 1.10. fruites of your Election, and the Eph. 2.10. way ordain­ed of God to walk directly in, to the Kingdom of Heaven: To the full fruition of which kingdom, that you may full of dayes, and in a good old age, accompanyed with a lively faith, and a clear con­science, be advanced; (desiring withal the favour of your Hereditary respects,) is, and shall be the Col. 4.12. fervent prayer of, Sir, g Estius, ad Rom. 13.12. h 1 Pet. 3.13. [...] Isa. 26.12.

Your servant in the Lord Christ, to be commanded. William Sclater.
From my study in Collompton, Sept. 1. 1648.

To all Christian, and charitable Readers: but, with more specialty, to my loving Coun­trymen, the Parishioners of Pitmister, in the County of Sommerset, who yet surviving resent with due respects the memory of their too soon deceased Pastor, Doctor Sclater, the Au­thor of this Book.

HAving, nigh about two yeares since, revised some Manuscripts of my Fa­thers, I found these papers, which are now exposed to the publique use, written in a small, and somewhat an obscure Character, inscribed Sermo­nes Dominicales, Sermons upon the Prophet Mala­chy, Preached on the Lords dayes; began February the nineteenth, 1608. In the perusal of them, I per­ceived that the discourse therein might not be imperti­nent, but rather seasonable for these latter times: And, out of a serious desire to do good, having observed a fair reception of some other of his works, published since his death, by me, (a catalogue whereof I shall now give you) I immediately resolved upon a transcription; which being finished, and in some order digested, was tendered to the license; but could not, through the in­tervenience of new commotions, be well put the Press, till now.

As for the Author, his other writings have made him known; and in this brief comment, upon this Pro­phet, he hath delivered his judgment, Orthodoxly, and so consentient to Divine Truth, that what was written of Rabanus Maurus, (sometimes Archbishop of Mentz) by him, who set out his Commentaries upon Jeremy, may be hither applyed; Facile est collige­re, vel ex hoc uno Authore, Spiritum sanctum nunquam suam deseruisse Ecclesiam, it may be easily collected, though but from this one Author, that the Holy Spirit hath not Psal. 89.33. forsaken his Church, no not in the worst times, but hath 1 Tim. 1.12. enabled, and raised up faith­ful Matth. 9.37, 38. labourers, 2 Chro. 36.15. & Matth. 10.5. sending them forth into his own great harvest.

Let not this posthume little Volume of his be thought spurious, for that it hath lain so long concealed; tw'as not of shame to shew it's face; but for that, per­haps, in so quaint an Age, it wanted better garments; at least, some trimming upon it's plain cloth: in totter'd times, it may hope to pass, though in an home­ly, yet in an untorngarb: in short, the watch may be of good materials, albeit the maker of it be by time pre­ventet for to crave, or to enamel it: I shall desire the Reader, now, to view truth, in this Book, as in it's first naked simplicity, without the dressings, or curlings, or ornaments of Rhetorick, which like to painted glass in a fair window, often hinder the native beauty of the purer light.

I have, in a specialty of respect, directed it unto the place of my own Nativity, as by a kinde of natural instinct, to declare, (as Ulysses sometimes did after his Ithaca,) how I Phil. 1.8. 2 Cor. 9.4. long after the 3 Epist. joh 2. prosperity [Page]thereof; and partly, for that a present of this nature, brought them as a legacy from their dead Pastor, chiefly, when their own Gal. 3.1. eyes have seen, or their hearts felt the actual accomplishment of what was in these, as in other Sermons, so long agon fore-shewn them; this may haply revive his memory afresh among them, and therewith also some new thanks to God, for the advantage of those labours, whereby they were 1 Cor. 3.10. 2 Cor. 13.10. Jude v. 20. edified in the faith of Christ.

I perswade my self, that there are yet among you some, who bear in your psal. 89 50. bosomes a witness, that tels your fouls, what St. Paul did, sometime, to his soon-forget­ting Corinthians though you have had many in­structors in Christ, yet have you not had many 1 Cor. 4.15. and as he might have said, Isa. 8.18. Behold me and the chil­dren whom the Lord hath given me. See pag. 5 on 2 Thess. Fathers, for in Christ Jesus he hath begotten you, through the Gospel: Now some have thought, that men do [...]owe (at least respectively) more to their Gal. 4.19. spiritual, than to their natural Parents; by how much more heavenly the second is, then the first Birth; and the regeneration of the precious Soul to be prefer­red to the generation of the Body: what testimony or proofe you have given of such an apprehension, your selves best know.

For my self, though I cannot have personal addresses to Ezek. 21.2. drop among you my word, as an Eccho to the old voyce; yet am I with you in the Spirit▪ and my hearts desire, and prayer to God, for you all, both is, and shall be, that you may not be shaken (no not under the strongest gusts of temptations, in t ese speckled times of so many motly opinions) from those ancient, fundamental truths, wherewith, under his ministrei, your souls were once well ballasted the skill of the seaman See Gal. 4.14, 15. 2 Cor. 2 9. Col. 2.5. Rom. 10.1. 2 Thess. 2.2. Matth. 7.25. Jer. 6.15. 1 Cor. 3.11. [Page]is best discovered in a storm: As ye have therefore received Christ Jesus the Lord, so walk ye in him; rooted, and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving: I conclude all, with that advice of St. Paul to his Philippians, Chapter the fourth; verse the nineth: Those things which ye have lear­ned, and received, and heard, and seen in him, do, and the God of peace shall be with you.

What endeavours I have used in this publication, let them be entertained in good part, Gods Name be glori­fied; you, and the Church of Christ benefited thereby, so shall I be abundantly satisfied, as who am,

Your affectionate well-willer in the Lord Christ, William Sclater.
From my study in Collompton. Sept. 1. 1649.

Imprimatur, Col. 2.6, 7.

Edmond Calamy

A Catalogue of such Books, or Sermons, as were published in the Life-time of this Authour.

  • 1 AN Exposition on the three first Chap­ters to the Romans.
  • 2 An Exposition, with Notes, on both Epistles to the Thessalonians.
  • 3. Three Sermons; The one styled, the sick souls salve, on Prov. 18.14. The other, the Christi­ans strength, on Philip. 4.13. Thē third, the Mi­nisters Portion, on 1 Cor. 9.13, 14. which was en­larged into a treatise, wherein is handled the question of Tythes.
Books of his, set forth by me, since his decease.
  • 1. THree Sermons; the one, on 1 Pet. 2.11. Styled, the Spiritual warfare; the other, on 2 King. 9.31. Preached on the Gunpow­der Treason; the third, on Heb. 9.27. A Funeral Sermon on his Patron.
  • 2. An Analytical Exposition on both Epistles to the Corinthians, in Latine, Printed at Oxford.
  • 3. Sermons, experimental, on Psalm. 116. Me­ditated, and Preached by him, after his recovery [Page]from a dangerous sickness, and his being stricken with the fit of an Apoplexy, when actually Preaching in his Pulpit, at Pitmister.
  • 4. Now, his brief Commentary, with Notes, on the Prophet Malachy; of which I have said a few words, in my Epistle Dedicatory.
  • 5. An Exposition on the fourth Chapter to the Romans, in an addition to the former three already set out, is now prepared for the Press, a Scholasti­cal, and elaborate piece.
  • 6. Some remainders there yet are of his lucu­brations upon good part of the Revelation, and some more Scriptures competently entire, besides other things, which as the parcels of a broken Picture, express the Authours gravity, and dili­gence: More may be hereafter published, if these finde welcome, or, if industry, and learning, meet with encouragements.

Errata.

PAge 14. line 2. for works, r. makes. p. 15. l. 19. for Election, r- Reprobation. p. 20. l. 30. for denied, r. dicreed. p. 21. l. 23. for se­curity, r. scarcity. p. 37. for Matth, 21.12. r. 43. p. 41. l. 21. Of inhe­rence, aboundeth, & l. 35. for thou, r. though. p. 52. l. 24. r. all the world for a (good) conscience. p. 66. l. 30. put, for verse, 15. v. 12. p. 71. l. 30. for v. 28. put, v. 20, p. 74. l. 13. for Mark. 15. r. 14. and l. 26. ib. for. v. 18. put, v. 13. p. 82. l. 26. for seems, r. serves. p. 89 l. 20. r. (to) bribery. p. 90. l. 20. r. covering p. 93. l. 28. for like, r. light esteem and, l. 36. for pleaseth, r. pleased. p. 94. l. 1. for hath r. had. p. 96. l. 5. for the, r. thee. p. 97. l. 4. for heardened, r. hardened. p. 99. l. 17. for Iob 21. r. 31. p. 100. l. 2. r. Psal. 32. p. 10. l. 36. for Inferiours Authority, r. Supe­riours. for p. 114, 115. r. 106, 107. p. 108. l. 21. r. I know not what. & l. 27.1.2. Pet. 2.19, & l, 29. for oak, r. cloak. p. 109. l. 23. for And [...] r. An. p. 111. l. 15. for continance, r. continuance. p. 112, l. 3. r, 2 Tim. 4.2. p. 117. l. 1. r. 2 Tim. 2.24. p. 118. l. 13. for yet, r. ye. p. 119. l. 24. for hem, r. them. p. 123. l. 35. r. and, for an. p. 126. l. 21. for workip, r. wor­ship. also, p. 127. l. 15. p. 135. l. 25. r. seasonable. p. 136. l. 14. for wast. r. shalt. p. 138. l. 20. r. (to) be your Saviour. p. 142. l. 28. Of, abundat. p. 148. l. 29. r. bring them up. p. 156. l. 22 is, abundat. p. 162. l. 20. for amongst, r. amongst. p. 182. l. 15. r. who is not (with) him. p. 200. l. 19. r. converted.

A brief Commentary, with Notes, upon the Prophet Malachy.

CHAP. 1. VER. 1.

The burden of the word of the Lord to Israel, by Malachy.

FOr the Argument, it matters not much to speak; it is well given in our English Bibles.

The Book hath these parts,

  • 1 Inscription, v. 1.
  • 2 Oracles.

And those of two sorts:

  • 1. Comminatory: wherein
  • 2. Consolatory, cap. 3.4.

wherein

  • Causes,
  • Judgements,
  • Admonitions pre­scribing remedies.

In the Inscription are these particulars:

  • 1. The Denomination of the Book; Onus verbi Jehovae, The burden of the word of the Lord.
  • 2. The Subject, or Persons to whom it was sent, to Israel.
  • 3. The Person, by whose Ministery it was delivered, Malachy.

Of the first, The name of the Prophecie; The burden of the word of the Lord; So called, not in respect of Ma­lachy, as Lyra, but in respect of Israel: Lyra thus, Onus, [Page 2]id est, officium denunciandi verbi Divini, The office of de­nouncing the word of God; but amiss, For, Israel were they that were to beare this burden: Malachy, but the Minister to denounce it.

But so, I take it, is this Prophecy called, of the greater part of the Contents thereof, viz. The Judgments and Afflictions which the Lord was now about to impose up­on Israel for their transgressions; Metaphora, compare Isa. 13.1. The burthen of Babel. Isa. 15.1. of Moab. Isa. 17.1. of Damascus. Nah. 1.1. of Nineveh, Zech. 12.1. so the sense is this, The Judgements or Afflictions which the Lord, by Malachy, denounceth against Israel: As if he had said, Observ. The burthen of every Impenitent sinner, is fire and Brimstone; The burthen of a drunkard is to be cloath­ed with Rags, to have share with Hypocrites in the Lake; The burthen of an Usurer, to have his substance taken from his Posterity; Of a Sabbath-breaker, to have a fire kindled in his Gates, &c.

And that they are justly called Burthens, appears, be­cause they presse, and oppresse him that they light on; See even David, Gods own Child, Thine Psal. 32.4. hand is heavy upon me; And again, My sins, (that is, Thy wrath which for my sins I apprehend, is gone over my head, and) are like a sore Psal. 38.4. burthen too heavy for me to beare; In which sence is that to be meant, Gen. 4.13. My sin, that is, my punish­ment, greater than I can beare. And, Gal. 6 5. Every man shall beare his own burthen.

Ʋse 1 First then here see, that sin is no such light matter as the world commonly esteems it; it brings with it a bur­then intollerable, even a load of Gods wrath to every man that continues obstinately and securely in it: Belo­ved, we have a Proverb concerning unprofitable Talk, it is called Light talk; and so it is indeed, more light than vanity it self, if we respect the weight of profit it should carrry with it: but heare what our Saviour saith, Mat. 12. v. 36. Idle words are accountable; nay, more than this, [Page 3]what think ye of gross Oaths? Words are but wind. What of whoredome? A trick of youth. What of drun­kenesse? It is merriment and good fellowship, &c. Yea, what sin so heavy, that to our people seems not light, be­cause they never saw the burthen of Gods wrath that is due unto it? Now Brethren, consider these light sins, they have a burthen coming after them, even the burthen of Gods heavy and intollerable wrath; and let us come to weigh it, as it is, in the ballance of Gods Sanctuary; It hath made Gods Children to cry out under the sense thereof; Yea, our Saviour Himself, under the sins of others; take it with the wrath of God, and the Curse due unto it: Children were wont to have a Riddle, What is heavier than Lead? Here we find Sin, See Zech. 5.8.

Ʋse 2 Secondly, Be hence admonished to take heed of sin, even of every one, seeing none so light but brings this Burthen. Beloved, It is the fashion of profane men, to make Gods Children as wonderments for Preciseness, when as they run not with them to the same excess of Riot; not to drink with good-fellows; not to talk much, that is, vainly, or filthily; no sport on the Sab­bath, &c. too precise: O Beloved, had you felt what Gods Children have felt, in a measure, the burthen of Gods intollerable wrath pressing your Consciences, you will befoole your selves, and bewaile your senceless estate, that having such a burthen upon you, had not grace to feele it; but rather to encrease your Load.

Ʋse 3 Thirdly, Is it a burthen? when thou seest any man pressed with it, favour him, help to beare his burthen by Compassion, and to lighten him of it by Consolation. In Exod. 23. It was the Law of God, that if a man had seen his enemies Ass, v. 5. lying under his Burthen, he should not forbear to help him up: hath God care of Oxen? Or, is it not rather spoken because of us? Beloved, we have many pressed with Afflictions: Famine, is it not a burthen? [Page 4]shall we cease to help? Agony of Conscience a burthen, shall we cease to help? Job 6.14. but men have forsaken the feare of the Almighty, and are readier to add afflicti­on; See also Psal. 69.26. They persecute him whom thou hast smitten, and they talke to the griefe of those whom thou hast wounded.

Ʋse 4 Lastly, Is it a burthen? See then the stockish fence­lessness of us in these Times. Beloved, The Lord hath laid load upon us long time in this Kingdome; our bur­then hath been Pestilence, Famine, Inundations, unsea­sonable weather; yea, and yet behold the wrath of the Lord is not ceased, but his hand is stretched out still: And yet, where is that man that once entreth into his heart ever to say, Jer. 8.6. What have I done? How have I pro­voked the Lord, that all this wrath is come upon me? This shews us our stupidity: And let us all be admonished to labour to feele it, lest at length it overwhelme us. The Promise is gracious, ease, and refreshing, Mat. 11.28. The neglect thereof heavy, it endangereth to have the wrath of God sevenfold encreased, Lev. 26.21.

Observ. 2 Of the word of the Lord.] First, in word, before in deed, denounced ere executd: God gives warning by his VVord, before he proceeds to lay on Load for our Of­fences; By Noah, a Preacher of Righteousness, to the old VVorld; By Lots Example and Admonitions, to the So­domites; By Jonah, to Nineveh; By all the Prophets, to Hierusalem.

Reason 1 First, That his Children may be brought to Re­pentance, that the fierceness of Gods wrath may not light upon them: Beloved, it is true, such is the corruption of every man, so powerfull and prevalent the example of the most, that Gods own Children are sometimes far en­gaged in common corruptions; and were it not for the Lords care over them, should taste as deeply of his wrath as others; but herein appears Gods care over his own Saints, that ere he strikes, He gives warning, that by [Page 5]his word he may rouze them; that so they either may be freed from the judgements and common afflictions, or else not hurt by them, whiles by repentance they have la­boured to turn the curse into a blessing, the punishment into a chastisement.

Reason 2 Secondly, To deprive the ungodly and obstinate of­fendors of excuse, and to clear the Lord of injustice and severity. See Isa. 5.4. Judge, saith the Lord, what could I have done more; And Hos. 6.5. What shall I do unto thee? I have cut you down by my Prophets, and hewen you by the words of my mouth, and my judgements have been in the light plainly revealed as the Sun it self; there­fore Justly are you now afflicted, and left without excuse; As a good Father first admonisheth and threateneth; when that serves not, takes the Rod; See Ezek. 2.5.

Ʋse 1 Doth the Lord thus, and for this end, that his children may be brought to Repentance? Well then, Beloved, Let not us crosse the Lord in his end and intention: The Lord hath thus dealt with us in this Kingdom, a long time; with us in this Congregation, now long; He hath hewen us by the words of his mouth, to make us fit stones for his building; Hence is his voice, Heb. 3.8. Harden not your hearts, be lead to Repentance by the Word of the Lord: It is true that our sins have been grand and grievous, yet who knows, whether the Lord will repent and leave a blessing behind him? See Jonah, where Nineveh repented and found mercy; Learn by words, be as loath to bear, as the Lord is to impose the burthen of his wrath; If not, know for a certainty, the Lord will not alwaies deale by speeches; but, as he hath spoken of a burthen, so we shall feele it, if we return not.

Ʋse 2 Secondly, doth the Lord this, and for this end, that the wicked may be deprived of excuse? Then surely are we utterly excuseless, in this Kingdom and Congrega­tion, to whom the Lord hath so mercifully vouchsafed so long admonition before-hand: justly might he send us [Page 6]down to the place of our Iniquity, without giving us warn­ing; but rather would he, we should convert and live, Ezek. 18. If we will not heare, what excuse shall we have in the day of his fierce wrath? what will the Swearer say, &c. This be assured of, the word of God hath his work one way; if it bring thee not to repentance, yet it shall bring thee to just judgment; as the snow and raine. Isa. 55.10, 11. It is the savor of life or death, 2 Cor. 2.16. It either captivates thy thoughts to obedience, or brings vengeance on thee for thy disobedience.

A second thing here observable, Observ. is, the certainty of this judgment, for it is the burthen of the Word of the Lord; Hath he spoken it, and shall not he do it? VVas the Lord ever found false, either in threatening or promise? Peruse the whole Scripture, and see whether ever there were judgement threatened against obstinate sinners, that was not executed; see in the old world, Hierusalem, &c.

Object. 1 Object. If any say, Yes, Nineveh was threatened, and yet escaped.

Answ. Threatnings are all to be understood, with their condition of Repentance, Answ. Jer. 18.7, 8 that perform­ed, the judgment stayed, but yet God true in his VVord.

Ob. If any shall yet say, Experience is ordinary against it, Object. 2 we have had Drunkards threatned with beggary.

Ans. Differtur non aufertur: Answ. It follows not, because the judgment is delayed, that therefore it is wholly taken off; Some are plagued in their Posterity, Job 21.19. God layeth up the sorrow of the Father for his Children: Or else, they are punished in the Equivalent, in spirituall judgments.

VVhat doth this teach us, Ʋse. but to tremble at the bur­then of wrath denounced in the word of the Lord? if the burthen be of the word of the Lord, tremble at it, and feat; surely it shall come to passe, what the mouth of the Lord hath spoken: But we are fallen into a world of Despi­sers; as Jer. 23.33, &c. VVhen the Lord had sent his Pro­phets [Page 7]to tell them of the burthen of his wrath, they be­gan to play with the word of the Lord, and scoffingly to say to the Prophets, what is the burthen of the Lord? Right after the fashion of our people, what is the burthen of the Lord? What is that Hell you so much talk of? Hearken what the Lord answers: The burthen of the Lord ye shall mention no more; for every mans words shall be his burthen: but thus you shall say to the Prophet, what hath the Lord answered thee, and what hath the Lord spoken? That is, whereas you now scoffe at the threatning of the Lords Mouth, I will so press you with my judgments, that I will bring you on your knees, and make you in all humi­lity and fear glad to heare a word of comfort, and tidings of Reconciliation from the Mouth of the Lord. Beloved, lay this to heart; It is that every man professeth, to be­lieve the word of the Lord: yet when we come to particu­lars, nothing but Atheisme, and godless Infidelity.

To Israel,] Gods own people; Observ. God spareth not his own Church, when he is provoked by their disobedience, See 1 Pet. 4.17. Judgment begins at Gods house, So Jer. 25.29.

Reasons are these: First, because amongst them, Reasons. by the Lords wise dispensation, lye many wicked Hypocrites, that by their secret sins provoke Gods wrath, as Achan, Josh. 7. Secondly, Gods care more over them than others, Psal. 89.31, 32. as a good Father over his own Child. Thirdly, To prevent scandall in the Adversaries, 2 Sam. 12.14.

Ʋse 1 Let no man therefore presume of impunity, because he is gathered to the Church of God, and made one of his people; as the Jews, Jer. 7. The Temple of the Lord, That they thought was a Bulwark against all afflictions, fondly: And at this day, how take most men upon them Profession, like bankrupt Debters a Kings Protection; as those, Hest. 8. became Jews, to enjoy their privileges and immunities: But Beloved, know we, God spareth [Page 8]not his own, in any age; not Jerusalem, not Israel; but as David speaks, Psal. 89.7. God is very terrible in the as­sembly of his Saints; and will beare that in an Alien, what he will not beare in his own House or People; And therefore feare we, and be not high-minded, Rom. 11.20.

Many excellent things are spoken of us in this King­dom of England, how long we have had the Gospell amongst us, &c. How many by it converted: and this must thankfully be acknowledged: But it is but a weak consequence collected thence, therefore England shall be free from Gods wrath, if it provoke him: The Lord had a burthen for Israel, and he hath a burthen for England also.

Ʋse 2 Secondly, Doth the Lord then not spare his own people? Much lesse then, them that are not his people; Jer. 25.29. 1 Pet. 4.17. And this should comfort Gods Children in their Chastisements, through expectation of heavy ven­geance to be poured down upon the ungodly: And withall, it should terrifie ungodly men, when they see the Lords heavy wrath against his own people; of all men, the ungodly have least cause to rejoyce in the Afflictions of Gods people; See Micah 7.8, 9, 10.

Against Israel.] That is, against the whole people; because generally all engaged in Transgression: Observ. so have common Transgressions common Punishments.

If any say, Object. that the Lord promiseth deliverance out of common Afflictions and Iudgments, to his own? Answer, Answ. From destruction, not from afflictions. Se­condly, All these Promises are to be understood with ex­emption of the Cross, and chastisement for particular disobedience; So Lot, Gen. 14. taken Prisoner amongst the Sodomites, to chasten his boldness in pitching his Tent amongst them, whom he knew to be such exceeding sin­ners against the Lord. Thirdly, Delivered out of Temp­tations. Fourthly, If more expedient, permitted unto them.

Let no man promise himself immunity from common judgments, who takes liberty to partake in common sins; It is just with the Lord that they should be partakers in punishment, that are partakers in transgression; And if nothing else, yet let this teach us, to beware of the common sins of the Times.

I know it is common, especially with the multitude, to do as the most do, that fewest may talk of them; and that also to avoid singularity, unjustly so censured, pre­vailes over-much with Gods Children. Well heare, If all Israel sin, All must beare their burthen; yea, if Gods Children give way to like corruption, and streame of the Times, let them look for a chastisement from the hand of the Lord.

By the hand of Malachy.] Not to trouble you with the vaine speculations of the Rabbins, what this Malachi was, whether an Angell in an assúmed body; whether Ezra the Scribe, and those others, of the exceeding beau­ty of his body; things that perhaps have some truth, but little use: It is generally received, that he was the last of the Prophets, and that he prophesied in the daies of Ezra and Nehemiah, as some gather by the things he specially deales against, as corruptions in marriages with Idolaters, whereof see Ezra 10. and Neh. 10.

By the Ministery of Malachy, not as the Executioner, but as the Denouncer.

Hence observe; Observ. That the Lord hath ordained the Mi­nistery of his servants the Prophets, not only for Conso­lation of his people, by mercies: but also for their terrour, by judgments; See Ezek. 3. Isa. 6. Ier. 1. &c.

And this should teach us that are Ministers, to make conscience hereof; the judgment for omission is feare­full, and a Note of unsoundness, Ier. 28.7. And second­ly, To you that are the people, Learne you to submit, not only to their Evangelical, but also, to their Legall Preach­ings; sharp it may seem, but surely it is wholsome: Sundry [Page 10]reasons there are of it. 1. It serves not to inflict, but to prevent Judgments: And it is but Satans policy to per­swade the people, there cannot be love where there is se­verity. Cannot a Father chasten severely, and yet love ten­derly? it serves likewise, secondly, To humble Gods Child­ren. Taxed here is the over-much delicacy of our people in hearing, Ʋse. who are all for Mercy, Mercy, Peace, Peace: whereas alas! there is no peace; as in the dayes of Amos, so now, Amos 7.10. The Land not able to endure or bear his words: And that exception of bringing men to de­spaire, is frivolous; our Saviour himself, how often hath he woe, in his Mouth? And againe know we, That the best way to bring to sound hope, is first to bring to a kind of despaire, namely, In respect of our selves, or of our own sufficiency to compasse, as meerly by our selves, our own happiness.

VER. 2, 3.

I have loved you, saith the Lord, yet ye say wherein hast thou loved us? was not Esau Jacobs Brother? saith the Lord; Yet I loved Iacob, and I hated Esan, and laid his Mountaines and his Heritage waste for the Dragons of the wilderness.

THe summe; An Expostulation with the People▪ And an Exprobration of their Ingratitude.

Parts three,

  • 1. Gods Protestation.
  • 2. The peoples Exception.
  • 3. The confirmation, by an argument from the effect.

I have loved you.] Schoolemen have many curious en­quiries touching. Love, whether it be in God?

Answ. The love of God, his very Essence, 1 John 4.8. Yet this love in God is no Passion, but implies these three things: 1 Benevolence. 2. Beneficence. 3. Oblecta­tion: [Page 11]As hatred, not to will good, to will evill, to work evill, to detest.

The peoples Exception, Wherein hast thou loved us? The reason of it was their Affliction by Captivity; as if it had been said, we see not, but we are afflicted as much as others; therefore thou lovest us not.

Now mark here the corruption of Nature, Observ. instigated by Satan; To conclude from Afflictions, that they are not loved: The reason is, that Carnality in every one, measu­ring Gods love by feeling, and Temporal blessings, where­as, it should rather be measured by Spiritual Blessings.

Take we heed of this Temptation: Ʋse. Satan usually la­bours to perswade that we are not loved; and advantage taken by afflictions, as usually as by any thing: Now, note here, for thy stablishing: 1. The Fountain of the afflicti­ons of Gods Children, Heb. 12.6. Gods Fatherly love; not so with the wicked, but in wrath. 2. In measure; See Isa. 27.7, 8. Ier. 30.11. & 10.24. 3. See the use and end of afflictions. 1. To prevent sin, Hos. 2.6. A hedge of thornes, 2. To reduce, Psal. 119.67. Before I was afflicted, I went astray. 3. To subdue Rebellion; mans Nature is Rebellious, Afflictions tame and subdue. 4. To quicken Gods graces in us; ease slayeth the foolish, Pro. 1.32. Affliction makes grace flourish. 5. To prevent Damnation, 1 Cor. 11.32. And Beloved, if we had the wisdome, not to stay in our sence, but to turn our eyes to the issue, we would never thus reason.

Argument of love, thus disposed: If I have chosen you and your Fathers, and rejected your Brethren and their Fathers, then I love you; but I have loved Jacob, and hated Esau: Ergo. What is meant by his love, Paul best expounds, Rom. 9. of Election.

The greatest evidence of Gods love, is Election to Salvation: There is generall love to all Creatures; Observ. some token of love to Saul, that he was a King; but nothing to this that we are elected: all nothing without Election: [Page 12]Wealth, and Honour, and Learning, and Authority, good Blessings, but this the depth and height of Gods love, to be chosen to Salvation. First, It is the fountain of all gra­ces. Secondly, Of all blessings, so far as Blessings. Third­ly, Those only exempt from Condemnation. Fourthly, Heirs of glory, Rom. 8.17.

Now then Beloved, Ʋse. see we, if we would know whe­ther we be beloved of God, or no; Look, hath God ele­cted us to Salvation? then indeed he loves us: And hence thou mayst soundly conclude, God loveth thee and holds thee deare; It is no Argument, God hath enriched me, therefore he loves me, Eccles. 9.1. Outwardly all things alike; God hath advanced me, therefore he loved me; See Saul: called me to be a Preacher, therfore he loved me; See Judas: till thou commest to Election, thou hast no sound argument that the Lord loves thee; yea, what ever afflictions betide thee.

This then labour to be assured of: Two notes are, 2 Thes. 2.13. 1. Faith of the truth; I meane not a gene­rall notice, or assent to the Truth, but beleeving of the truth, in respect of thy self; when God gives thee this Par­ticularity, and Propriety of Assurance, that is a token of Gods love and Election. 2. Sanctification of the Spirit, known by this, when thou hast ascended higher than Na­ture can reach unto; Nature attains to civill honesty; as were sundry Heathen famous for morall vertues, of Tem­perance, Justice, &c. but when the very inward affecti­ons are renewed, there is the triall of true Sanctifica­tion.

Signs of it are: 1 Hatred of sin, because it is sin; this a note of a sanctified heart, detestation of sin because sin. 2. Purging of our selves, as well from little, as from great sins, 1 Thes. 5.22. 3. Conscionable walking in all Gods Commandements, Luk. 1.6. Psal. 119. Lastly, Hatred of the World, and Afflictions, for Righteousness sake, Joh. 15.19. Mat. 5.11.

A second generall thing, Observ. how the Lord putteth diffe­rence in his Election and Love between parties neerliest conjoyned: Esau Jacobs brother, of the same Parents, of the same Birth, Conception, yet Jacob loved; The like we see in many places; two in company, the one received, the other forsaken; two in a bed, the one received, the other refused; Father sometimes chosen, Children refused, as Abraham and Ishmael, Isaac and Esau, David and Ab­salom.

Let no man therefore please himself in this, Ʋse. that he is born of a religious Parent, or hath religious Kindred; as the Jews, Joh. 8.33. They had Abraham to their Fa­ther, See Mat. 3.9. Think not to say, we have Abraham to our father; Indeed, A blessing it is, to be born of religi­ous Parents. 1. Because within the outward Covenant. 2. Benefit of holy Education. 3. Vertuous Examples: but Ezek. 18. If the Son shall turn from his Fathers ver­tuous example; It is his curse, that ever he had such a Fa­ther, by consequent. 4. Temporall mercies thou mayest partake by their means, as the Lord speaks of Ishmael, Gen. 17.20.

Now, as touching Election it self; for the unfolding of it, this order is observable; to shew, 1. That it is. 2. What it is. 3. Of whom. 4. Why, or the Cause Motive.

For the first, that it is, Infinite are the places to prove it, Mat. 22.14. Few chosen; Mat. 24.24. The Elect from the foure corners of the World; And it confutes that sot­tish error of some, otherwise learned, that will have no­thing determined certaine, touching mans Election, before his Birth; but that the Lord made man without deter­mining any thing certain touching his finall estate. Object. Then vaine Holy life? Answ. Not so, for that is the meane of attaining the right end, Heb. 12.14. Object. Vaine Exhortations? Answ. Not so, for they also are Means. Object. Freewill taken away, and fatall necessity [Page 14]brought in? Answ. Necessity of Infallibility only, not forced to believe; but God that works the wills, knows how sweetly to frame and encline them.

For the second, What it is; It is an Act of God, whereby he chooseth and calleth some out of mankind, to be Heires of Salvation: Or, as Bellarmine well de­scribes it; A part of Providence, whereby some certaine men are mercifully selected out of the mass of Destructi­on, and directed by infallible means to life eternall.

But, see we the cause moving God thereto: False cause, Prevision of good works; that no cause, for we were predestinated to be holy, Eph. 1.4. Not because we were holy; And 2. Rom. 9. directly excluded. 3. The very end of Election crossed, which is, to shew the works and glory of Gods grace. 4. The first cause orders the se­condary, not, on the contrary; not good use of free-will foreseen; See Ioh. 1.13. Jam. 1.18. Regeneration not caused thereby, much less Election: Nor could any incli­nableness of will be foreseen in perverse man; not Faith, for that is a fruit of Election, Act. 13.48. 1 Cor. 7.25. And, not cause of vocation, but effect; much less of Electi­on; Not Christ himself; Reason is; for that Christ as Mediatour, falls under decree of Election; the end first thought on before the means: True cause, the good will and pleasure of God, Mat. 11.26. even because he would; and, Rom. 9.15. He hath mercy on whom he will have mercy.

It teacheth us to ascribe all the glory of our Election, Ʋse. Calling, and all fruits thereof, unto God; and still to say, that God chose me, was his grace, not my merit or obedience.

Of whom.] Mat. 12.14. Of a few, as appears by the fruits, as faith, sanctification, holy obedience; Few, not in themselves, but comparatively; as a bag of sand hath a numberless number of sand, yet in comparison of all the sands of the Sea, even as nothing: And let no man say, [Page 15]This is hard in the Lord; for, that any one is chosen, is his Free grace; and he may do with his own what him plea­seth; It is his meer good pleasure, to magnifie his grace up­on his own.

First then, Follow not the Multitude, for they go the broad way. 2. Strive to enter in at the straight gate; and let this warne thee, to labour, and endeavour the more diligently to strive to make thy Calling and Election sure.

And hated Esau.] That is, Reprobated Esau: Now, that there is Reprobation, appears, because there is Ele­ction. 2. God hath not Mercy on all. 3. There are Ves­sels of wrath prepared to destruction; Rom. 9.22. and Jude 4. ordained to this Judgement. 4. Effects, denyall of means to many for Salvation.

If any aske what it is? Reprobation is an Act of God, whereby he determines, not to have mercy on some, but to leave them to destruction, for the glory of his justice. For the moving cause of Election, that that may be known, we are to conceive the Acts of Reprobation to be two. 1. A decree, not to have mercy; this Absolute, and hath no other cause, but the Will of God; And let none say, this is injury, for God is bound to none, Rom. 11.33. therefore, Saint Paul refers all to Gods Will, and ad­mires the depth of this secret, which had been vain, if the cause thereof be foresight of sin and disobedience. 2. The second Act, is ordination into punishment and Damnati­on; this hath some respect unto sin, being an Act of Ju­stice, in respect of Execution: And therefore, though it be true, that God refuseth to shew mercy, only because he will; yet he ordaines no man to damnation, but for his Sin; Judas damned for his sin; Comparative, why this, not that, no other cause, but Gods Will.

Of whom.] Of the greatest part of the world. Ob. Means vouchsafed to all? Answ. Not so, Mat. 11.21, 22. and to whom vouchsafed, the end is, to deprive [Page 14] [...] [Page 15] [...] [Page 16]them of excuse. Object. Christ ransomed all? Answ. Not so, Joh. 17.9. Inst. 1. Pet. 2. Answ. The place to be understood, of the Power of a Master over his Servant.

Ob. Then God cause of Damnation? Answ. De­ficient, not Efficient, being not bound; besides, betwixt the Decree and Execution comes sin. Marvaile not at this, That the most part of the world believe not, Ʋse. nor are con­verted; God hath armed us against this Temptation. 2. See here the endless love of God to us whom he hath chosen; that leaving many, nay, the more part, that had deserved as much as we, yet chose us and left them. Signs: 1. Denyall of means finall. 2. Cursing of the means unto them, Isa. 6.10. 3. Their own contempt of the means vouchsafed. 4. Apostacy finall, Heb. 10.26, 27. These not known to us, wherefore we hope well of all, till the Lord discover.

VER. 3, 4, 5.

And I hated Esau, and laid his Mountaines and his He­ritage waste, for the Dragons of the Wilderness; Where­as Edom saith, we are impoverished, but we will return and build the desolate places: Thus saith the Lord of Hosts, They shall build, but I will throw down; And they shall call them the border of wickednesse, and the people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.

1. GOds Protestation. 2. The peoples Exception. 3. The Lords Confirmation of what he protesteth, by an argument from an effect, wherein he appeales to themselves, for witnesses: De hoc supra; Hatred of Esau manifested by a sign, their desolation; where the Anti­thesis is understood.

Wilderness for Dragons, that is, without Inhabitant, as Isa. 34.13.

Hence observe, That externall afflictions are unto Re­probates, testimonies of Gods hatred. Reason, Because no such are freed from the curse of the Law, Gal. 3.19. branches whereof even those outward afflictions are, Deut. 28. examples are extant; Not the least Sickness, Infamy, Penury, Famine, Banishment, Death, all stand unto such, in the nature of Curses, as the Law propounds them; A sign of which is, For that they all work to­gether for evill unto such; whereas it is contrary in them who love God, Rom. 8.28. They do but harden such, as Pharaoh; or cause blasphemy, as in many, bringing out into the eyes of men the hidden Corruption of the Heart. Object. If any shall say, They are made testimonies of love? Heb. 12.6. Answ. So are they to Gods Children, not to Reprobates: To them, they are fatherly Chastise­ments: To these, severe Punishments; a sign whereof is, That they are driven, by them, the farther from God.

Hence then it will follow. Ʋse. That from Corrections we cannot conclude certainty of Election, or of the Love of God: No man can thus reason, The Lord follows me with crosses, therefore he hath chosen me to Salvation; For, To some men they are pledges, and testimonies of his wrath and hatred, and as one well terms them, Atri­um inferorum: And therefore vain is that conclusion of many, from Corrections to Gods love: As, How often heare we it, from profane men; They doubt not, they say, but God loves them; Why? Because he follows them with Judgments; never without one cross or another, in Children, Goods, good Name, Body, Mind. In summe: These Externall things are ever to be measured, according to Persons; not Persons according to them. It is true, That Crosses to Gods Chosen, are tokens of his love; but crosses to a Castaway, are Pledges of his hatred; And though it be said, That whomsoever God loves, him he corrects; yet is it not convertible, That whomsoever God corrects, him he loves. Saul had his punishment, as well [Page 18]as David his Troubles; Ishmael Famine, as well as Isaac, &c. Yet neither beloved God.

What then is to be done, in this case, for comfort? If thou wilt have comfort in a Cross, look to this; Art thou chosen? called, &c. Then Crosses are Comfortable; If no token of Election, suspect thy self.

I might apply this unto our selves, unto many amongst us, whom the Lord hath long followed with heavy judg­ments externall, robbing of Children, or heart-breaking with ungracious Children: Beloved, I say not, where these are, there the men are hated; but yet, where these things are amongst some, they are tokens of Gods Ha­tred.

What then to be done in outward Crosses? First, Look to their issue, and fruit, that they have in thee; As 1. If they humble thee for thy sins, Jer. 5 3. 2. If they bring neerer unto God, Hos. 5.15. 3. If they make thee feare before God, not only while they are felt, but after they are removed: Pharaoh cries peccavi, and promi­seth amendment while the Rod is on him; Esau howls whilest he is under the hand of God; the wicked Jews, Ezra 9. crouch, whilest the hand of God presseth them; but when a little ease is given them, they break the Com­mandements, ver. 10.

God otherwise corrects his own Children, Observ. otherwise Castawayes; I meane, in respect of the measure, and weight of his Corrections: Psal. 118.18. So David, The Lord hath chastened, and corrected me, but he hath not given me over unto death; Israelites carried Captives, as well as Edo­mites; but yet Israel returns; Edom is laid waste, Isa. 27.7, 8. Not smitten, as he that smote her; For, 1. In mea­sure. 2. In the branches. 3. To purge sin, ver. 8.9. Not so with the wicked; See 2 Cor. 4.8, 9. His own, for a time, Isa. 54.7, 8. His enemies for ever, Mal. 1.3.

The Reasons may be these.

1. The Promise of God made, of love, to his people.

2. The difference of their sins: It is true, that Gods Children are sometimes overtaken with the same sins, that others are; But, though the same sins, yet not in like measure committed; One, with an high hand: The other, of frailty.

And this should comfort Gods Children against all common judgments, wherewith the Lord shall chasten, Ʋse. or visit us; As, what have we not cause to expect, in regard of our sins? Wicked men foolishly thus reason, to the de­luding of their soules, Isa. 28.15. though a plague run over all, yet it shall not come nigh them; for, they have made a Covenant with Death, &c. Gods Children may better thus reason, though they cannot assure themselves to be exempted from common Calamities, yet, from the measure of them; For with the Lord, they are at agree­ment.

Beloved, What plagues we, in this Land, have cause to feare; The Commonness, and height of sin, in our Mul­titude, and that communication with them, in a measure, by Gods Children, who seeth not? And it is good for us all, to prepare to meet the Lord by Repentance: But yet, this is our comfort; there shall be a difference be­twixt the Righteous and Wicked; betwixt him, that ser­veth God, and him, that serveth him not. The means, whereby the Lord provides for the comforts of his own Servants, These: 1. He delivers them from the Tempta­tion, as he did Lot, Noah, &c. 2. Or else provides a mean for restitution, Ez. 9. 3. Comforts inwardly, in af­flictions. 4. Takes from evill to come, 2 Kings 22.20.

Edom saith, we are impoverished, but we will return, Ver. 4. Observ. and build the desolate places.] Mark here the nature of wicked men, opposing themselves to the power of God, and the course of his Judgments, & providence: We are impoveri­shed, but we wil return & build the desolate places; Isa. 9.10. Ephraim, in the pride and presumption of their hearts, say, The Bricks, indeed, are fallen down, but we will build [Page 20]it again with hewen stones; the wild Fig-trees are cut down, but we will change them into Cedars. Pharaoh, though he sees, the more he oppresseth, the more the people grew, through Gods blessing; yet ceaseth not to attempt their destruction: And, when Israel flies, yet ceaseth not to pursue them, till he be destroyed with his People. Exod. 14. The Scribes, and Pharisees, though they see still the Dis­ciples growing, and the number of Believers to be multi­plied; yet, cease they not to persecute; So was it with Saul against David.

And, Ʋse. at this day, How strive men with their Maker, the Potsheard with the Potter! though they see the hand of God against them, yet still are fighters against the Lord; See Act. 5.39. Gamaliel yet could thus say, If it be of God, ye cannot destroy it, except you will be found fighters against the Lord: But, let Gods children learn to humble themselves for their sins, under the mighty hand of God: more prevalent to turn away Gods wrath, is unfeigned Repentance, than all the power and might of man: It is ex­cellently said of Job, Cha. 9. v. 4. He is wise in heart, and mighty in strength, who ever was seen against him, that hath prospered? And, how vain such contentions are, he sheweth by his might, in the mightiest Creatures: This therefore let us do, when as we shall see the Lord against us; humbly deprecate his judgments, but feare to stand out against him.

They shall build, Observ. but I will throw down.] When God means to destroy, no man can withstand, or hinder deso­lation; The Ephraimites promised unto themselves Rest­ing, the Lord had denyed the contrary, therefore they perish. An 130 years after the death of Christ, the Jews, by the leave, and help of Julian the Emperour, attemp­ted to re-edifie their City and Temple; but mark, how the Lord, because his Counsels must stand, and because he will be known to be true in his threatnings, Ruffin l. 1. c. 38 causeth feare­full thundrings, lightnings, and Earthquakes to arise, [Page 21]many of them slain, and all driven from their attempts: And other stories record many huge hosts of Jews, at­tempting the recovery of their Holy Land, and their di­persions: The like ye may see in the Lords dealing against Antichrist; many attempts have they made to de­stroy, with the name of Luther, and Calvin, the whole truth of God, and to re-establish their Kingdom of Ido­latry; but yet see we him blasted by the breath of the Lords mouth; and though an utter consumption cannot be expected till the brightness of Christs coming, 2 Thes. 2.8. Yet this they can never hope for, The recovery of their full power, and dominion they once had in the Christian world.

What doth this teach us, Ʋse. but to tremble before the Lord, when as we see his judgments begin to take course against us; and to take heed, how we harden our selves to his resistance, that is, to our own utter overthrow and desolation? It is the fashion of many, when they see the Lord crossing their attempts, or weakening their State justly, for their sins, yet still to attempt their forti­fication, without humbling themselves for their sins: But it is vain to strive, when the Lord will destroy; In these days of security, how many fond, and profane speeches have been heard; That they will not cease till they have brought Corne to such a rate, &c? Beloved, it were well to depend upon Gods blessing, if we had turned from our sins: But, thus desperately to oppose against the will, and decrees of the Lord, without humiliation, how vain is it?

And they shall call them the border of wickedness.] It may be demanded, what was the cause of this irrecove­rable desolation brought upon Edom? These speciall sins we may see set down, Num. 20.18. Ezek. 25.13. Jer. 49. & alibi; but specially, if ye read the Prophecy of Oba­diah, where this judgment of God is denounced against the Edomites, and the causes thereof specified.

One was unkindness to the people of God, denying them, in their passages, common courtesies, Num. 20.18. Another was, Cruelty against his Brother Jacob, in that, not only they helped them not against their Adversaries, but were partakers with them in their cruelty: And third­ly, Insulting over them in their afflictions, ver. 10.

Now then mark here, How fearefull a sin it is, and how the matter of extreme desolations, Observ. cruell usage of the people of God: The Lord delights in this Title, The avenger of his people, Luk. 18.7, 8. and therefore, as James hath it, Chap. 5.6. Ye have condemned and killed the just, therefore howle. Beloved, This is the common, and cry­ing sin of this Land; unkindness, and cruelty offered to the people of God, especially, to the Lords Prophets, and his Annointed, and for which we have just cause to feare an heavy judgment: And our own Congregation is not free; How many lewd miscreants tollerated in the height of iniquity? If any man make shew of Religion, he only denyed common courtesie, and happy he that is first in his Affliction; and how triumph they in such a mans calamity? Let such feare, They become not a By­word.

Ver. 5. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.] We have here the use of this judgment, amongst the people of God, namely, The celebrating, and praising of the great power, and might of the Lord, in the destruction of the Ene­mies of his people.

Hence learn we, To have our eyes open upon the judg­ments of God; Observ. That no judgment, whether generall, or personall, may pass our observation. The Reason is, be­cause they serve excellently to make our hearts stand in awe of the Majesty of God, and to admonish us of our own danger, in case of like misdemeanour; See 1 Cor. 20.

And here the blindness, or negligence of our people, must be blamed; Ʋse. Many are the judgments that we have [Page 23]seen, and heard to be executed upon particular places. That fearefull inundation, those overthrows by thundring and lightning; the beggary of Drunkards; hardness of heart in Persecutors: Our eyes should be open, to take notice of this judgment; partly, for our own admoniti­on; partly for the praise of Gods mercy, for exempting us. And lastly, To celebrate the praise of the power, and justice of God, in the desolation of his Adversaries.

Object. May we then rejoyce in the overthrow of Gods Enemies? Answ. Not simply, as their destructi­on, but as manifestations of his glory; See Exod. 15. Judg. 5.

VER. 6,7.

A Son honoureth his Father, and a Servant his Master: If then I be a Father, where is mine honour? And if I be a Master, where is my feare? Saith the Lord of Hosts, unto you, O Priests, that despise my Name; ye offer polluted bread upon mine Altar, &c.

THe second sin here taxed, is, The despising of Gods Name, that is, sleight regard of the worship of God: Where first, is proved, that greater regard is due unto the Lord, by a reason drawn from the double power of God, Fatherly, and of a Master: If a Father, I should be honoured; but a Father: The proposition is proved, for, A Son honoureth his Father. 2. The sin, and the parties, to whose charge it is laid, despising of Gods Name, to the Priests. 3. Their exception, and deniall. 4. The Lords reply, by an instance, ver. 7. un­cleane Bread. 5. The doubling of the exception by the Priests. 6. A second reply of the Lord, likewise, by in­stance.

Observ. 1 The first Note we have here, is this, That Civill, and Domesticall subjection is approved by God: The autho­rity [Page 24]of Masters, and Fathers, &c. this is apparent; For Masters Authority, read Gen. 16.9. To Hagar, Go and humble thy self to thy Mistris; Mat. 8.9. The speech of the Centurion approved by our Saviour; a clear point; 1 Cor. 7.21. Eph. 6.5. Col. 3.22. That ancient error, in the Appostles dayes, reproved; and their Reason, from the quality of Masters; If good, then equall: If evill, what dominion? I answer, If good, the rather to be obeyed, 2 Tim. 6.2. And, though there be equality of right to Gods Kingdom, yet disparity of power, in re­spect of externall state: If evill, yet to be obeyed, 1 Pet. 2.18. 1 Tim. 6.1. though not in evill; the Reason, it hinders not faith, 1 Cor. 7.21. Contrary causeth blasphe­my of Gods truth.

Observ. 2 The next thing here observable, is, How God must be acknowledged, not only as a Father, but as a Master also; and duties to him performed, mingledly, of feare and love: As a Father, we love; as a Master, we must feare; there­fore, thus propounded, 1 Pet. 1.17. Father, which judgeth; The Reason is, because, If without love. or respect thereto, it is slavish; if without respect to Majesty, sleightly; Best duties done, when both are mingled, Rom. 11.22. both bounty, and severity; one causeth chearefulness, the other, reverence.

Now then Beloved, Learn we to acknowledge the Lord to be such unto us, Ʋse that in all duties performed, those two vertues, Love and Feare may meet together: And what ever duty thou performest, consider God, not only as a Father, to wink at imperfections, but also as a Master, to correct severely, contempt: But these ye shall see disjoy­ned, in most mens practice: Some talk of Gods love, and mercy, and, he will spare as a Father; but, will you see what this naked consideration of the Love of God, and his mercy, breeds? either absolute neglect, or sleight performance of holy duties: Some apprehend God, as a severe, and strict Master; and that meditation wrings [Page 25]from them some services, but slavishly performed, and therefore not acceptable unto God: He best doth duties, that mingleth both; thus heare, beholding Gods love, that makes thee cheerefull; considering his Majesty, that makes thee reverend; Thus pray, thus live, 1 Pet. 1.17.

That despise my Name.] How, if any aske? They offered uncleane bread, that is, profaned the worship of God; Bread put, Synechdochically, for any Sacrifice; For the understanding whereof know, that there were certaine Beasts, by Gods ordinance, uncleane, some cleane; the distinction we have, Gen. 6.7. some that God had san­ctifyed, to be offered in sacrifice; some otherwise: This their first sin, That they offered such things, as God had forbidden to be offered.

There cannot be a greater contempt offered to the Name of God, than to offer unto him things prohibited: Observ. The Gentiles, and Israelites, condemned for this, though full of Devotion; they spared not their own Sons, & Daughters, from offering them in sacrifice: In 1 Sam. 15. Saul had reserved the Amalekites Cattell, yea, the fat of them, for sacrifice, yet, is deprived of his Kingdom, because the Lord had cursed them with a Curse,

And therefore, Let this teach us to take heed how we, Ʋse. in the substance of Gods worship, offer him any thing, that he hath either forbidden, or not enjoined. Will­worship, it is the common sin of our People; Fasting in Lent, the highest point of Devotion; outward gestures, a great part of their Religion; their eye should be to what the Lord enjoineth, and labour for a right under­standing of the manner, and ends of enjoyning.

And ye say, wherein have we despised thy Name?] Note here the nature of an Hypocrite, ready to justifie himself, when the Lord himself reproves, Observ. and layeth sin to his charge: gladly would they seem righteous, in the sight of God; and put off from them the Accusations laid to their charge: Our Saviour layeth this sin to the [Page 26]charge of Pharisees, Luk. 16.15. Ye are they that justifie your selves before men: This was Eves fault, Gen. 3. shift­ing her fault off to the Serpent, Adam, to the woman; Saul, I have obeyed the voice of the Lord, 1 Sam. 15. The Reasons 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, Ʋse. 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 H [...]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, Ʋse. 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; [Page 27]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, Ʋse 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 [Page 28]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, Ʋse. 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 [Page 29]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 Linfie­woolsie, 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, Ʋnblemished.] 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 Present to our Land-lord we carry with all submission; To God we come, hand over head. To our friends Table we pass not humanity, and before our Brethren, we carry our selves reverently; Com­ing to the Lords Table not regarded.

Ver. 9.

And now, I pray you, beseech God, that he will be gracious unto us: this hath been by your means: Will he regard your persons, saith the Lord of Hosts?

A Denunciation of Gods judgment against both Priests, and People, in respect of their profaning of the worship of God: The judgments denounced are these: 1. The rejection of their Prayers, and Sacrifices. 2. The translating of his worship, from them to the Gentiles.

The passage unto this Denunciation, by prolepsis, on this manner: It is true, that in these things we have been faulty, but we will pray before God, that he may have mercy upon us. Sub: By an ironicall permission, or injunction; well, saith the Prophet, do so, I pray you; pray before God for mercy; And he gives a Reason; E manu vestrâ est hoc; as if he had said, you indeed, had need to pray, for, by your means (that are the Priests,) all this profanation of the worship of God, hath been committed amongst the people: Had you better instru­cted them, and rejected their lame Sacrifices, profaneness could never have grown to such a head.

2. A correction. Will the Lord accept? (The interro­gation implies the stronger Negation) that is, He will not accept your Persons, that is, approve you, or your Prayers.

A heavy judgment of God it is, to have our Prayers rejected from acceptance; Observ. therefore this set down, here, as one heavy punishment; See also, Isa. 1.15.

The Reasons. 1. Our own indigency of all good that may comfort. 2. Exposed to all dangers, bodily, spiritual. 3. Prayer made the only mean, to obtaine good things, Mat. 7.7. To remove evills, Jam. 5.13. Common judg­ments, 2 Chro. 7.14

Take we heed of this judgment: Ʋse. In what state soever it pleaseth God to place me, at home, or abroad, in liber­ty, or bonds, in plenty, or want, sickness, or health; me­thinks, yet, so long as free entrance stands open to the throne of grace, and the Lord is ready to heare, when I cry for help, there is comfort. And, be my state never so prosperous in outward things, while God turns the deafe eare towards me, and is as one that heareth not, I am miserable.

And as of the Judgment, so, of the causes: Many I might reckon up, as, 1. Ignorance of the Mediatour. 2. Asking things unlawfull; or, to ends unlawfull, Jam. 4.3. More specially, impenitent living in any sin, Joh. 9.31. God heareth not sinners: and Psal. 66.18. If I regard wicked­ness in my heart, the Lord will not heare me; Mark the phrase, If I (regard) wickedness in my heart; if my affe­ctions, and purposes, be to abominations: And, let them all lay it to heart, whose hearts, and affections are en­tangled, in the sins of the world: Our people, they are generally thus minded; They may whore, and sweare, and drink, and be drunken, &c. all the week; and a little Sundaies Lip-labour in Prayer must serve to propitiate for all their week-daies abominations: But, know, God hears no Whoremonger, &c, ordinarily such.

Particularly, Let me touch some speciall sins: Amongst the rest, these are eminent.

1. Contempt of the publique Ministery; See for this, Pro. 28.9. and Pro. 1. Now then, consider what we are to think of all that Lip-labour of recusant Papists, they pray by number, and think, for that, they shall be heard: Recusancy in our people, in forsaking the Assemblies; ei­ther, of desperate profaneness, or, as thinking private devo­tions are better services; they can serve God at home; just like, as if some Justice of peace, when he is called to some speciall service for the King, at the generall Assize, or Sessions, should answer, He would serve the King at [Page 32]home; And, how many present in the Congregation, whose hearts tremble not at the Word?

A second particular sin, in this kind, is, Pro. 21.13. Lack of commiseration of our Brethrens necessities; though men, so disposed, make long prayers, yet the Lord will not heare.

A third, that here mentioned, Careless performance of the worship of God; this makes all services abomina­ble: Amongst other Sacrifices acceptable to God, there was one especially pleasing, namely, The (whole) burnt offering; Figuring, perhaps, that fervent affection that should shew it self in every service, performed by us to our God; See Rom. 12.11. other temper better fits in any thing, than in the service of God.

Again, Is it such a judgment, not to be accepted in praying? A heavy judgment therefore, to be void of the spirit of Prayer, and Deprecation; as Zech. 12.10. And, this the state of our people, that cannot pray.

This hath been by your means.] That is, the offering of blind, lame, &c. And so you shall see, in sundry Scri­ptures, sins of People imputed to defects of Teachers.

If any demand, why? For default of better instructi­on, and neglect of duty that way; or, 2. In regard of lewd life, causing the people to abhor the offering, 1 Sam. 2 17. and drawing them by example. Or, 3. By admit­ting the lame sacrifices, without reproofe, or rejection.

But, thus we see, That the sins of the people are impu­ted to the Minister, Observ. if he, at any time, be defective in du­ty; ex. gr. their ignorance laid on the Ministers, when they faile in instruction; their profanations imputed to them, when they faile, in admonition; Ez [...]k. 3.16, 17, &c.

The Reason whereof, is this Principle; What sin thou hinderest not, within bounds of calling, that sin is thine, by participation, and thine, as if thou hadst committed it; the Reason, because there lay on thee a bond of duty, to hinder it; as Neh. 13.17. What evill thing is this that [Page 33](ye) do, in breaking the Lords Shabbath? [ye] do, because ye hinder not, by authority, and power of the sword.

And this should teach us, to take heed, 1 Tim. 5.22. that we partake not in other mens sins; Ʋse and as by no other means, fo neither by this, admitting the lame and blind, for sacrifices: To apply it particularly: This sin may we incur, by admitting a blind Idiot to the Lords Table; whose Sacrifice, how can it but be blind, when as, alas! He knows not what he doth, neither is able to discerne the Lords Body: Surely, if the Lord impute to the Levites the profaneness of the people, because they ad­mitted their Sacrifices, without difference; how Mini­sters can be free from profaning the Lords Ordinance, that admit the blind and lame to the Lords Table, I see not.

And this, methinks, should stay the fury and malice of unreasonable, and evill men, against Ministers, in this behalf; that they are carefull not to admit, hand over head, every man that offers himself to the Lords Table: Now, Lord be mercifull to my personall sins! I know, if he should enter into judgment for the sins of mine own Person, I am not able to abide it; but, if the Lord will also impute to us the neglects of our people; can any blame, if we desire to keep off that burthen?

And, let no man say, The Minister is excused, and the sin is only the Parties, that adventureth; This plea, if it could have holden, might have been made by the Priests of the Jews: They offered such as the people brought; had they brought better, better they would have offered; yet this made their sin, because the Lord had forbidden the offering of such, upon what pretence soever brought unto them.

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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, Ʋse. Mal. 3.14. [Page 35] 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, Ʋse. 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, [Page 36]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; Ʋse. 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 re­established in full power; But, first, particular Congrega­tions may, though not in full power; yet in some power; and, let us all fear before God.

For the meaning of the words: Papists have thus abu­sed the Text, to the stablishing of their Idoll of the Mass: And, Bellarmine, when he comes to handle this place, calls it, Insigne testimonium pro sacrificio Missae.

For orderly proceeding; First, see what they call the Mass: Namely, A Sacrifice of the New Testament, What the Po­pish Mass is. wherein Christs Body, and Bloud, is, in unbloudy manner, offered to God the Father, for propitiation for quick, and dead.

For this Sacrifice they thus reason, out of this place, viz. This Sacrifice must either be the sacrifice, whereby Christ offered himself, on the Cross; or, the sacrifice of the Jews; or spirituall sacrifices if Christians; or else, the sacrifice of the Mass.

Not the Sacrifice of Christ; for, that was offered, in one place, without the Gates of Hierusalem, Heb. 13.12. Nor Jewish Sacrifices: For, this is opposed to Jewish Sacrifices; and they were to be abolished, and determined in Christ: Nor, the sacrifices of Christians: It remains, therefore, that it is the Sacrifice of the Mass.

Now, that we assume, is, That it is to be understood of the spirituall sacrifice of Christians, 1 Pet. 2.5. But, that this cannot be here meant, they thus reason: First, The sacrifice here spoken of, is called absolutely, Mincha, A Sacrifice, or Incense; but, when the Scripture speaks of spirituall Sacrifices, it useth a Terme diminuent, signify­ing the Analogicall, and improper use of the word. I answes, Not so alwaies: for, Rev. 5. & 8. Prayers called Incense absolutely, without a Terme abridging; and Psal. 51.17. The sacrifices of God are a broken spirit.

A second Argument; Because this sacrifice was to suc­ceed the sacrifices of the Jews, and was never before of­fered; But, Prayers were offered before? Answ. That ground is false; For, the Propher speaks only of a Sacri­fice, that, in other manner, should be offered; whereas, 1. The Jews offered them with other Ceremoniall rights; Christians should offer them, without those rights. 2. Whereas, those Jews offered, in Hypocrisie [...]; Christi­ans should offer them, in righteousness Ma [...].

A third Argument; The Prophet speaks of in Sacrifice to be offered; by (Priests) of the new Testament; But Prayers are offered also, by (People.) I answer, Not so; but a Sacrifice to be offered by all the people, in the Chri­stian Church; who are all made Priests unto God 5 Pet. 2.5. Rev. 1.6. And whereas they object, That the Lord [Page 39]promiseth to purge the Sons of Levi. Answer, Though the high Priest figured Christ; yet, the common Ranke figured all Christians.

A fourth Argument; One sacrifice; but, spirituall sa­crifices many. Answer, Nomen speciei pro individuis; as man, for all men.

A fifth; A (pure) offering; but so are not spiritual Sacrifices of Christians, according to Pro estants. An­swer, Though impure in themselves; yet pure, 1, by accep­tation; because accepted as pure, for Christs sake, 1 Pet. 2.5. In respect, that God covers iniquity in his Children; Num. 23.21. He seeth none iniquity in Jacob; there (is) abundance; but he (seeth) none, that is, taketh notice of none, 2. Pure, in comparison of hypocriticall Jews, as, Hab, 1.13. Some are said to be righteous, in comparison; The wicked devoureth him, that is righteous, in respect of himself: So, these Sacrifices in Christians, pure; not sim­ply; but in respect of those, that hypocrites offered amongst the Jews, 3. Pure, in respect of sincerity, and single heartedness; pure, from hypocrisie: such Evan­gelicall purity is; every where, spoken of, as, Mat. 5.8. 1 Tim. 5.22. And thus, we see their cavills answered.

Now, as touching their sacrifice of the Mass: These things our Divines have disputed. 1. Against the matter. 2. The Instrument. 3. The effect of it. 1. That it is a sacrificing of Christ, is needless, Heb. 10.14. Christ ha­ving perfected for ever them that be sanctified, by his one Oblation of himself. 2. Remission of sins perfectly ob­tained by Christ; and where remission of sin is, there needs no more Oblation for sins, Heb. 10.12, 14.2. Against the Priesthood; no orders of Priesthood, but Leviticall; and, after Melchizedech, Leviticall abo­lished; Melchizedech [...], Heb. 7.24.4. Against Propitiation; For, first, No shedding of bloud; And, secondly, Christ, the only Propitiatory. 5. Against the manner; modo incruento, in an unbloudy manner. [Page 40]Answer, 1. Absurd, that bloud should be offered, in un­bloudy manner. 2. How propitiatory, if without shed­ding of bloud? Heb. 9.22, 28. Object. Called sacrifice, by Fathers. I answer, By representation, as Christ was said to be crucified before the eyes of the Galatians, Gal. 3.1. So Lombard: Or, 2. Propter adjunctam gratiarum actio­nem, eleemosynas, preces, corporis Oblationem.

See we then, what is here meant: Namely, The spiri­tuall sacrifices of praise, prayers, obedience of Christians; called Incense, by Analogy; the Type for the thing there­by shaddowed; as also, for that it is usuall with the Pro­phets, to describe Christian worship, by the tenour of Jewish Religion.

This then, the drift, and meaning of the Prophet; that, whereas the Jews, like hypocrites, had prophaned and polluted the worship of God; It should come to pass, that the Gentiles should offer pure sacrifices, that is, in pure manner, worship and serve God, not as hypocrites.

This worship of the Gentiles is set out; 1. By the place, where. 2. By the manner, how. 3. By the persons, whom. 4. By the ground, apprehension of the Majesty of God.

First thing, here, observable, is, The difference of the New Testament, Observ. from the Old, in respect of the worship of God: And, it is thus; 1. Amplitude; because, where­as, before, Jews only worshiped; Now all Nations do him service. 2. Whereas Jewish worship was tyed to Pla­ces, we may, now, in every place, lift up pure hands; See 1 Tim. 2.8.

And this helps us, first, to understand many places of Scripture, Ʋse. that seem to import an universality of Gods grace, in respect of every particular person in the world; as, that is taught by Papists; That to every particular man is given sufficient grace to be saved, if he will; For, Christ dyed for all, &c. But, these generall speeches are to be interpreted, with reference to the state of the Church of God, before Christ, amongst the Jews; that whereas, [Page 41]before, Jews only were his people; Now, in respect of right, all Nations are admitted; Eph. 2.17, 18.

Again, Mark here a benefit singular in the New Testa­ment; that the Lord hath not tyed us to the Temple, on­ly, in his worship; but, in every place, in the Field, in the Bed, in the Family: Joh. 4.21.

By Gentiles, the Persons; See their state, Eph. 2.12. Now called to be worshippers of God; See also, Observ. Rom. 15. Mat. 28.19. Go teach all Nations. And, let not us forget to praise God for his mercy; we, who were even hea­thenish, yet now admitted to be of the houshold of faith.

The quality, Pure.] The services of Gods Children, done in faith, and obedience, are pure in the eyes of God, Observ. by acceptation; See 1 Tim. 2.8. Lift up pure hands: I say, done in faith, for, otherwise, all unclean to the unclean, Tit. 1.15. and, secondly, in obedience, when things are done, that God commands: I add, last of all, by accep­tation; to exclude that Doctrine of Papists, touching per­fect inherent Purity: Now, that they are not perfectly pure, by inherence of inherence of purity, appears. 1. Be­cause sanctification imperfect, Rom. 7.20. 2. Because Gods Children pray, to be judged in mercy; So David, Psal. 143.2. 3. Cannot justifie. Object. But it proceed­eth from the Spirit of God, and grace of Christ. I an­swer, Yet through imperfect instruments, which defile them; The perfectest Scrivener marrs his proportions, by an ill Pen; The perfectest soul, though it move perfectly, yet cannot make a lame man, to walk upright; The cun­ningest Musitian makes not an untuned Instrument sound perfectly; The purest water is defiled in a muddy Chan­nell: How then pure? By acceptation, as above, 1 Pet. 2.5.

And this should comfort Gods children, in all their weak services, thou they cannot do them, Ʋse. without many im­perfections. 1. If thy person be united unto Christ; thou [Page 42]art judged (as in Christ) not, as in thy self, 2. If appre­hension of Christ, in every service. 3. If there be striving against impurity. 4. If bewailing of imperfections.

Lastly, Observ. the ground of pure worship; apprehension of the greatness, and Majesty of God: Ever according to apprehension of greatness, so is veneration performed.

Labour then to know the greatness of that God, whom thou servest; and that, by experience; otherwise, thou canst never with that humility, and reverence, perform his services, Heb. 12.27, 28. Consider, then, the Power, the Justice, the endless Mercy of that God, to whom thou performest thy due worship, and service.

VER. 12.

But, ye have profaned it, in that ye say; The Table of the Lord is polluted, and the fruit thereof, even the meat is contemptible, &c.

IN the eleventh verse, A judgment denounced against the Jews; viz. the taking from them his Word, and Worship, and giving it to the Gentiles: Here, a Reason given of that judgment; That they had polluted the Name of the Lord; proved by particulars, three in number, v. 12, 13. And, ver. 14. A Curse threatned.

The parts two: 1. A Crime imputed. 2. A Curse de­nounced. The Crime, polluting the Name of God; am­plified, by specifying particulars. 1. The Table of the Lord is polluted. 2. His meat contemptible. 3. That un­der the shew of devout service, they served him with the basest. Curse, ver. 14. with other reasons; All compri­sed in the description of these Hypocrites. 1. By their Title, Deceivers. 2. By their fair promises. 3. Slender performances.

Table, for Altar; Altar, for sacrifice, and service: [...]; is polluted, that is as a common profane work, in per­formance [Page 43]whereof speciall reverence is not requisite: Pol­luted my Name, Ezek. 36. Not, that any reall blemish can come to the Majesty of God; but for that their Facts were such, as, in their nature; tended that way: So that the sence is; My Name, and Majesty, which you should tremble at, and reverence, you have (as much as in you hath layen) blemished, and dishonoured, by your unreve­rend, and unrespective behaviour in my worship, and by esteeming so lightly those things, that I have ordained for your maintenance.

It is an high point of dishonouring the name of God, Observ. either, basely to judg of, or, perfunctorily to perform the worship of God. The Apostle, 1 Cor. 11.29. speaking of one part of the worship of God, celebrating the Lords Supper; thus notes the sin of such as come, without due preparation, to that Sacrament; Their sin is, that they di­scerned not the Body of the Lord; that is, whereas the Bread, and Wine, at the Lords Supper, were separated from common use, and set apart to represent the Body and Bloud of Christ, and so ought, with all reverence, to be received; They came to that holy Banquet, as to a com­mon drinking; they discerned not the Lords Body, that is, put no difference betwixt those holy Elements, and other ordinary repast, but came thereto, as to an ordinary banquet: See the hainousness of the sin, in comparison, and, in the punishment: Ezek. 33.31. The Lord speak­ing of the sin of that people, in hearing the Word of God, notes their vile, and unreverend practice; that they came, indeed, to heare, but how? As if they had been to hear a Caroll, or idle Song; so far were they from trembling at his Word.

And, mark, whether it argue not a base conceit of the Majesty of God, thus slubberingly to do his worship? Take the Comparison, that the Prophet makes, Offer it, now, unto thy Prince.

Ʋse 1 See we, then, whether this high profaning of Gods [Page 44]Name be not rife in our people: And, Beloved, consider it well; ye shall see it generall: It is a great part of the worship of God, to hear, as we ought, the word of God read, and preached unto us, by his Ministers; yet see, whe­ther that the Lord complains of, by Ezekiel, chap. 33. be not the generall sin of the people; that Preaching seems to them, Prating; and the learnedst Sermons, of no better esteem, than old wives Fables: The celebrating of the Sacraments an high part of Gods worship; yet see, how those, in whom superstitious reverence is abolished, pro­fane contempt is evident, not only by unreverent leaving them, but by unreverend handling them: we justly con­demn Popish Adoration, but, it is too too evident, that they scarcely sinned more, In Idolatrous adoration, then we, in careless handling these holy mysteries; In medio virtus: Adoration of the hoast we must all detest, as abominable Idolatry; but, profane irreverence should be as much fled from. Prayer, a principall part of the wor­ship of God; yet, how sleightly performed, that wan­dring of the eye, and idle gazing, in the midst of devoti­ons, argues unreverence, &c, Yea, let me aske the hearts of Gods own Children, whether we have not all cause, in in this point, to condemn our selves, and pray with Naa­man; The good Lord be mercifull unto us in this. How leap many from their ordinary Callings, into the Temple? and rush illotis manibus, ad sacra.

Ʋse 2 Let me, therefore, in the second place, exhort as Paul, Heb. 12.28. Let us have grace to serve God, that we may please him; How is that? with reverence, and fear. Mark Reasons; we cannot otherwise please God; It is not babling in prayer, but reverence in prayer, that God accepts; not hearing, but trembling at his word, Isa. 66.2. Not receiving, but discerning the body of the Lord. 2. Our God is a consuming fire, that is, though gracious unto his Children, yet incensed even by them, his wrath burns, though not to their (utter) destruction, yet to their heavy [Page 45]astonishment. 3. Eccles. 5.1, 2. Gods Majesty, our baseness. 4. Amongst heathen, a Principle; Ʋt ne quis ad sacra, illotis manibus. They had their purgings, and purifyings, before they came to worship their Idols; and they shall 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.

Ʋse 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 [Page 46]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, [Page 47]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 [Page 48]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, Ʋse. to take heed of this practice of hypocrites; as our Saviour warneth, on another occa­sion, Mat. 6. I say not, but it is lawfull, and necessary, to manifest devotion, that others may be drawn by our good example, Mat. 5.16. But this, to affect the sight of men, and to call spectatours, as Jehu, to be witnesses of our Devotions, that savours strongly of hypocrisie. Heare Christs reason; all is not lost that is done in secret: though men see not, God seeth, and hath his book of remembrance written, for those that feare him, Mal. 3.16. 2 Thy piety will best be manifest, by Gods reward; In this life, his blessings shall follow thee, so that men shall say, surely, this man fears God, though condemned by us; for the Lord rewards him; or else, after this life.

And it reproves this vice, so rife in all states, whose own tongues must be the Trumpets of their own Praises; but, saith Solomon, Let another mans mouth praise thee, and not thine own: Hast thou been bountifull to the poore? [Page 49]Let their Lips bless thee, and let thy works praise thee, Prov. 31. and, let it be thy desire, to approve thy heart unto God, to be upright: Take heed of vainglorious ostentations; they are the brand of hypocrisie.

A second property of an Hypocrite, is this; devoutest in pretence, slenderest in performance; Here, they say, they are tyred, with bringing so heavy a sacrifice, when, [alas!] So slender, that they might blow it away: read Isa. 58. and the Pharisees, Mat. 23. Emptiest Vessels sound loudest; and the veriest Hypocrite pretends most devotion.

See this, at this day, in Church of Rome; Ʋse. none in pre­tence, fuller; none, in truth, emptier, of sound devotion: How many prayers have their Monks? creep at midnight to their devotions, to their Mass, &c. as if they were the devoutest men in the world; And, what are all their pray­ers, but meer Lip-labour? it being their rule, that Pray­ers never so barbarous, though without understanding, are acceptable unto God: And, how many, [alas!] in the Church of God, that would seem Pillars, on whose shoulders the whole building of the Church rested; in­deed, doing nothing, either by Doctrine, or life, that tends to building; like antique faces that ye shall see in Churches, at the bottome of pillars, that seem to bear all on their shoulders, being nothing else, indeed, but the meer complements of building: And, amongst our people ignorant, whose lips move faster, in their private devo­tion? Or, whose prayers more idle, and abominable? Having neither knowledg of the Word, to direct, nor faith, to assure them, nor sence of wants, to enflame their desires of obteining.

Well, Beloved, Let this ever be noted, in a Child of God, his performances most, his pretences least; and, this the brand of an Hypocrite, to pretend greatest, and pra­ctice the least devotion.

If we take our common reading; that varies from the [Page 50]originall Text, though it be consonant to the Analogy of faith: Two other notes of unsound people, in the wor­ship of God, are here propounded: 1. Wearisomness in the worship of God. 2. Impatience, and murmuring at divine impositions.

Wearisomness in the worship of God, Observ. A note of an unsound heart; Amos 8.5. When will the new Moon be gone? Reasons of this, are: 1. That their minds are set­led on earthly things, and they are their Treasure; and thence it commeth, that every thing is irkesome that de­teyneth from them. 2. Lack of love to the Majesty of God; for surely, to such as love God, his Commande­ments are not grievous, 1 Joh. 5.3. As it is said of Jacob, that his seven years service seemed unto him a short time, because he (loved) Rachel; So, &c. 3. That they feele no sweetness in the service of God; as Peter, 1 Pet. 2.3. If they had ever tasted, how sweet the Lord is, they would long after the sincere milk of the Word.

Now see, whether this note of an unsound heart shew it self in our People, in hearing, prayer, &c. See but the be­haviour of carnall men: At an idle Stage-play, men can sit half days, and nights; at their Cards, and Dice, whole nights; drudge after the world, all their life long, and never weary; but, when we come to a Sermon, every minute beyond the houre, seems tedious unto them, their devotion spent; and ever in Preaching, and Prayer, that is commended, short and sweet: Now, this I dare say; A man thus [alwaies] calling for shortness, (for that the ser­vice is wearisome) gives evidence, he never tasted of the sweetness of the Word of God: A Child of God is of an indefatigable desire, and unwearied endeavour, Isa. 58.13. They call the Sabbath a delight, Psal. 110.3. They came willingly at the days of assembling, Psal. 1.2. Their delight is in the Law of God, and therein they meditate, day and night; And, David again, When shall I be satis­fied with the pleasures of thine House? Psal. 42.2. And, [Page 51]though it be true, that upon the best of us, sometimes, such irkesomness creeps; yet this I know is true, it is be­wailed of Gods Children, and earnestly striven against by all means.

VER. 14.

But, Cursed be the deceiver, which hath in his flock, a male, and voweth, and sacrificeth unto the Lord a corrupt thing: For, I am a great King, saith the Lord of Hosts, and my name is dreadfull among the heathen.

HEre followeth the second part of the Chapter: A Curse denounced, wherein these Particulars: 1. The Curse. 2. The Reasons. First, From description of Hy­pocrites. Secondly, Of Gods Majesty. In the description of the Hypocrite; we see, 1. His Title, A Deceiver, Ma­chinator, a plotter, and deviser, how to deceive, to wit, with shews of devotion: Deceivers they are: 1. Of God, in intention, dealing cunningly with him in his wor­ship, vowing many things in extremities, performance none, or slender. 2. Of men. It shall not be amiss a little to note how: First, one cunning they have, that they may seem holy, and devout; they are commonly first, and sharpest in censuring, and condemning others, Mat. 7. In the mean time, dissolute in their own lives; and the least moats they can espy in another, their own beams in the mean time, dissembled; our Saviour carped at, for conversing with sinners, and oppressors; themselves noto­rious for rapines, and extreme oppression: A cunning sleight, and rife, at this day, among many; That they Censoriously, judg of others, take liberty over-enough, in their own lives: Whereas, true love covers, 1 Pet. 4.8. and is compassionate, Gal. 6.2. A second cunning they have, in deceiving men withall, is externall conformity to the parts of the Worship of God; when as, in private [Page 52]life, none more negligent, or careless, then they: If a man had seen the devotion of Pharisees, in their Prayers, would he not presently have said, behold, a devout man! yet, in private life who more abominable? measure thy self, then, by private carriage. But, their worst deceit is, That by all this, they beguile their own souls, as Jam 1.26. failing of all their intentions.

And voweth.] Their second property is, that they are forward to vow the best, in their extremities; when Gods hand is upon them, nothing too dear for him; but, when Gods hand is removed, as if they repented their forwardness, they serve him with the corrupt: This ye may see, in Pharaoh, when Gods hand was upon him, Mo­ses and Aaron sent for, sin confessed, great mind to let Gods people go; when Gods hand removed, then, to li­mit and distinguish; they might, but, their children must stay; then, (they) might go, but their Cattle must stay behind.

See we, whether this be not, in our people; when fear of death oppresseth them, then, how carefull will they be? If God restore them to health; then all but delusion, as in Achab; A little for ease; health restored, no token of humiliation, or repentance: So, in spirituall extremi­ties, whilest conscience affrights; all the world for a con­science; yet presently, their old By as taken unto; Gene­rall vow made in Baptisme broken.

Now, Beloved, Let us beware of this mark, and brand of Hypocrisie; and what we vow, let us make conscience to performe; it is ill dallying with the Lord: Let me add the Curse, as a reason to press it; Curse outward, Eccl. 5.4, 5. Inward, in hardness of heart, as we see in common practice, their last end worse, than their beginning.

And here I may take occasion to treat, shortly, of the Doctrine of Vows.

A Vow is a solemn, What a Vow is and holy promise made unto God, deliberately, and with advisement, whereby we bind our [Page 53]selves to do, or omit something, that we know is accep­table unto him. I call it, first, A promise; next, a solemn, and religious promise, to put difference betwixt promises made unto men; Thirdly, unto God, because, this a part of Invocation, and Confession: The matter of Vows, things acceptable unto God.

Whether they may be made, under the Gospell? I take it, yes: perhaps, not that necessity now, that then was; but yet, lawfulness the same; because, 1. Helps of devotion, when rightly understood. 2. A common Vow made in Baptism, renewed in the Lords Supper, after the ordinance of God. 3. As testimonies of thankfulness, &c. Yet, indeed, sundry Caveats there are herein to be obser­ved; let me touch the principall. First, Some concerne the matter of Vows; In this matter, are two things: 1. Lawfulness, 2. Possibility. Lawfulness; for, when we vow things unlawfull, we profane the name of God; nor can this be acceptable unto God: Against this condition sinned those Jews, that had bound themselves with Vow, and Oath; not to eat, till they had slain Paul; and those vile wretches, amongst the people of Rome, that with so­lemn receiving of the Sacrament, bind themselves to the murther of the Lords Annointed: Such those of our peo­ple, our Gallants especially, that vow revenge; and that Vow once made, no means of appeasement; thus, Vows that should be bonds of obedience, become obligations to rebellion, and disobedience.

2. Possibility of things, in our power, that we have ability, by grace, or other means, to perform; for, what a dallying were this with the Lord, and how presumptuous, on our part, to vow what we have not power to per­form. Thus sin Papists, at this day, in vowing continen­cy in single life; A thing out of compass of mans power, except there be speciall grace given of God: And, Object. where­as they say, so are repentance, new obedience, but, by grace, possible. Answer, Grace is of two sorts; Answ. one ne­cessary [Page 54]to Salvation; such repentance; this promised to all Gods Children, upon their endeavours: The other speciall, and given to none, but by speciall priviledge. 1 Cor. 7.36.

A second Caveat to be respected, is, the state of our Persons; namely, That they be sui juris, Free men; Rea­son is, because otherwise, there is a disjointing of Gods Ordinance, and a robbing of men of that honour, which God hath given them: Therefore, Num. 30. when a Child, or wife, hath vowed any thing, without privity, and consent of Superiours, the Lord gave them power to abrogate it: And therefore they, in the Church of Rome, that allow unto children authority to vow Monastical life, without free consent of their Parents, abominable.

A third thing to be regarded, is, the manner, and grounds of vowing; See Eccl. 5.2. Be not rash with thy mouth, &c. Deliberation, in this case, much to be regarded; as, first, of the matter, wherein Jephtah sinned, Judg. 11. Secondly, Whether we have assurance of strength, and power, to perform what we vow, 1 Cor. 7.35. otherwise, we make them snares unto us, and unnecessary entanglements. Thirdly, Whether God call us thereto, or no; for, then may we assure our selves of assistance in performance; And this calling is gathered; partly, by necessity; partly, by assurance of ability. Fourthly, the end; not merit; but, as helps to us in obedience: So, if a man shall find a Vow may be a bridle unto him, for some excesse, or a spurr to devotion; lawfull: not otherwise. Fiftly, That it be done seldome, and sparingly; otherwise, Satan gets advantage, and such wounds are grievous. Sixthly, That we be void of presumption; and therefore, good in all Vows, to interpose that condition; if God will, if God permit: Many, through presumption, have fallen, to their more grievous wound, as Peter, &c.

Last thing, is, performance of Vows; every where ur­ged, as Eccl. 5.4. & Psal. 116.18. Vovete, & reddite; vow, [Page 55]and pay unto the Lord; Vovete, is hortatorium; yet, red­dite, imperatorium: wherein, ancient Divines require three things. 1. Haste to performance, Eccl. 5.3. Defer not to pay it; this, in the common vow of Baptism, violated. 2. That it be full payment, without diminution; See Eccl. 5.5. I did not foresee what would betide; as Ana­nias, Act. 5. Pharaoh, and our people. 3. Discretion; this the sin of Jephtah, as Hierom saith, he was, in voven­do stultus; In reddendo, impius: Folly he shewed, in vowing; for, if it were generally understood, then, if a Dog, or an Ass had met him, he should have perform­ed it; again, as foolish in performance; For, 1. The Law of God had provided redemption of some, even lawfull Vows. 2. Being so fondly vowed, rashness was to be repented, but the Vow not to be performed: Votum du­plex, absolutum conditionatum.

Lastly, About dispensation with Vows; the quaere is, whether dispensable, or commutable? Answer is, when as lawfully made unto God, cannot be dispensed withall, but by the Lord himself, for none can dispence with the Commandements of God: Therefore, Papists here taxed.

And, let the Use of all this be thus much unto us; Ʋse. That what we have vowed unto God, we make conscience to perform, and so to perform, as we have vowed, Eccl. 5.5. Vows are of two sorts; publique, and solemn; singular, and private, &c. I would be Author to no man to be hasty in vowing; seriously weighing humane frailty; but, if he have vowed, let him make conscience to perform.

For, I am a great King.] First, in largeness of com­mand. 2. In power of administring; as appears, that he hath all Creatures at his command; therefore styled, Lord of Hosts: His Kingdom is, of power, of grace; of power, over the very wicked; seen, in restrayining, in over-ruling, in destroying his Enemies: Of grace, in col­lecting, in protecting, in glorifying his Church.

The Use is, Ʋse. that we, therefore, serve him, with reverence, and fear, Heb. 12.28. According to greatness, reverence usually proportioned; It is fearfull to fall into the hands of the living God.

My name is dreadfull among the heathen.] His name, that is, Himself: Dreadfull, that is terrible, and withall reverend; Terrible, to the Wicked; reverend, to his dea­rest servants: There is, indeed, a double fear of God; one, servile, and even astonishing: The other reverentiall, and is nothing else, but that awe, and filiall reverence, that is in Gods Children towards his Majesty; And it ariseth from these grounds: 1. One is apprehension of the Ma­jesty of God. 2. Beholding of his Judgments. 3. Appre­hension of his love.

Thus they differ: 1. In causes, and in manner of ap­prehending Gods Majesty; wicked apprehend him only as a Judg, and an Avenger, Jam. 2.19. The godly, as a Father, also, in Christ, Hos. 3. ult. 2. In effects, slavish fear drives utterly from God. Gen. 4.31. 1 Sam. 28.7. Filiall brings nearer unto him. 3. Slavish fear, torments; Filiall, comforts. 4. Slavish fear restrains, indeed, because hell provided; filiall, because sin offensive unto God.

Try how thou fearest God; Thou canst by no better mean know it, Ʋse. than this here prescribed, by thy reverend carriage in the worship of God.

CHAP. 2. VER. 1, 2, &c.

And now, O ye Priests, this Commandement is for you: If ye will not heare, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of Hosts, I will even send a Curse upon you, and will curse your Blessings; yea, I have cursed them already, because ye do not lay it to heart, &c.

SUmme of the Text, A perswasion of the Levites to do their duty, in reforming the worship of God; by an Argu­ment of the perill of the contrary neglect.

Parts.

  • 1 A Preface, ver. 1
  • 2 A Commination; where­in are three things.

1. The condition interposed, which if neglected, the judgments threatned shall certainly be inflicted.

2. The Judgments threatned; as, first, Curse of their Blessings. Secondly, Corrupting their seed. Thirdly, Ca­sting dung in their faces.

3. The Reasons: First, from the Lords mercy towards them. Secondly, their swerving from that Covenant, and the example of their Predecessors; the foulness whereof is amplified.

The Preface hath in it, an Apostrophe, and turning of the speech generall, to the Persons of the Priests.

Collection hence, this; It is lawfull for a Minister, in Preaching, to particularize, that is, to direct his reproofs, Observ. [Page 58]threatnings, &c. to particular persons, and States; See Hos. 5.1, &c. Christ, to Scribes, and Pharisees.

Reasons, What is spoken to every one, seems spoken to no one: And hence is that shifting of the stroke of the Word from themselves, through the subtilty of Satan, Hypocrisie of heart, and love of our sins. Secondly, The Apostle gives this Precept, 1 Tim. 5.20. That we should thus deal even with Elders; whose credit (if any) should be most spared; if they sin openly, rebuke openly: Reason, That the rest may fear.

Caveats here are: First, That the Fact be publique, Mat. 18. In private sins, another course to be holden, so long as any hope of Reformation appears. 2. That it be evident; either, by the Fact, or, by Confession; or, by Witnesse, of the fact; See 1 Cor. 5. of witnesses, 1 Tim. 5 19.

And this the Doctrine, the Practice whereof so distaste­full to carnall men; Ʋse. whose sins, though never so notorious, and scandalous, may not be pointed at, except in gene­ralities: And, generall Preaching, generally applauded by most, as standing best with a Ministers discretion: But, Beloved, if we will follow the wisdom of Gods Spirit in the Prophets, and Apostles, we shall see another course warranted to a Minister, in notorious, and scandalous sins; Paul, in a publique Epistle, notes the incestuous person, 1 Cor. 5. And, why a Minister may not so deal with men publiquely offensive, I fee not; as, if there be any in our own Congregation, known Brablers▪ as, of late, the Fact is evident in one, whose bond to the good behavi­our might have taught him better carriage; To whom, if I should now, as Malachy here, turn my speech, and tell him, vengeance is the Lords, and, that he that smites with the sword, shall perish with the sword, I see not but I fol­low a president, beyond exception: And view, if you will; the small effects that come of generall Teaching, in all Congregations, where it is used; Little or no good done, while particular abuses, in particular persons, are [Page 59]generally only reproved: But, Learn we hence to submit our selves, without murmuring, to this kind of Teaching; and ever think, that Preacher preacheth best, that can best particularize; and in whose mouth, Prophecy is the discoverer of our secret, and particular corruptions, 1 Cor. 14.25.

This Commandement is for you.] To wit, of reform­ing Religion, and the worship of God.

So then, It is a duty specially belonging to Ministers, to see to the Reformation of Religion, Observ. and maintaining thereof, in purity; See for this, Tit. 1. Let us see how this is to be understood. Papists understand it, Exclusively, so that they would not have Civill Magistrates to have any thing to do, in matters of Religion, and the worship of God: Now, that even in matters Ecclesiasticall, the Civill Magistrate hath power of commanding, appears: 1. Signis, Deut. 17.18. A charge is given, that the Book of the Law be delivered to the King, not only for private information of his life; but, as Austin well saith, That he might provide, that others also observe it. 2. A minori, If Fathers, in Families, must deale in information of Housholds, how much more the King? 3. 1 Tim. 2.2. Godliness, as well as honesty, must be promoted by them. 4. Judg. 17. and 18. Neglect of Reformation is imputed to lack of Magistrates, which what argues it, but a duty to promote purity of the worship of God. 5. Kings in Judah, and Israel, blamed for tollerating abuses, commen­ded for care in reforming, Ergo, &c.

Briefly, That we may see, what the duty of Civill Ma­gistrates is, in this kind; See we what they may not med­dle with. Secondly, what concernes them, in duty, in this kind. 1. The execution of Ministeriall Functions belongs not unto them, because, they are not thereto called, Heb. 5.4. Therefore, Saul blamed for this, 1 Sam. 13. In that, being a King, he would take upon him, to burn Sacrifice; and Ʋzziah, 2 Chron. 26.16, is said, to transgress the [Page 60]Commandement of the Lord herein; and Amaziah well tells him, it is not for him to burn Incense; and, the Lord strikes him with Leprosie.

See we, now, what it is, that belongs unto them. 1 Ma­king Laws, for stablishing pure Religion, abolishing of false; See this, as, in Nebuchadnezzar, Dan. 3. so in Jo­siah, &c. commended. 3. To see to the execution of those Laws; So, it is said of Josiah, he compelled those that were found in Israel, and Judah, to serve the Lord, 2 Chr. 34.33. 4, To enjoine every Church-Officer, to see to his office, and place, 2 King. 23.4. 5. To assign to every one his particular station, and calling, in the Church, 2 Chro. 17.7. 6. To correct, and punish omissions: So that, this Doctrine is not, exclusively, to be understood, in respect of the Civill Magistrate; but serves only to awaken the Priests, that were, in this point of duty, most negligent: And, parts of the Priests duty, this way, are: 1. To teach. 2. To exercise Discipline,

Therefore, how well they discharge Ministeriall Offi­ces, that are the foremost in corrupting the sincere wor­ship of God; consider we: Corruptions in Religion are of two sorts: 1. In matter. 2. In manner. In matter, when means of worship not prescribed, are brought in by men, as Mat. 159. How full of such Corruptions is the Church of Rome? In manner, when abuses in the wor­ship of God, are tolerated: Secondly, See here, what we have to answer to that common objection of the people; That we meddle where we need not, when we oppose our felves to corruptions in Religion: As, to insist in one par­ticular, Profane abuse of the Sacrament; the common saying is, The unworthy Communicant shall himself smart for his profaneness, True; yet the Minister also, For, to him is this Commandement given, to inhibit, as much as in him lyeth, all profaning of the Lords holy Or­dinances.

Proceed we to the threatning: Observ. Wherein we may ob­serve, [Page 61]how the Lord, in threatning of Judgment, interpo­seth condition of obedience, and repentance; which if per­formed, the streame of Gods judgments is stayed; See Jer. 18.7, 8, 9, 10.

Ʋse 1 See then, how true it is, what the Lord professeth of himself, Ezek. 33.11. That he delights not in the death of sinners, but rather would, they should convert and live, that every mouth may be stopped: And see, whether ever the Lord was hasty (before warning) to execute judgment upon any people: The old world had corrup­ted their waies before God; yet not suddenly swept away, but Noah (a Preacher of righteousness) given to warn them; So, in Sodom, Lots example, and admoni­tions; So Hierusalem; often would the Lord have ga­thered them; with our selves, the Lord hath thus dealt.

Then, that we may avert, and turn away the judgments of God from us: See our duty, of two branches: Ʋse 2 1. To hear, that is, with attention and regard, to mark what the Lord requireth of us. 2. To lay it to heart: And, this duty hath in it two things: First, Due consideration of what the Lord enjoynes. Secondly, Resolution, and care, to put it into practice; the other without this, no­thing. Lastly, To give glory to God, by reforming abuses, crept in upon us.

Beloved, The Lord hath come near unto us, in sundry judgments: Pestilence hath long dwelt in our Land; Fa­mine and scarcity have been oft amongst us: greater Judgments may be expected, if these be neglected; and yet, who cares to heare? Or, hearing, who considers? Or, considering, who reforms? So that, just must needs be our destruction, whensoever the Lord shall bring it upon us.

See the Judgments: 1. Curse their blessings, that is, weaken their abundance. 2. Corrupting their seed, so ta­king away hope of recovery. 3. Cast dung upon their [Page 62]faces, that is, extremity of vileness, and contempt: And, the cause of all this, corruptions in Religion.

Corruptions in Religion cause of most judgments of God: Observ. See Neh. 13.81. Did not your fathers thus, and all this wrath is come upon us? Jer. 44. Their Incense-burn­ing to the Queen of Heaven, true cause of Gods judg­ments; Hag. 1. The people wonder at their Famine; the Lord sets them down this, one true cause, and reason of it, His house lay waste, ver. 9, 10, Exod. 32. The Calf incenseth him.

See we, then, to what cause we may impute all those heavy Plagues, Ʋse. wherewith the Lord hath so long followed us; surely, no doubt, this the main, Neglect of Religion, and of the worship of God, in Princes, Priests, People. And, this let us all be assured of: Never to have peace, till abominations, this way, be removed from us: And, therefore, let us all be admonished, for our particulars, here to begin Reformation, at the worship, that it may please him, to turn away his fierce wrath, that he hath de­termined to bring upon us; many are the corruptions, that are grown in upon us, this way: Resolve we, every of us, with Josuah, cap. 24.15. As for me, and my house, we will serve the Lord.

I will corrupt your seed.] So then, God is he, that is, the inflicter of all judgments: Observ. From him come Famine, Po­verty, Infamy, &c. Amos 3.6. No evill in the City, but the Lord hath done it; So Isa. 45.7. Job 5.6. Affliction ri­seth not out of the dust.

Manichees, then, are here refuted, who dream'd of a double, Ʋse. or twofold beginning; one, Authour of good things; The other, of evill. For the understanding where­of, know we; That nothing is summum malum; inflicting of pains a part of Justice, and therefore hath in it some respect of goodness. Again, amongst our people, Luck and Fortune carry away all: But, though in respect of us, that know not second causes, some events may be termed [Page 63]casuall; yet in respect of God, all things are determined; not a sparrow falls to the ground, without our father, Mat. 10.30. Some stick in second Causes, impute famine to drought, &c. But, though it be true, that judgments are many times executed by second causes; yet so, as that the first Cause orders all, barrenness comes of drought, but the Lord makes drought; Hag. 1.11. I called for a drought, &c. Therefore, Learn we to whom, in all judg­ments, to resort; See Hos. 6.1. To the Lord, it is he who smites, and he only must heale.

VER. 4, 5.

And ye shall know that I have sent this Commandement unto you, that my covenant might be in Levi, saith the Lord of Hosts. My covenant was with him, of life and peace; and I gave them to him, for the fear, wherewith he feared me, and was afraid before my Name.

FOllow now the Reasons▪ 1. From the speciall mercy of God bestowed upon them, and their fore-fathers: Gods Covenant was with them, of life and peace.

Now, Gods Covenant is of foure sorts. 1. Generall, made with all Creatures, Gen. 9. 2. With the Church, in generall. 3. With the Church of the Elect. 4. With some particulars, of some speciall graces: of this last, must this place be understood, God having entred a Covenant with them especially, to give them life, and peace

So then, with Ministers especially, hath the Lord made a Covenant of Peace, binding himself, especially, Observ. to be a mighty Protector, and gracious rewarder of them: And therefore ye shall see, in evill times, how the Lord hath given speciall charge of them; Touch not mine Anointed, and do my Prophets no harme; hath made speciall promise of assistance, and protection, unto them, Mat. 18. and we see sundry examples hereof; as, if ye read the whole [Page 64]Scriptures you shall not see any to whom more speciall de­liverances vouchsafed, than unto them; See in Jeremy, Elijah, Peter, &c. God was their portion.

And, this should be our incouragement, unto whom the Dispensation of the word is committed, Ʋse 1 couragiously to do our duties; Jer. 1.18. It is true, that of all men, we are most subject to the hatred of the world, as being those whom the Lord hath called to deale with the sins of men; but yet, if we shall look up to our God, that hath made Covenant with us; least cause have we, of all others, to fear the malice, or power of Adversaries.

Ʋse 2 This should be an admonition unto the people, to take heed, how they attempt any malitious courses against them: The Lord hath said, concerning his people, in ge­nerall; he that toucheth them, toucheth the e Zech. 2.8. Apple of his eye; but, more speciall care of Ministers hath he, every where, protested: And, would God, this could sink in­to the hearts of those wretchless people amongst us, whose indignities and wrongs, no men taste more.

For the fear wherewith he feared me, and was afraid be­fore my name.] Here have we Levi's behaviour, in the Covenant, declared by the cause, effects, and signs of it. Feare of God, is an affection of the heart, whereby we reverence the Majesty of God, What the fear of God is. and flye from his offence, in all things.

Of it there are three kinds: 1. Meerly servile, such in Devills, Jam. 2.19. 2. Meerly Filiall, such in the Saints in heaven. 3. Mixt of both; which is that only, whereof we partake in this life: The first of these ariseth only from judgments, either felt, or feared; and only, in that regard, restraineth: The second, from Gods goodness, and feel­ing of his mercy, Hos. 3. ult. and, in respect thereof, cau­seth to depart from evill: The last, from both; partly, from fear of judgment; partly, from sence of mercy: But, let us see the properties, and effects of it. 1. It causeth a reverence of the Majesty of God; therefore, the Lord [Page 65]called, The fear of Jacob; and sheweth it self partly, in speaking reverently of God, and his services; partly, in trembling at his words; partly, in a seemly carriage in all things, as in the presence of God; together with a con­stant care to depart from evill, and a stout courage in good causes, and courses: Try by these things.

And, I gave them to him.] Here, we observe, That fear of God is his own gift; See Jer. 32.40. And, Observ. this ap­pears by that generall depravation of nature, whereby, since the fall of Adam, we are destitute of all saving grace, Rom. 3.18. Naturall men are thus described, No fear of God before their eyes; apparent, by effects contrary, run­ning into all excess of riot, without any bridle, or restraint, till this gift of God be obteyned.

If this be so, where is that Doctrine of free-will, Ʋse. taught by the Church of Rome?

And secondly, see the excellency of this gift; Jer. 32.40. set out in the Scripture, by sundry Arguments: 1. It is made the note of a Child of God; therefore, it is the usuall description of men Religious, to be such as fear the Lord. 2. Blessedness promised unto it, Blessed is the man that feareth the Lord. 3. The immunity that such men have, in common judgments.

Wherefore, bless God, if he have given it unto thee; and think him more mercifull to thee, in this, than if he had given thee all the wealth of the world, severed from it: This, indeed, by earth-wormes, commonly counted faint-heartedness; whereas it is, indeed, The highest point of wisdom, and courage.

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VER. 6.

The Law of truth was in his mouth, and iniquity was not found in his lips: He walked with me in peace, and equi­ty, and did turn many away from iniquity.

A second reason, why the Lord threatens to inflict those judgments, upon the Levites, was, their swer­ving from those good precedents set before them, by their Fore-fathers. And, it is handled in a plenary Comparison of unlikes; The Protasis whereof contains an explication of Levi's behaviour; The Apodosis expresseth their swer­ving from the pattern set them, ver. 8:

Now, before I proceed to particular handling, it is fit; First, to remove the glosses of Papists. Hence they infer, That it is possible for some man, in the state of this life, to walk so inoffensively, and perfectly before God, that he may merit, and deserve Salvation; one argument for which they take hence: indeed, they confess, that we can­not ordinarily live without veniall sins; but, without mortall sins, that is, such as deserve, in their own nature, death, we may: Now, against the state of such perfecti­on, the Scripture every where speaks: The Apostle, Rom. 7.23. expressing the state of himself, and others, in state of grace, confesseth, that he was led captive to the Law of sin; and, least they should say, they were veniall sins, he acknowledgeth them deadly, when as he calleth the corruption, whence they proceeded, to be a body of death: And, in many things, we offend all; shall we say, venially? Nay, deadly, Rom. 6.23. For, The wages of every sin, is death.

Hear the Reasons: 1. Because, but, in part, sanctified, 1 Cor. 13.15. 2. Knowledge, in part. 3. The perfectest fear tryall, in extremity of justice, which they would not do, were their works perfect, Psa. 43.2. 4. Taught to pray for forgiveness. Wherefore, if we may live free from [Page 67]mortall, only with veniall sins, why may we not perfectly expiate?

What then is that perfection, that the Scripture speaks of? Answer, 1. Perfection in Christ. 2. Perfection in Parts. 3. Uprightness, and sincerity of heart, in all du­ties, when we are free from hypocrisie; And this is that, here, commended in Levi.

In this verse, then, we have two things.

1. The behaviour of Levi; in two things; In Doctrine; and in life. In Doctrine, Truth, and it only: In life, peaceable, and equall carriage: In both, sincerity, and uprightness before God: Where, 2. we have the effect of these two, He turned many from iniquity.

See here the description of a true Pastor, Observ. in foure qua­lities: 1. That they are Teachers. 2. Teachers of truth only, without mixture of errours, or humane inventions. 3. That they are men of inoffensive life. 4. That they are upright in all these, and walk as with God. Their first good property, is, That they are Teachers; therefore, it is said, that the Law of truth was not only in his braine, or in his heart, but that it was in his lips, and in his mouth; therefore, we are called, Feeders of others, Joh. 21.15. Voices, Mat. 3.3. Aaron had Bells on the skirts of his Garment, and his sound must be heard, when he goes in­to the Tabernacle.

Second property, That, as he taught, so he taught truth, and meere truth, without wilfull mixture of false­hood, or other corruptions; therefore Paul, as he bids us preach, so to preach the Word, 2 Tim. 4.3, 4. and, it must be wholsome Doctrine; and, Pharisees are blamed, not, for that they taught nothing but errour, (for some truth they taught, Mat. 23.1, 2.) but, for that they (mingled) errours, and humane devices; Mat. 16, 6. as Lea­ven that soured the whole lump.

Third this, That as he taught well; so, he lived up­rightly, and inoffensively; a singular duty of a Minister; [Page 68]See 1 Tim. 3. As much care takes the Apostle, to instruct touching life, as a liberty of teaching: and Mat. 5.16. Let light shine by good works; See 1 Cor. 9. ult. and the mystery of Ʋrim, 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.

Ʋse 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 [Page 69]an one was, Judas: And, would God, many such did not discover themselves dayly; their sins cannot be hid, 1 Tim. 5.24.

Ʋse 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 [Page 70]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.

Ʋse 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.

Ʋse 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, Ʋse. 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; Heb. 10.25. For­sake not our assembling together. For this cause, many difficulties, and obscurities mingled in Scriptures; many things hard to be understood, 2 Pet. 3.16. perverted by the unlearned, [Page 70] [...] [Page 71] [...] [Page 72]and unstable; of which we may say, as the Eunuch to Philip, Acts 8.31. How can I understand, without a guide, or an Interpreter? And secondly, For this cause, it pleaseth God, by little and little, to give his graces; a little knowledg, a little experience; Wherefore? But that he may continually keep, as it were, an appetite, and edge, upon our desires? Therefore also many decaies, as in buildings, Ephes. 4. that what we seemed best to know, we forget; comfort and consolation, not stable, &c. namely, by this means, to evidence the necessity of using an Interpreter.

Therefore, Beloved, Vse. they are deceived, and do deprive themselves of much comfort, that content themselves with their own private meditation, and study of the word of God; and refuse, or neglect publique Ministry: That they use private endeavours, I blame not, but that they neglect the publique Ministry; this is their heavy sin, and unspeakable discomfort. And yet, I know a common opi­nion, and practice of many, that they are perswaded, by private reading, they may come to know God, in Christ, to Salvation. Now, Beloved, I will not say simply, but that some man, namely such an one, as to whom the Lord denies the publique Ministry, may come to saving saith, by reading; no nor, but that a man living in the Church, may come to a great measure of discoursing knowledg. But this I say, A man that may heare, and will not; and contents himself with private duties; he shall never come to know God, to Salvation. The Reason is, God usually breaks not his ordinary course, when it may be had. 2. He hath cursed all private devotions, where the publique Mi­nistry is contemned, Pro. 28.9. He that turneth his eare from hearing the Law, his prayer shall be abominable; his study, reading, all is accursed unto him: And therefore, mark when you will, such men, how it pleaseth God to give them up, many times, to foul and gross errors, in judgment, and life: wherefore, I say again, Despise not Prophecying.

He is the Messenger of the Lord of Hosts.] 1. His Of­fice. 2. The Author of it: See we the message, Rom. 10.15. 2. Cor. 5.20. From whom sent, from the Lord of Hosts.

Now, this teacheth us that are Ministers, sundry duties: Observ. 1. Not to add, alter, or diminish any thing of that Mes­sage the Lord hath put into our mouths; this the office of a good Messenger. Secondly, You that are the people, are taught, with meekness and reverence, to entertaine our Message, howsoever distastefull unto you; considering we are but Messengers. Thirdly; seeing Messengers of the Lord of Hosts; you are taught reverence to us, in respect of our Message: The contempt of a Minister, in respect of his Message, is the contempt of him that sends, Mat. 10.40. And, that contempt the Lord will never suffer to go unpunished: When 2 Sam. 10. David saw, how his Messengers, whom he sent to Hanun, to entreat of peace betwixt them, were used, or rather abused by him, his wrath is enkind­led, and justly, against him: And, let all those that despise Ministers, lay it to heart; Ye have heard of the sins of So­dom, and Gomorrah; and how the Lord made them en­samples of his vengeance; believe it, for the mouth of truth hath spoken it; very Sodomy it self, is not a heavier sin, nor more severely punished in hell, than this of despi­sing a Minister, in the saithfull discharge of his Mini­stry.

VER. 8.

But ye are departed out of the way: ye have caused many to stumble at the Law: ye have corrupted the Covenant of Levi, saith the Lord of Hosts.

ORdinary Pastors (many) erre, Observ. and teach false Do­ctrine: For Explication; Pastors of the Church, are of two sorts; some extraordinarily raised up by the [Page 74]Lord, extraordinarily assisted by his Spirit; such were Prophets, and Apostles, of whom Peter saith, 2 Pet. 1. ult. That they spake not, of any private motion, but even as they were inspired by the Holy Ghost: Ordinary, such as by ordinary calling are deputed to the Office of Teach­ing; of these, whether alone, or collected, it is true, they may erre.

First; That they have erred; See Mat. 23. Scribes and Pharisees sate in Moses Chair, had ordinary calling, and succession, without interruption; yet had they Leaven mingled with their Doctrine, Mat. 18.8. And, lest any should say. That [Singularly] they might erre, but not [Collected;] See Mar. 15.64. High Priest, and all as­sembled, and yet conclude of Christ, He had blasphemed. Secondly, if not, then because they spake infallibly, by inspiration of the holy Ghost: But, this not; for, then it will follow, that their decrees are [...], and so of equall authority with the Scripture. Thirdly, if not, this, either in respect of Multitude, or Wisdome, or Holiness, or Promise; but, first, Multitude frees them not, as in Achabs 1. King. 22. Prophets; and that warning, agree not with a Multitude, Exod. 23.2. Secondly, Not in respect of their Wisdome, for, they are not alwaies the wisest, that are assembled in Councells. Thirdly, Not in respect of holiness; for themselves confessing, They may be as lewd as any. 4. Nor in respect of promise. If any alledge, Joh. 16.18. An­swer. That promise, in that measure, made to the Apostles; and that, as well separate, as collected.

Besides all this; expetience sheweth it: Concilium Lao­dicenum approves only the books, that are now received; Trident concludes the Apocryphall; one must needs erre: Councill of Neocasarea, against second marriages, and will have Priests put them to penance, that admit them; yet S. Paul warrants them, Rom. 7.3. 1 Cor. 7.39. Coun­cill of Nice ordeined rebaptization for all, that had fol­lowed Paylus Samosetanus.

Object. The high Priest of the New Testament cannot. Answer, True, if understood of Christ: But, if of the Pope, ye shall see experience. Liberius subscribed to Arri­anisme John the 22 that the souls of the wicked should not, at all, be punished, till the day of Judgment, and this he sends Preachers to publish. John the 23. That the souls of men are mortall; and that there is no Resurrection, not Life after this. Honorius a Monothelite, and this he did dog­matizare, deliver by way, and as in the nature of a decree; What needs more?

Heare Reasons proving it: 1 Ignorance, 1 Cor. 13.12. 2. Imperfect Sanctification. 3. No promise of Infallible, and incessant assistance; that promise peculiar to Apostles, Joh. 16.13.

Let it teach us that wisdome that S. Paul prescribes, Vse. To try all things, 1 Thes. 5.21. 1 Joh. 4.1. and even to fill our selves with knowledg of the Word of God; And never so much admire any Minister, be his gifts never so reverend, as not to bring him to the common tryall, and touchstone: And, if ever this Exhortation needfull, now are the Times; wherein you shall see a manifest going out of the way, and a reviving of old Errours. And, in such Times, lamentable the case of men ignorant, or neg­ligent, this way; And, let no man say, Their Teachers shall answer. Though that be true, yet thou perishest also with them, Mat. 15.14.

Ye have caused many to stumble at the Law.] So sel­dome falls a Minister alone, but draws many with him in­to fellowship of errours, and corrupt manners; Observ. See 2 Tim. 2.17. their speech frets like a Canker, and encreaseth to more ungodliness; See Gal. 2.14. Peters example compul­sory, &c. Now, this causing many others to fall, is, part­ly, through neglect of Instruction; partly, through conni­vance; partly, through example: So that a Ministers Er­rours, whether in Judgment, or Practice, enwrap many ethers in the same condemnation; See Jer. 10.21. The [Page 76]Pastors were become brutish, therefore, all the Flocks of their Pastures are scattered; as when a maine stone in a Building, or a tall Cedar, falls.

Reasons: 1. Evill examples, in generall, are marvelous prevalent with corrupt nature, even as Leaven, or as a gan­grene, in the Body; but, especially those of Teachers, partly, through admiration of their persons; partly, through ignorance, or forgetfulness, rather, that those who know most, sometimes practise the least: and partly, through a fond opinion, that their Leaders shall excuse them.

Now, Vse. this should be an admonition to us, in place of Teaching to take heed to our selves, as well as unto Learn­ing, 1 Tim. 4.16.

So also you, the people, are here admonished of sundry duties. 1. As the Lord hath laid this charge on every of you, to pray, that the Gospell may have free passage, 2 Thes. 3.1. So, especially, to pray for this; that it would please God, as, to give gifts of knowledg, so especially of Sanctification, unto your Ministers, men, as your selves, compassed about with many infirmities, and whom Sa­tan especially labours to winnow, and sift to the very bot­tome: and what should many Reasons need? We see from our wofull experience, what impediments to the proceedings of the Gospell, the ungracious behaviours of lewd Ministers are: Pray therefore for us. 2. The power­full effect of good life.

And, Ʋse 2 as this duty is to be performed by you, in behalf of Ministers: So especially your selves, whom the Lord hath made Rev. 1.6. Priests, and Prophets to your family; learn you hence, of all the rest, to be most wary in your car­riage; Such Master, such Man; such Father, such Son, commonly seen in experience: And mark, if ye will, how the least of your Infants crept out of the cradle, like Apes, can imitate the Speeches, Actions, Gestures, especially, of Parents; and, if nothing else, yet let this restrain. Excel­lent [Page 77]is the benefit of it; wofull the issues of the con­trary.

Thirdly, sith this so; Ʋse 3 you are taught to arme your selves here-against: our Saviour hath made us wary against such misleadings, Mat, 23.3. where speaking of Scribes, and Pharisees, he thus admonisheth; do as they say, while they speak out of Moses Chair: And, every of you labour for so much knowledg of the word of God, that you may be able to judge, when they teach truth, when falshood; when they do well, when ill; See Joh. 10.27. The sheep of Christ heare his voice, know not a stranger. Hence know, that, in imitation, Christ sets us our limits, 1 Cor. 11.1. and, withall consider, that fel­lows in sinning, are fellows in punishment, Rev. 18.4. and, lastly, beware of too much admiring the persons of men; for, how much this prevailes to Heresie and impiety, wo­full experience teacheth.

Ye have corrupted the Covenant of Levi.] Here we have expressed the reason of Gods Commination, or threat­ning; partly, because the Lord had entred a Covenant with Levi; and partly, because they degenerated from the good example of their Predecessours, and so declined from the right way. The Protasis of this dissimilitude explaines the life of their Fore fathers, ver. 5, 6, 7. The Apodosis, the aberration of the Posterity, ver. 8. Levi walked with God, in truth, and equity; These turned out of the way; he turned many from iniquity; these caused many to fall, or to sin against the Law; He, ac­cording to the Covenant, feared God; These brake the Covenant of Levi,

From the body of the Text, we have two thing, Observ. wor­thy our observation: 1. Degenerating from the holy ex­amples of Predecessors, is a sin hainous in the sight of God. When the Lord shall, in his mercy, vouchsafe us holy pat­terns, and we are not by them moved to walk in their steps, this that the Lord hates. Therefore, mark, how conditi­onally [Page 78]he promiseth Solomon a blessing; if he will walk be­fore him, as David his father walked, in pureness of his heart, and righteousness, 1 King. 9.4, 5, &c. Cap. 11.4, 6. This noted as his blemish, that he was not, as David his Father; and, 1 King. 14.8. The Lord reproves Jeroboam for this, that he had not been as his servant David: yea, in many places, where worthy commendations of many Kings are recorded, yet this is added as a blemish, they did not as David, and other their Fathers.

And, this may not seem strange, in as much as even amongst men, rightly judging, this is a thing odious, to degenerate from our Lineage, and Predecessors; but, in Re­ligion much more. The Reason is, because the Lord hath, by so many Precepts, urged this duty upon us, To imitate and follow the steps of our Forefathers, when they walk­ed after Gods Commandement; Rom. 4. Walk in the steps of your father Abraham.

Or, 2. If we consider, how, by their example especially, the Lord effectually teacheth us, and gives them as guides unto us, in the waies of piety, and obedience: How po­werfull examples are, chiefly, of Parents, we see in com­mon experience. And, though God be mercifull, in teach­ing by his word; yet this may not be esteemed a small blessing, that it pleaseth him to give us guides, to go be­fore us, Jam. 5.10. Heb. 11. & 12.1. As, in a journey, it is somewhat comfortable, to have the way pointed out unto us; but more comfortable, to see another more skilfull, conducting us; and, if a man will then erre, his errour must needs be wilfull; even so, &c. Besides this, this dege­nerating is a blemish, and dishonour to the name of Pa­rents.

Let us now apply this, Ʋse. Generally, and Particularly; so as to be admonished thereby, to take heed of degene­rating from the holy Patterns, that our Fore-fathers have set us.

Beloved in Christ; God hath dealt graciously with us, [Page 79]in this Kingdom, in this kind; chalking out the way to Heaven, in the example of our Fore-fathers; so as, ex­cept we will shut our eyes, we cannot but behold the bea­ten track that leads to his Kingdom; how hainous shall declinings, and degenerations be in us▪

I will single out but a few of their worthy examples: 1. Their love of Gods truth manifested, especially, in these three particulars: First, their fervent desires to be hearers of it; as, whosoever shall read the histories of our Church, he cannot but acknowledg; as, 1 Sam. 3.1. The word of God was precious in those daies, when there was no manifest vision; how frequent was it with them, then, to ride many a skore miles to heare a Sermon, setting apart all worldly employments! But, alas! How are our people degenerated, in this kind! To whom when the Lord comes home, even in every of our particular Congregati­ons, yet audience not vouchsafed.

Again, How dear was the word of God unto them, when, for it, and to maintain it, in purity, how many of them laid down their lives, and shed their bloud! Read the histories of our Martyrs, set out for this end; and, you shall see how many, of all sorts, and conditions, the Lord then crowned with Martyrdom, and with what constan­cy they embraced the extremest torments, for Christs sake.

But behold, degenerate children! How do we flinch even at the least verball persecution, if it be but a scoff! and what they counted their glory, and that justly, we now count our shame; to be professors of the Gospell. Be­sides, in education of Children, and in straight charging of them, to maintain the truth, which they sealed with their bloud, how forward were they? O we slow-backs, in this necessary duty!

Time would faile me to speak of their temperance, the just condemnation of our gluttonous times; their peace­ableness, condemning our jangling; their hospitality, [Page 80]condemning our nigardly living to our selves: These things we can, oft, talk of; Lord! that we did make conscience, to walk, and to tread in their steps; we wonder, as Solo­mon, Eccl. 7.10. Why it is, that former daies were better, than these; though we enquire not wisely of these things, when our manners are so far worse than theirs.

More particularly; I doubt not but many of us can say, and that truly, that God hath given us our own imme­diate Parents, Patterns of many excellent graces, Gravity, Piety, love of Religion, Bountifulness, &c. shall t not be our sin, and shame, to degenerate, and disgrace our fa­milies? What greater shame can there be, than for the Son to talk of his Fathers Religion, himself living as an Atheist? Of his Fathers bounty, himself a niggard? Of his Fathers zeale, himself a luke-warme Monster?

Now, surely, as these sins are odious in whomsoever; So most odious in those, who have had so worthy Pat­terns, as examples, to go before them. To conclud this point, as Esay, in another case, Cap. 51.2. Consider Abra­ham your Father, and Sarah that bare you; Consider every of us, and call to mind their commendable parts; Surely, of all things, the Lord most hates degenerating Children.

In the second place, we may hence well observe; That the piety of the Parent shall not priviledge the degenera­ting Child from the wrath of God; Observ. but yet threatned as a judgment for swerving from their fathers footsteps: In Ezekiel, Cap. 18.20. The Lord purposely teacheh thus much: when the unthankfull Jews began to justifie them­selves, and condemn the Lord of injustice, for their affli­ction, as if they had smarted for their Fathers sins, only; The Lord protesteth, that the Son shall not dye for the Fathers sin; nor, on the contrary, a degenerate Child shall not live, by his Fathers righteousness, except he walk in his fathers steps: And, this that the Scripture affirmes, Hab. 2.4. The just shall live by his (own) faith.

Object. If any shall say, That the Lord hath some­where protested; That, for Davids sake, he would spare, as Solomon, Rehoboam, &c. 1 King. 11.12. Answer, It is true, that it pleaseth the Lord, remembring the righteous dealing of Fore-fathers, sometimes to bestow outward mercies upon degenerating Children: But then, these are not to them, in the nature of blessings; such an one may have wealth, but to his hurt, as Solomon speaks: Riches reserved to the hurt of the owners thereof. 2. Not the Child, but the Parent in them, crowned.

And, this should teach us, not to trust, Ʋse or vainly to put confidence in the righteousness, and obedience of our fore­fathers; as if we, for that, should escape the Lords wrath: yet this, Beloved, is the conceit of many ungracious children, that love to be telling of their forefathers piety, and love, and zeal; and how many descents Religion hath continued in their families, what their Fathers suf­fered for the truth; &c. And this is, indeed, a Blessing if men know how aright to use it: Its a Blessing, when the Lord permits a man a Religious Parent, as above; but, shall we, therefore, thinke, that we are priviledged from Gods wrath, being degenerate? nay rather, not much more laid open to his fierce Indignation, because of our declinings? was thy father Religious? Thou an Atheist? Heavy is thy Condemnation: Thy father fru­gall, Hospitable? &c. Thou a spend-thrift? Woe worth the time, that ever thou wert born of so righteous Parents, whose steps thou refusest to follow, and walk in!

Object. Promise made to parents and seed. Answ Rom. 9.8. To the seed that are such, by Imitation, condi­tionally, so that they Imitate, and tread in their fathers Righteous steps; As well, as to the seed, who are such only, by natural Descent.

VER. 9.

Therefore, have I also made you contemptible, and base be­fore all the people, according as ye have not kept my wayes, but have been partiall in the law.

FOllows now the punishment of this their sin; I have made you contemptible, &c. Wherein two things. 1. The punishment. 2. The cause of it.

Where, Observ. first, observe we, That base estimation amongst the people, is a punishment: even this, to be vilely estee­med, and disregarded amongst men, is a punishment; See vers. 3. cap. 2. And surely, if good Name, and Reverence, be a Blessing, then is Contempt, a Punishment.

Object. If any shall say, that this befell Christ, Psal. 22. A worme, and no man. Answ. This a part of his humiliation, Phil. 2.

Object. The Lot of the Apostles, 1 Cor. 4.9. Answ. With the wicked only, for otherwise, their feet are beauti­full, Rom. 10.15.2. Even they also have Sins to be chaste­ned; and this must be acknowledged, as a part of the Curse. Deut. 28.37.

This should teach us Humiliation, Ʋse under the mighty hand of God, for our many abasures, we are subject unto: there is no blemish in good Name, but comes for sin; and, he hath promised to Honour those, that Honour Him. Its true, that the Lord turns these things unto the Best, unto his Children, and brings good out of them, unto those that are his. As, 1. It seems to purge from Am­bition, and desire of vain-glory, a great hinderance of sincerity, Ioh. 12.43. 2. It works in us a care to approve our selves the more to God, that we may be glorious in his eyes. 3. It makes us more dye to the world: But yet, it's, in its own Nature, a Punishment, and many times, to Gods own children, a chastisement.

Therefore.] The cause followeth; whence we ob­serve; That vitious life breeds vileness of estimation; this casts the salt of the earth to the dunghill; Luke 14.34, 35. and, as its the Lord promise, to Honour those that hon­our Him; so, they that despise him, shall be despised, 1 Sam. 2.30. How did the Lord honour David, in time of his uprightness? How did that dog Shimei presume to raile at him, when he had defiled himself? 2 Sam. 16. yea, and how did his own Son faile, in duty towards him?

Ʋse 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: Its 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.

Ʋse 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 [Page 84]threw off obedience, they began to Rebell; John Baptist feared of Herod, because he knew him to be a just man; Mat. 6.2 [...].

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, Ʋse. 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. [Page 85]Now, not every such preferring, is partiality; For, there is a preferring of one before another, warrantable; there­fore, its 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, Ʋse. 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, Ʋse. Eph. 4.3. It should abate pride, teach to avoid partiality in any thing; and, would God, in all things, we could consider this! it would be a bridle from many injuries, and injustice,

VER. 11, 12.

Iudah hath dealt treacherously, and an abomination is com­mitted in Israel, and Ierusalem: for, Iudah hath pro­phaned the Holiness of the Lord, which he loved; and hath marryed the daughter of a strange God: The Lord will cut off the man that doth this: the Master, and the Scholler, out of the Tabernacles of Iacob; and him that offereth an offering unto the Lord of Hostes, &c.

A Transition from the sins of the Priests, to those of the people; These are two; both about Marriage. 1. Vnequall yoaking themselves. 2. Disloyalty, vers. 14.15, 16, 17.

In the first, we are to consider, 1. The sin. 2. The hainousness of it. 3. The punishment. 4. The ampli­fications, by frequency, and by Effects.

A hainous sin, Observ. for a Child of God to couple himself in marriage, with a woman of contrary Religion, with an Idolater; See here, how it is called a transgression, an abomination, a defiling of the Lords Holiness.

Reasons: 2 Cor. 6.14. No communion betwixt light and darkness; if none at all, then not the nearest; Rea­sons: 1. An unequall yoke. 2. The contrary nature of both. 2. The speciall commandment of God this way. Exod. 34. Deut. 7. with Reasons. 1. Of corruption, that may ensue: and, lest any presume, in respect of gra­ces received. 1. No protection out of Gods wayes; as appeares by Solomons example; none like him, beloved of God, yet Neh. 13.26. strange women caused him to sin; See also Gen. 6. Num. 25. 1 King. 11. Ezr. 9.10. Where we reade of the judgment of God upon such. 2. 1 Cor. 7.39. The injunction is, to marry, only in the Lord. 3. 2 Joh. ver. 10. Not so much as God-speed, to heretiques, men of contrary Religion; much less mar­riage. [Page 87]4. Great inconveniency; as griefe to the godly parents, Gen. 26.35. & 27, 36. 5. Care of the contrary commanded, in Abraham, Gen. 24. in Jsaak, Gen. 28.6. Duties hindered, yea such as belong to the main end of marriage, namely, Education in the Information of of the Lord, Eph. 6. 7. Corruption of manners, in So­lomon, 1 King. 11. in Achab, this given as a reason of all his wickedness, Iezabel his wife provoked him, 1 King 21.25. and, of Iehoram, that he walked in the way of the house of Achab; the reason given, he was son-in-law to the house of Achab, 2 King. 8.27. 8. Such an one forced to see, and heare, what cannot but grieve the Spirit of God.

Ob. Ioseph marryed the daughter of Potiphar; Moses of Iethro?

Answ. Examples are no rules, when they swerve from Gods Commandements. 2. Its likely, they received a promise, and saw likelihood of conversion, Deut. 21. Af­ter ceremonies observed, they might: as, strangers might not eate the passover, Exod. 12. Yet, if any would submit himself, and become a member of Israel; after such incor­poration, warrantable.

Ob. Paul permits Cohabitation. 1 Cor. 7.13.

Answ. Case not the same; marriage once entred, co­habitation may be continued, so long as hope; but not therefore to be entred, when we may chuse.

Now, Brethren, Ʋse. here is reproved the common sin of these times, wherein wealth, or beauty swayes all, in mat­ter of marriage: What portion? What friends? all the enquiry; never, what Religion, or, what graces of God? And this, I would it stayed amongst worldlings, and were not to be found, even amongst the servants of God. Consider. 1. Perill of corruption. 2. Conti­nuall grievances, that, if thou hast grace, thou must needs have. 3. Provocations to evill, as in Achab. 1 King. 21. and, its common to all the wicked, Prov. 4. Disloyal­ty; [Page 88]and, what marvell, if they be unfaithfull to Men [...] that are unfaithfull to God? 5. Many times, cursed po­sterity, as Moab of the daughters of Heth.

Ob. Now, no Infidels, or Idolaters.

Answ. Would God, that were so! but. 1. Every profane, unreformed man, and woman, an Infidell; for, true faith purifyeth the heart, Act. 15.9. 2. Idolatry is of two sorts; In worship; In manners. 3. Reasons the same.

Whether such marriages are ratified, Quest. so as, without Adultery, they may be continued?

Some judg, Answ. no; because God hath not coupled them; and, Ezr. 9.10. We see example, and precept of dismissi­on: Some otherwise; that, though to enter them be sin; yet, being entred, they may be continued, 1 Cor. 7.14. Reasons, they are sanctified unto us; and, perhaps, in such case, God may use us, as meanes, to gain them.

Cautions. 1. Rash choyce to be bewailed, continually. 2. Infection, especially, to be taken heed of. 3. Children not permitted to their education. 4. Endeavour, by all good meanes, to reclayme them.

Vers. 12. The Lord will cut off the man that doth this] That is, root out him, and his posterity: Where we note. 1. The punishment it self. 2. Extent of it. 3. Certainty.

An heavy curse, Observ. to have posterity cut off; See 1 King. 21. threatened to Achab, and David, Psal. 69.25. pray­ed for, upon the wicked, as a special plague. And surely, if this be a blessing, to have posterity continued, as Psal. 128. then, a curse, to have it cut off.

Now, Ʋse. beloved, take we notice of this plague upon ma­ny; And, take we heed of the Causes of it. 1. One is, lewd, and ungracious marriage; as here. 2. Adultery, See Hos. 4.10. the adulterous brood prospers not. 3. Neglect of education, in the fear of God; as, in Eli's sons. 4. Swearing, and oppression, Zech. 5.4, 5. 5. [Page 89]Persecution of Gods children, Psal. 69.25. Davids pray­er was, withall, a prophecy: And, let them lay it to heart, whom it may concerne.

The Master and the Scholler, out of the Tabernacles of the Lord] Namely, without respect of persons: So doth the Lord never respect how great, or how little, but, how righteous, or unrighteous; for, Observ. with God there is no ac­ception of persons: And therefore, let all take heed, how they provoke the eyes of the Lords glory to wrath; God shall not spare thee, for thy poverty, &c.

But, especially, note we here, how the Lord joynes to­gether, in punishment, those that have any way, been conjoyned in transgression; Master, and Servant, &c.

And, let this admonish especially servants, Ʋse. how they partake with their masters, in evill: How common this is, we see in many; as in 2 Sam. 10. & 11. in David; his servants, they are the panders, and the bawds; And, a warrant they think, the commands of their Masters: But, Beloved, know, that the Lord is an avenger of all such things; we may apply this Bribery, to vsury, &c.

Follows next the certainty; so that very devotion it self shall not hinder.

Whence we note; how, that devotion, Observ. without holy life, availes nothing to avert Gods judgments: Isa. 1.12, 15. Though yee make many prayers, I will not heare, for your hands are full of blood; Isa. 66.3. The Lord saith to Hypocrites, their sacrifices were abominations; 1 Sam. 15.22. Saul, in his kinde, seemingly, and pretensively devout; yet hath his kingdome rent from him, for dis­obedience; and the Lord, in generall, protesteth, he more esteemes mercy, then Sacrifice; See also Isai. 57. & Iam. 4.

Let all then, that call upon the name of the Lord, de­part from iniquity, 2 Tim. 2.19. and Iam. 4.8. Draw neer to God, but first cleanse your hearts, and purge your hands: Beloved, its strange to see, how many wonder, [Page 90]and begin to finde fault with the Lord, that he regards not there prayers; as Isa. 5.8.3. They fasted, but God regar­ded not; the Reason is at hand; they do their own wills: Again, see here the cause, as Iam. 4.1, 2, 3. why many de­vout in externall worship, yet are, for all that, subject to Gods just judgment; heare, and profit not; pray and re­ceive not: Spirituall judgments, especially, are evident upon them; wonder yee at this? the cause is evident; your sins seperate betwixt God, and you, and hinder good things from you: As the Lord speaks, Mal. 3.10. amend your lives, then prove me with this; If I will not open the windows of Heaven; therefore, Luk. 8.15. An honest heart required.

Its strange to see how men, like atheists, begin to cry out, its vain to serve God; No, not so; but, its in vain for a wicked man, continuing purpose to be wicked, to pray, or heare; for, the condition of obedience, on their part, is not performed; at most, no farther, then from the lip, Isa. 29.13.

VER. 13.

And this have ye done again, concerning the altar of the Lord with teares, with weeping, and with crying out, in so much that he regardeth not the offering any more, or receiveth it with good will at your hand.

FOllowes the amplification; this have ye done again: as if he had said, not enough to have once done it, ye repeate it.

Iterating of sins, Observ. hainous in the sight of God; See Ezra 9. & 10. its hated by us, in our own very children, and servants: Therefore this mark, Gods Children have not been noted, to have fallen twise, in the same kinde, ex­cept in matters of smaller weight; I mean, after once brought to see their sin, by affliction, or other meanes: [Page 91]few, or none examples of iteration, shall be found; of Abraham concealing the truth we read, that it was done twise; but, of great, and gross sins, we read it seldome: Indeed, of Lot, and Solomon, we read they fell oftner; but mark, their acts were, as it were, continued acts; and in the interim, little or no remorse, or chastisement; but, after once scourging, you shall not (I take it) finde, that they turned to their old sins.

Now then, Ʋse let us be admonished to take heed of these sins; or the Iterating of any sin whatsoever: Its a grie­vous thing, to fall into the hands of God, and, by one sin, to provoke him; but to fall again, that is discomfortable; once, drunkenness, or whoredome; &c. fearfull; but, once warned, to fall again, marvellous discomfortable: I do not exclude such men, from hope of pardon; for, I know, the Lord is much in sparing; and he that will have us to forgive seventy times seven, he (no doubt) hath mer­cy in store, upon repentance renewed: But, repentance in such cases, hardly attained; and admonitions contem­ned cause, that the Lord withholds; and permits to wallo­wing many times.

And, therefore, Let this be mine admonition to all those, that have been, in any one sin, overtaken: Hast thou sinned? and hath the Lord had mercy on thee? Remember who said, Joh. 5.14. sin no more, lest a worse thing happen unto thee; the last errour worse then the first, conscience deeplyer wounded, Gods favourable Countenance more estranged: And, for this cause, we must be exhorted. 1. After such falls, seriously, and heartily to repent, not to content our selves with super­ficicall cures, but to have the wound searched to the bot­tome. As it fares in the body, so in the soul; a wound su­perficially only cured, the rottenes still remaining within breaks out again, and the cause is evident; so, in spirituall diseases, ordinary; this the cause we see many fall again in­to the same sins. 2. But, specially, keep watch over that [Page 92]affection, or that occasion, that was occasion to betray us; surely, as the divell ceaseth not, every where, to assault us; so especially, he there gives the onset, where he hath once prevailed, and there specially hopes for success; If thou hast fallen, once, by lust, look again to be assaulted there; and therefore, there-against specially arme thy self. 3. Labour especially to shun all occasions of that sin, and come not neere any of those meanes, that have entangled thee; if company, beware it: if idleness, beware it: the burnt child dreads the fire, let it be true of thee. 4. Labour especially to forget the pleasures of that sin. 5. Be not behinde in any measure of humilia­tion, publique, or private.

Covering the altar of the Lord with teares, Observ. with weeping, and with crying out, &c.] The thing we may here observe is, how even the wicked are sometimes grieved at the testi­monies of Gods displeasure, especially in rejecting their services from his acceptance: One speciall instance we have, Gen. 4. How doth Cain go drooping, and hange the head? when he sees the Lord give testimony of accepting his brothers, rejecting his own Sacrifice, vers. 5. and Isa. 5.8.3. The Hypocrites are brought in reasoning the case with the Lord, why he should not respect their fasting: And, Heb. 12.17. and Gen. 17. As lightly as Esau estee­med of that favour of God, in his primogeniture; yet when he sees himself deprived of the blessing; how weepes he, and howls to think of it?

This one Reason of it, there seems to me to be; namely, because there is not the wickdest man that lives, but knows, and thinks this, that the top of blessedness consists in Gods favour, and the testimonies thereof: Balaam, as vile a wretch as he was, he could wish to dye the death of the righteous, when he had seen the blessednes that God had provided to bestow upon his Church, Num. 23.10. And, I am perswaded, howsoever we have many at this day, that like Atheists mock at the counsell of the poor, because [Page 93]he makes God his hope, Psal. 14.6. Yet, he wisheth from his heart, he were as many of them be; so well acquainted with Gods will, so sensibly favoured of the Lord, and so highly assured of his love: All the world for a good con­science, in extremity.

Now, hence it follows, that (every) grief for the loss of Gods favour, is no token of a childe of God; because, Ʋse even wicked men may have it; a very cast-away may be­waile the loss of Gods favour, as Esau did; he may be discontented at the Lords testifying his displeasure, as Cain; and therefore, let no man thus conclude; It grieves me to think, that the Lord favours me not, therefore, I am a Child of God.

And yet, its true, there is a kinde of grieving for the testimonies of Gods dis-favour, that is a true note of a Child of God; and therefore, let us examine it.

Signes of that grieving for the lack of Gods favour, that is a note of a childe of God, are. 1. A Childe of God, that is indeed sorrowfull for the loss of Gods fa­vour; he is never at quiet, till he have recovered the sensi­ble tokens of it; as, Psal. 32. When David had offended the Lord by those his fearfull sins, see how he professeth of himself, that he found no quiet in himself, till he had recovered it; conferr Iob 33. Sleep, and all things, are unpleasant to him: with a wicked man, its not so ordinary; though, perhaps, it may disquiet him some time, yet the storme is soon blown over; and, you shall see, such is the like esteeme of it, that, as they speak, it shall never break their sleep; they will never eate, or drink less, &c. By this try thy self. 2. Confession of sins, as the cause of it, Psal. 32.5. And, they will be the first, who will accuse themselves, and acknowledg, that its just with God, thus to plague them; with a wicked man, not so. 3. A desire to remove all things, that may offend, and continue the Lords displeasure; as Iosh. 7. When it pleaseth the Lord, to manifest his displeasure against Israel, [Page 94]for their sin, and the Lord hath made known the cause of it; Ioshua presently goes about the removall: Thus is it, with all Gods Children, and nothing so dear, but they part with, to recover his love: Not so, with a wicked man: gladly, would he have Gods favour; but doth nothing to procure it; if they may have his favour, together with the pleasures, and profits of their sins, they are contented; if otherwise, rather then lose their pleasures, farewell Gods favour. 4. Instant prayer, and that, without ceasing. as in David, &c. Not so with a wicked man; hypocrites in heart encreaseth the wrath, for they call not, when the Lord binds them, Iob 36.13. 5. Bitter complaint, under that sad condition, as, Psal. 42. & 84. and Psal. 74.9.10. Bewailing also, and bemoaning themselves to every one, that they think may do them ease. 6. The means to recover it, by diligence in Gods service, are never slacked, but ra­ther encreased by it: In those times, above all, most di­ligent to seek God, Hos. 5.15. With a wicked man, not so; but, presently, slacks he his devotion; as those wretches, Mal. 3.14. Cry presently, its 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, its 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 ru [...] 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 [Page 95]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, its 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.

Ʋse. 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 [Page 96]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.

Ʋse. 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 [Page 97]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. Its true, that the Lord bears many sins, in his people, so long as they are bewailed, and striven against sparing us, even as a father spares his own son that serveth him. And, though there be, in the dearest children of God, abundance of iniquity, and corruption; yet whilest they are striven against, the Lord sees them not, that is, he takes no notice of them, Num. 23.21. He seeth none ini­quity in Iacob, nor transgression in Israel, But, when a man lives in his sins, (without repentance,) these sins, even the least of them, are most detestable unto him.

A second reason of it is, because no obedience can be performed by such a man, in singleness of heart; and, he [Page 98]doth but dally with the Lord, and even mock him, who comes before him with such services; Isai. 29.13. This people, saith the Lord, draweth neer me with their lips, but their hearts are far from me; Singleness of heart is that the Lord accepts.

A third Reason; because such performe not the condi­tions of acceptation; neither doth Christ, (during that state) mediate for such: Its one main condition the Lord requires in all that come neer him; that they be holy, even as he is holy, at least in affection, &c.

Ʋse. 1 This then shewes us the cause, why the Lord walks so stubbornly against us, notwithstanding, we seemed daily to seek him, as Levit. 26.21. and, as he speaks, Iosh. 7. When Ioshuah complains unto God, for his wrath upon Israel; what shall I say, when Israel turns his back upon their adversaries? Its because of some detestable sin amongst us.

Ʋse 2 Secondly, let it teach us all, with speed, and singleness of heart, to turn to our God, that our services may finde acceptance with him; upon this ground, the prophet Isaiah chap. 1 18. Exhorts us; comfortably inviting us, then, though sins be as skarlet, yet shall they be as white as wooll; as on the other side, though services never so glittering, and glorious; prayers never so many, and fervent, all is to no purpose; If I regard wickedness in my heart, the Lord will not hear me, Psal. 66.18. Yea, and let Gods chil­dren make use of it, in this kinde, for the comfort, and assurance of acceptance of their services, before the Lord.

Ʋse. 3 Thirdly, see here the miserable estate of men living im­penitently in their sins; they glory, perhaps in this, that they serve God earely, as those hypocrites, Isa. 58. But alas! vain men, all they do, is unclean unto them; God heareth not sinners, Ioh. 9.31. No drunkard, usurer &c. Impenitently such: and here, by the way, I might take no­tice, how many deceive themselves, with an opinion of re­pentance; some think the buyers speech, in Solomon, is re­pentance, [Page 99]It is naught, It is naught; and, would I could leave it! fondly; for, what is it, verbally, to dislike sin, and affectionately to practise it?

Some cry God mercy, as fondly; some mourning for sin, some confessing of sins, some forbearing the outward practice, when their hearts run after their covetousness; some leaving off some sins living in others; contra, Ezek 18, 28. Consider sin, and turn from it.

VER. 14.

Yet ye say, wherefore? Because the Lord hath been wit­ness between thee, and the wife of thy youth, against whom thou hast dealt treacherously; yet is shee thy companion, and the wife of thy covenant.

Yet ye say, Wherefore?] So willing is wickedness to defend it self; so hardly brought to serious con­fessing, Observ. and hearty detesting iniquity: wherein? They would fain still seem innocent, and guiltless: Job puts from him this sin, Job 21.33. and, withal expresseth the fashion of wicked ones, and the cause of it; if I have hid my sin, as Adam, concealing mine iniquity in my bosome, &c. So Adam, and Eve; so Cain, &c.

And, in this, how right shew we our selves the Posterity of old Adam, colouring, and shifting, and excusing our sins, Ʋse. even then, when the Lord, by his judgments, findes them out. Now brethren, let us be admonished to take heed of this, and to root out of our hearts this corruption, so natural, so usual in us. The just man is the Accuser of himself: And for this cause, good for us, to consider, what a God the Lord is, with whom we have to deal, such an one, as is about our beds, and to whose eyes all things are naked, and uncovered. Secondly, labour to acquaint thy self with thine own deceitful heart; and bring sin out of its lurking holes. And thirdly, consider the benefit of open [Page 100]and free confessing sin, accusing and condemning thy self; See Psal. 31.5.

Because the Lord hath been a witness between thee, and the wife of thy youth, &c.] Here followeth the second sin, laid to their charg, a second violation of the marriage-bed, in polygamy, or multiplying of many wives, through liberty of divorses: where. 1. The sin is propounded, in general. 2. Reproved. 3. Confuted 4. Amplyfi­ed.

The general propounding of the sin, is vers. 14. amply­fied by a prolepsis; that, howsoever they had so carried the matter, as they thought, that none could justly detect them of lust, or cruelty, in this manner of putting away the old, and, and marrying a new; yet the Lord was witness between them. The reproofe is vers. 14. she is thy companion; and therefore, ought not to be thus sinned against. The confutation. 1. She is the wife of thy Covenant, that is, she, with whom thou enterest covenant, and that before God, Pro. 2.17. therefore ought not to be thus despised. 2. From the ordinance of God, and his first Institution; He made one, and but one to be joyned unto one: amplyfied; though he had abundance of Spirit, could have made more, yet made but one. 3. By the end; because he sought a godly seed; as if he had said, what ever is born otherwise, is not the seed of God, but of the devil. 4. The amplyfication: God hates dismissi­on, yet they did it, under pretence, and colour of Moses law.

The Lord is witness] So then, Observ. we have God a wit­ness of our secretest sins, most privately commited, most colourably covered; See Mal. 3.5.

In this testimony, or witneship of the Lord, are three things. 1. Knowledg, and this is every where given un­to God, Psal. 139. and, 50.21. 2. Record, registring our sins, as, Mal. 3.16. A book of remembrance written for those that feare God; so, the Lord is said, [...], [Page 101]to have a book of record, and to keep a register of all our sins, little, and great, Rev. 20.12. Jer. 44.21. did not the Lord remember? 3. Evidence; giving evidence to the face of all sinners of their trangressions.

Now, what should we learn hence? Surely, not to sin, in hope to be hid; for, though man cannot testifie, Ʋse. yet the Lord is both witness, and judg, against trangressours, Psal. 94.7. The wicked; Psal. 10.12. are brought in thus speaking. The Lord shall not see, neither doth the God of Jacob regard: but mark, how David reasons against this phancy; God made the eye, the ear, &c. teacheth man knowledg; and, Causa is not, to to genere, dete [...] effect [...] suo. Yet this how evident a cause of many sins amongst us! Job 5. The adulterer waits for the twilight, as who say, darkness were a mantle to cover us: hypocrites these are, who dig deep to hide their counsail from the Lord, Isa. 29.15. and the vizar of hypocrisie, and dissimulation, shall hide them from the eyes of the Lord. But, I wish, that we had this alwayes in minde, that the Lord is wit­ness, one that takes notice of, records, and will give evi­dence against us, for our coloured and privy sins; no doubt, it would restrain us from many of them.

Give leave to evidence this point. The first reason is taken from the omnipresence of God, that is Totus ubi­que. Psal. 139. He that is every where, is in the dark, in the chamber, in the bed, in the heart, so is God. 2. Ab effectis, he gives sight, hearing, knowledg, &c. therefore, no doubt, himself is such. 3. He makes the heart, there­fore no doubt, knows it. 4. Consider but the nature of the word of God; how it rips up the secretest corruptions of a mans heart, 1 Cor. 14.25. & Heb. 4.12, 13.5. Conscience testifieth, and accuseth, Rom. 2.15. 1. Joh. 3.20. God is greater than our hearts, and knoweth all things.

Come we now to the sin it self: It was polygamy, and multiplying of wives; an hainous sin; crossing. 1. Gods ordinance, in creation, as here, vers. 1. 2. The end of [Page 102]marriage; commonly, a cursed generation, as in Ishmael. 3. Diminishing comforts, by breeding heart-burnings Gen. 4. 4. Forbidden unto Kings, Deut. 17.17.

Polygamy what it is.See we then a little what it is. It is, when a man, or woman, couples himself, or her self, in marriage to more, than one; this is Polygamy; in this was tainted Abra­ham, David, Solomon. The first authour of it was Lamech, noted for a wicked, and profane man.

Here then, we may see what to judg of that Poligamy of the Fathers, in ancient time; namely, that it was a breach of the first institution of marriage, and a thing contrary to the law of God.

Now, whether a sin in them, or, a thing done by dispen­sation, and priviledg, Divines differ. Some think, it was their priviledg; and they give these Reasons. 1. The holiness of those men, that used it; but, even these holy ones are noted for their falls; as Abraham, David, Solo­man. 2. Not reproved, by the Prophets.

Answ. Though not particularly, yet in the generall; and, here, in this place, by name, and particularly repro­ved.

3. No speciall repentance recorded.

Answ. Perhaps, commoness made them swallow it up, without particular repentance; yet thus David, Psal. 19.12. Prayes for pardon of secret, that is, of unknown sins, unknown he meanes, to himself.

4. Sarah gave Abraham Hagar.

Answ. Through infirmity, and desire to partake in the blessing of the promised seed. Observ. 2. In civill contract.

And therefore hence may we see rather, as in a glass, a pattern of humane frailty, when it pleaseth God to permit us to our selves. And, let this teach us, to be the more wary, and watchfull over our selves, as Paul speaks, 1 Cor. 10.11. of Gods judgments upon sinners; we may say of the very sins of the dear Servants of God, they are written for our warning: And, howsoever wicked men [Page 103]otherwise abuse them, and make them as patents, and war­rants for like sins, yet let Gods Children learn otherwise to profit by them; as. 1. Learn hence the power of cor­ruption; when as it prevailes against men of greatest gra­ces. 2. Pray God to stablish, by his free Spirit. 3. Be­ware of occasions.

Again, take heed, especially, of those meanes, Ʋse. by which they were drawn into these sins; the means seem to have been these. 1. The commoness of the sin, and the long custome of it; so long had it continued, and was grown so fashionable, that it seemed to be no sin: The like you shall see, at this day; but, sins; when they are grown into fashion, are swallowed up as no sins; drunkenness, a fearfull sin; yet, I know not how, amongst drunken Dutch-men, seems no sin at all; would God, the same mischief were not too evident amongst us! But unto this, oppose we this one conclusion; that commoness, or custome, or an­tiquity, alters not the nature of any unlawful action: A thing forbidden, though never so common, never so anci­ent, and long continued, yet still stayes in the nature of sin Murther is still a crying sin, though it be ancient, almost as the world, as in Cain. And, that plea of others so do­ing, (Thus did our fathers, that were before us,) is no­thing in the sight of God. A second occasion of it, was, a preposterous, and over-hasty desire to have the promises of God accomplished; so, it's thought, the Fathers were drawn to Polygamy. A promise they had, that the Mes­sias should beborn of them; impatient in expectation of the blessing, they betook themselves to unlawfull meanes: Rebecca had received a promise of God, that Iacob the younger should be the Lord of his brother, and inherit the fathers blessing; she willing to accomplish this promise upon Jacob, she teacheth him dissembling, and lying, Gen. 27. But, to this let us oppose this conclusion. That the Lord, who will have his will and purpose accomplished, will have it accomplished, by warrantable means; and [Page 104]therefore, fear thou, even to doe what God will have done, by any meanes, that he hath not sanctified. And, by faith, depend upon God, yea, though he seem long to stay, permitting unto him the dispensing of the times, and appointment of meanes, to bring his purpose to pass.

Now, the cause of this, in these Iewes, was, besides the examples of the Patriarkes, and long custome of the peo­ple, a colour that they had from the bill of divorce, per­mitted by Moses.

Of the nature of divorceIt shall not be amiss, therefore, a little to enquire, what we are to think, touching the matter of divorce. 1. What it is. 2. Whether lawfull. 3. The kinds.

Divorce, therefore, is, in generall, the dissolution of the marriage contract. Now, whether any divorce be law­full, any breaking of the knot of wedlock? some think no; but, that the divorce spoken of, in Scripture, is nothing but separating from cohabitation; and that there can no suffi­cient cause be, of breaking the marriage-contract, rightly solemnized: indeed, some cases they put, wherein outward solemnities may be frustrate; as, when marriage is entred by parties, not permitted by the law of God; but, if en­tred betwixt parties meete, no possible dissolution. But, here-against we may oppose that sentence of our Saviour Christ, Mat. 19.8.9. In case of fornication: Reasons of it, these. 1. Because, this utterly breaks the marriage-bond, and is most directly opposite, and contrary thereto; besides, they must be one flesh. 2. By that law of the Lord, that would have the adulterer punished with death; wherein the collection is easy, that, after that fact, they are to be reputed, as dead; and the innocent party as free from that bond of marriage, as if the nocent were dead.

Of divorce are two sorts. 1. One lawfull. 2. The other unlawfull: lawfull divorce is that, that is made for lawfull causes: Now, hereabout is all the controversy. What are lawfull causes of divorce? Some have assigned many; as. 1. Infidelity, if a believer marry with an [Page 105]Infidell, that marriage is ipso jure nullum.

Answ. In the Iewes law, it was so, Exod. 10. The reason of it was, the will of God, utterly excluding such from fellowship with his people, till they had renounced their Idolatry, and were incorporated unto to the people of God; but, under the new Testament, not so; 1 Cor. 7.14. The unbelieving wife sanctified to the believer, and hope there is of gaining.

Secondly, grievous, and capital crimes; and thus they reason, if for adultery, which is the less; then why not for Idolatry, murther? &c.

Answ. It follows not; for understanding whereof, know we, that grievousness of sins, in this kinde, must be considered, especially, in respect of marriage it self. And, though it be true, that there are many sins, more grievous than adultery; yet none, that so much is contrary to marriage, as adultery.

Thirdly sterility, or barrenness.

Answ. Not so; Abraham, and Zachary, keep their wives, though barren; it was their cross, and affliction, but, no warrant for divorce.

Madness, or danger of life.

Answ. Neither doth this break marriage. In such cases, holy means may be used, for avoiding the danger; but, no attempt of divorce permitted; perhaps, that which they call separation, â thoro, & mensâ; but none such, as whereby marriage should be utterly dissolved.

Lawful causes two only. 1. Adultery, Matth. 19. & 5. 2. Malitious desertion.

Unlawful divorce when as for unlawful causes, the con­tract is dissolved, and a new entred: as, the Jewes for eve­ry cause: if but a blemish in the body, if any dislike for crooked manners, &c. Our Saviour deales against this, Matth. 5 & 9. His reasons against it, are these. 1. The Lords ordinance. 2. The nighness of conjunction. 3. The inferior cannot dispence with the inferiors authority. [Page 106]4. Adultery incurred. 5. The Lord hates it, vers. 16.

Moses permitted it.

Answ. By assigning the cause, for safety of the wives.

2. By recalling to the original institution.

3. Corrupt the text; Moses commanded not, but per­mitted. Now beloved, this sin of such divorces is not in­deed, rife amongst us, as amongst the Jews; but another, of like nature, every where rife: marriage of new not attempted, because not permitted; but, assuming of strumpets into the room of wives, every where seen. A horrible sin, and such as God every where, professeth to plague, and punish, And, let us all beware of it; surely, it's a sin, that devours to destruction; and, we know who hath said, Whoremongers, and adulterers God will judg, Heb. 13.4.

Yet is she thy companion, and the wife of thy covenant] The Epithets given to wives; called our companions: let us see then a little, what that society is, whereinto they enter, that are married. 1. Mutual interest one to anothers person, 1 Cor. 7.4. Eph. 5.31. One flesh. 2. Participation in that same herile dominium, as, Gen. 16. Sarah over Hagar, by Abraham's consent. 3. In use, and right over all things, that they have, &c. in testi­mony whereof, she is taken out of the side, not of the feet, to teach, how neer the conjunction is.

One caveat, by the way, though distastful to many; its such a fellowship, as must still stand with subjection, and acknowledgment of that power, that the Lord hath put in the husband over the wife 1. From original Creation, 2. From Principality in the womans transgression, 1 Tim. 2.13, 14. 3. Gifts of wisdom, and strength, not equal, 1 Pet. 3.7. The weaker vessel; not ordinarily so wel able to manage things as the husband; and, by conscience of infirmity, the Lord would teach them subjection, 1 Cor. 11.10. She carries power on her head, that is, a [Page 107]sign, and testimony of her subjection.

All one flesh.

Answ. Union may be without equality; Christ and the Church one; yet must the Church be subject; body and soul one, yet soul commands; head and members one body, yet head, a Principality.

Reproved here that over-Lordly carriage of husbands towards their wives, and that usage of them, as drudges. The heathen Philosopher reproved this, in the Barbarians, and from the name would make the sin odious unto us; that held their wives in place of servants and drudges; yea more familiarity, many times, with servants then with wives; a great ataxy, and disorder in the family.

VER. 15.

And did not he make one? yet had he the residue of the Spi­rit: and wherefore one? that he might seek a godly seed, &c.]

INtimating thus much. Observ. That adulterous posterity is not Gods seed; and the Lord hath ever set notes of dis­like upon them. It was his will that a bastard should not en­ter into the congregation of God, to the tenth generation: and upon many of them may we see sensible tokens of Gods dispeasure, as in Ishmael: Howbeit, this is, withal, to be understood, that it was not Gods will, that such should, all, and every of them, be excluded from salvation: Ishmael was circumcised, though not admitted to Priest­hood, yet into the general covenant; and, an example we have in Iephtha, the son of an harlot, recorded amongst the faithful, Heb. 11.32.

This an admonition unto such, Ʋse. on whom this infamy is fallen, in their birth; that they should, of all others, be most careful over themselves; and consider, and humble themselves for their fathers transgressions. And, second­ly, [Page 108]be our admonition, how we break the bond of wed-lock: the same use that the Prophet himself here makes hereof, in the clause of this text, saying, therefore, take heed to your spirit, and let none deal treacherously a­gainst the wife of his youth.

VER. 16.

For the Lord, the God of Israel saith, that he hateth putting away: for, one covereth violence with his garment, saith the Lord of Hosts; therefore, take heed to your spirit, that ye deal not treacherously.

The corrupt reading here spoken, is thus, of the vulgar Latine: Cum o­dio habueris, di­mitte.Here followeth the amplyfication: reading corrupt; thus better read. The Lord of Hostes saith, he hates dismission, and putting away; yet, he covers this iniquity with a cloak. For the other reading. 1. Cros­seth the purpose of the Spirit of God; the Lord re­proves them, for dismission; and therefore improbable, he should here speak of approbation, or allowance. 2. Im­plyes an untruth. For, the Lord never thus said, by way of warrant; but only Moses permitted, for hardness of heart. Though the Lord hath protested, to hate this sin, yet they commit it, and cover it with a cloak, that is, with pretence of, know not what, liberty permitted them, by Moses.

Now, Observ. here mark, how wicked men commit the most hainous sins, many times, under colour and cloake; 1 Sam. 15. Saul knew well enough, disobedience was odious unto God; yet, having the cloak of a good intention, secure­ly commits it: in 1 Pet. 2. The libertines, in the first Church, they took to themselves 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, Ʋse. and pretences, see we, even at this day, in [Page 109]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 [Page 111]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. [Page 100] [...] [Page 111] [...] [Page 112]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 by divers reasons, Ʋse. Lev. 19.17. 1. From the perill wherein they are, hardening, and destruction, Heb. 3.13. 2. From the excellency of the work, Jam. 5. ult. 3. Nighness of conjunction. But would we use it profitably? learn to adminster it discreetly, and orderly; that is, first, convince; then admonish, reprove, exhort. Till thou bee'st able to convince an usurer, a swearer, &c. thou shalt but beat the ayre, and prove more ridiculous, than profit­able unto him.

And here, beloved is to be bewailed a defect of many of us, of good affections, I confess; would God, I could say also, of as good a judgment, and knowledg! that are ready, in every transgression, to minister reproofes sharp enough. Now▪ that they reprove, and sharply also, I blame not; but this that I would exhort unto, that we [Page 113]should labour to reprove, as out of certain knowledg; and be able, first, to shew the sin, before ever thou reprove it, as a sin; And, brethren, how contemptible wholesome admonitions are grown, amongst swinish sinners, who sees not? Let me exhort, therefore, to labour for know­ledg this way: Reasons. 1. Mark, if thou wilt, but the different carriage of prophane men, towards men, di­vers diversly reproving: How scoffingly carry they them­selves, in all reproofes of the ignorant? Now, let a man that hath knowledg deale with them, that is able to con­vince their judgments, how doth he even arraign them, and fill them, many times, with fear and trembling? And, how fearfull are they, to oppose any thing? Great is the fear of conscience once convinced; and as audacious is a wicked heart, when it is not feretted out of the starting holes. 2. Add unto this, that not every admonition hath a blessing promised, but such as is grounded on the word of God; as we say of preaching, its the mean to convert; yet it's only, when the (pure) word of God is preached. 3. Courage in the reprover is hereby much encreased, when as he is sure, his ground is good; as, on the other side, we cannot but faulter, and halt in admonishing, that deal either ignorantly, or upon uncertainties.

We are all taught, that desire to be free from our sins, Ʋse. and the dominion of them, to labour to be well, and throughly acquainted with the law of God: Alas! how much liberty do even Gods children take to themselves, and fail in that main duty of teaching themselves! Rom. 2.21. whilest they adventure to teach others; even by this, that they know not their own wayes, nor can judg of their actions, whether they be good, or evill: as Paul saith of himself, Rom. 7.9. Before the law came he was alive; and for concupiscence, he never thought it a sin; and then, how could he bewaile it, till God opened his eyes, to see the law, and true meaning thereof?

This made David circumspect, Psal. 19.12. Pray we, [Page 114]therefore, Beloved, for Rev. 3.18. eye-salve, that we may see our sins, and therein our own miseries: How many weakenesses are there, in Gods dear children, springing from this fountain of ignorance? wouldest thou, then, forsake sin? Learn, first, to know it; and therein, [...]earn to examine thy self by the law of God; self-love is blind, and mens opi­nions uncertain, or partiall, but Gods law, a law of liberty, most free in reproving, Iam. 2.12.

Take heed to your Spirit.] Followes now the mean prescribed; and that is, the keeping of our selves, in our spirit: (By Spirit) understand here the affections, and de­sires of the heart: [Keeping] is the restraint, and mor­tifying our vile affections, and that strait watch we ought to keep of our hearts; Observ. and this is the best remedy to pre­vent, or cure our actuall transgressions, to look to, and watch over our head-strong affections: Solomon, in other words, Prov. 4.23. thus enunciates it, Keep thy heart, with all diligence; and mark his Reason, out of it are the issues of life; from it, as from the fountain, proceed our actions: And, our Saviour; Mat. 15.19. gives this Reason, out of it come whatsoever enormities in the life; and the fleshly affections thereof defile the man.

Besides that, the Lord ever measures both good, and evill, more by the affection, then by the act; good things done weakly, are favourably accepted, while the heart, and affection is upright before God; evill things, though evill, yet are most odious, when the affections are inordinate.

So that, we here see, and let us learn to practise, the right method of leaving our sins; Ʋse namely, the watching over our headstrong corruptions. It little avails, that the hand is restrained from oppression, whilest the Ezek. 33.31. heart runs after covetousness: not accepted with God, that we for­beare practice of lust, whilest our hearts burn with fleshly desires: And, how many see we externally reformed, af­ter the sight of their sins, and smart of Gods judgments, that yet turn back to their old sins, whiles the heart conti­nues [Page 115]chained with corruptions.

Meanes, to secure the heart, and to safe-gard it from the annoyance of vitious practices. 1. That the minde, be occupied in holy Meditations; that minde is the [...], Rules all. 2. Due consideration, that the hearts, and reines are known unto God; hence Saint Peter, 1 Pet. 3.15. Sanctifie the Lord God in your hearts. 3. The guar­ding of the senses; by these Ier. 9.21. windows Satan enters, ma­ny times, and by them conveyes his poyson into our hearts. 4. Something availeable hereto, is restraint of the out­ward man, from practice of sin; the pleasures felt en­thrall the heart, as, Hos. 4.11. Whoredome, and wine, &c. 5. Pray to God, to sanctifie it, by his Spirit: The fountain must first be purged, before the streames can be whole­some.

VER. 17.

Ye have wearied the Lord with your words: yet ye say, wherein have we wearied him? when ye say, every one that doth evill is good in the sight of the Lord, and he delighteth in them; or, where is the God of judgment?

YE have wearied the Lord with your words] The sence: we are to understand, there is no reall wearisomness incident into the Lord; he is a pure act: as he lives eter­nally, without decay of life; as he works wonders, with­out pain; beares up all by his wondrous providence, without defatigation; punisheth, without passion; so is patient, without pain: But, this is attributed unto God, [...], by a Metaphoricall speech, which must thus be unfol­ded; that, as men, when they have long borne an hea­vy and tedious burthen, hasten to depose it, that they may lighten their carriage, and gather refreshing: So, the Lord here professeth, that he had long borne their wick­edness, but now would bear no longer: So, every where, [Page 116]the Lord thus expresseth his patience, and long-suffering; professing, for our better understanding, a kinde of wea­risomness, that he feeles in bearing; Amos 2.13. I am pressed under you, as a cart, that is loaden with sheaves.

The words have in them, three things.

  • 1. An accusation, by the Prophet.
  • 2. An apology, by the people.
  • 3. The proofe of the imputation, by instance.

In the accusation, are two things. 1. The fact. 2. The mean. By this weariness, we are to understand, two things. 1. the Lords long patience, even ad defatiga­tionem usque, towards the wicked; and the abuse thereof, by the people. 2. His readiness, to turn patience into wrath, and to execute vengeance upon the transgressours. Of the first of these. This is that the Lord, every where, challengeth to himself, and in common experience, is seen to practise, Exod. 34.6. & Rom. 2, 4. [...]; yea, even towards the vessels of wrath, Rom. 9.22. So, after many long provocations, yet he gives to the old world, an hundred and twenty years; so to the Amorites, though their sins were ever crying, yet four hundred years given them, Gen. 15.13. And, this is that, that every one of us have had plentiful experience of. What a long course of sinning ran we along in, before our calling; and how bountiful found we the Lord towards us? And which, even of the desperatest wretches amongst us, can say, that the Lord hath been hasty, to take notice of, or punish his rebellions? The reason is, to lead us to repentance, if it were possible, Rom. 2.4. or otherwise, to leave the impenitent, excuse­less.

Now beloved, this should teach us amendment of life, and lead us on to repentance: Ʋse. but to see, how this patience of the Lord is abused to wantonness; because the Lord bears long, therfore, continue we in sin, and heap up wrath. See Eccles. 8.11, 12, 13.

Secondly, this is propounded to us, as a pattern, to imi­tate, [Page 117]in our own provocations, Col. 3.13. & 2 Tim. 24.25. that we should bear patiently, as good children. And it condemns that hasty, and rash desire, in hastening un­to vengeance, in our personal injuries; see Paul, Tit. 3.3. we forward also, till God called; and many times, the latter in calling, outstrips the former, in obedi­ence.

God will not alwaies bear our provocations: its true, Observ. that he bears long; but at length, he comes, and puts end to patience, that justice may take place. So, with the old world, Ierusalem, Egypt; see Psal. 50.21, 22. One rea­son is, that he may shew himself, though he be a bearer of evil, yet to be not lover of it. 2. That we may know, it is not an idle name of God, but, hath in him actual, and active justice, thereforegives he us continual experiments of his taking notice of mans sins and hatred of them; Ʋse. see Isa. 1.24.

And, what may we learn hence; but, to take heed, how we continue to provoke the Lord to wrath, by our conti­nued sins; surely, though the Lord keep long silence, yet at length he reproves, by his judgmens: And as David saith, Psal. 50.21, 22. Consider this, ye that forget God; lest he tear you in pieces like a lion, and there be none to deliver. The Lord puts upon him, the habit of these violent creatures, the more to terrifie. Sometimes, he seems to sleep; and Da­vid saith: The Lord awaked out of sleep; but in the day of his wrath, he is furious, and none can stand before him. And, would God beloved, ye could all lay this to heart, swearers, drunkards, &c. Surely, the restraint would be much.

The mean followeth; by their words] So that, words have their weight, Observ. and are marvellous provoking in the eares of the Lord; yea, brethren, Audacter dicam: works sometimes, provoke not so much, as proud and contemptuous speeches; See Mal. 3.13. And would God, these men, that speak so lightly of their words, [Page 118]that are most blasphemous, would lay this to heart, saying, words are but winde.

And, let it teach us all, to pray, with David, to the Lord, Ʋse. to keep the door of our lips. Sundry reasons there are of it. 1. We are countable even for idle words, much more for blasphemous, Matth. 12.36, 2. By them is our righteousness, or unrighteousness declared: a good man, good things; an evil man brings forth evil things. Amongst all speeches, first, stoutness in words, and despe­rate speeches. 2. Blasphemies, that impose upon the Lord any thing unbeseeming his majesty. 3. Justificati­ons of such speeches.

Yet yet say wherein?] Here is their apology. Observ. From whence we note, how unwilling a wicked man is, to ac­knowledg his sins; and how he stands up, to justifie him­self, even against God himself. The reasons are. 1. Se­cret hypocrisie in the heart; none so wretched, but he would fain seem religious. 2. Ignorance of the will of God.

Ob. If any shall say, that Gods children do thus, some­times.

Answ. They are to be understood, as speaking of par­ticular righteousness, in some particular cause, wherewith they are burthened by men: The distinction is usuall; ju­stitia personae, & justitia causae: So David labours to clear himself of those particulars, that Doeg, and other adversaries imposed on him, in respect of Sauls person, and his aspiring to the kingdome. 2. They thus speak, as, in respect of men, not of God; and therefore, when they come to deal with the Lord, they acknowledg their sins.

Ob. 2. Iobs example is alledged, as justifying himself before God.

Answ. Iob must thus be understood, as speaking of his freedome from hypocrisie; and that he was, in the Lords service, upright in the sight of God; whereas his freinds [Page 119]condemne him of hypocrisie, he challengeth to himself uprightness; See Iob 8.20. & 9. per tot. and therefore, when he comes to speak of himself, in respect of his in­firmity, he acknowledgeth his sins; Iob. 9.2, 3, 20.

And, let this teach us, to acquaint our selves with our own sins, and corruptions: to which purpose. Ʋse. 1. Know the Law of God, and therein diligently view thy self. 2. Compare thy self with God, not with man: Whiles we look on our selves, and compare our selves with men, we seem semidei, as half Gods; but, look up to God, and thy righteousness will appear unclean, Iob 9.2. 3. Consider, there may be many corruptions which we see not; I know not mine own soul, Iob 9.21.

When ye say, every one that doth evill, is good in the sight of the Lord] Here is the instance: Let us see their conclusion, which is disjunctive; either God an approver of the wicked, or else no God of judgment, that is, re­gards not things done on the earth; or else, indeed, there is no God at all: Hear their medium, Mal. 3.14, 15. Because the Lord punisheth not, but prospereth the wick­ed. 2. Afflicts, and delivers not his own children.

The like blasphemous thoughts are in wicked men, Observ. at this day, which also, sometimes, they utter with their mouths; they see not, but the Lord blesseth hem, in tem­porall things, as well as others, that are more nice, and precise, and stand upon points: yea, this that, wherewith David confesseth himself to be much turmoiled, to doubt of Gods providence, love of the wicked, and seeming hatred of his children; Psal. 37. & 73. So Ieremy, chap. 12.1.

It shall not be amiss, therefore, a little, to shew a mean, to fortifie our selves against this Godless, and blasphe­mous temptation; and, for the wicked, these conclusions shall be proved. 1. That it may well enough accord with the justice of God, to forbear, prosper, bless, in tem­porall things, even wicked men; Eccles. 9.1, First of all, [Page 120]know we, that the will of God, and his appointment, is the rule of justice; see this, Rom. 9. in the case of Election, and Reprobation; God wills not things, because they are just; but they are just, because he wills them: This con­clusion throughly seated in judgment, stops the mouths of wicked men, and restrains from many blasphemies; so that, though the Lord bear, yet, considering it's his will, who may finde fault? The second conclusion, that the Lord is an absolute Lord; having free power to dispose of his blessings, and no man may ask a reason of his coun­sells, Rom. 9 & 11. Seeing then, that these things are all his own; who should ask him a reason of his dispensati­on? See also Matth. 20.15. A third conclusion; that what is lawful for men, cannot but be much more lawful for God. But, man sometimes delayes, and his de­layes are not censured of injustice. The Prince useth not allwaies martial law, but in extremity, when he fears out­rage; they are kept in prison, till the day of tryal, and conviction; and after conviction, and condemnation, have a respite, to prepare for death: and, thus the Lord deales with the wicked, respitting, and delivering them; and therefore, weigh by the end, not by the beginnings. A fourth conclusion; that the Lord, for good ends, reserves the wicked to punishment; and, in the mean time, pro­spers them with temporalll things; as. 1. For exercise of his children, so Ashur, Isa. 10.5. deferred, to execute Gods wrath upon Israel, and Jerusalem; so the Giben­nites reserved, to be Pricks in the eyes, and thornes in the sides of his children; and thus the Lord, at this day, re­serves. And beloved, what would become of us, were it not so? 2. To declare his power; 1. in preservation of his own children; how wonderfully shews this the power of the Lord? that, notwithstanding all the at­tempts of the wicked, yet still his Church is preserved; as, Exod. 1.12. The Israelites vexed, but the more vexed; the more encreased. 2. In conversion; Beloved, it may be, [Page 121]there are amongst the very wicked themselves, some, in whose conversion, and salvation, the Lord means to glori­fie his rich grace, Mat. 13.30. Not the tares, but the wheat also: If the Lord had taken away Paul, in perse­cution, his grace had never so much appeared; and, this that we see daily, men brought from power of darkness, to the kingdome of Jesus Christ. 3. In their overthrow, and confusion; never had Gods name been so marvellous over the world, if he had presently shewn his power, in the destruction of Pharaoh; but, thus permitting him to fortifie himself, and then to overthrow him, this shew­ed his power; like at this day, when they are flourishing like Cedars, then cuts he them down. A third end, this serves much to illustrate his justice, when he thus beares, and invites, by all meanes, to repentance, and yet men turn not: I gave her space to repent, Rev. 2.21. Who cannot but acknowledg the justice of God, in their condemnation?

Yea, beloved, what if wicked men are punished? what if punished in these very things, wherein they think them­selves blessed? These two things I will briefely evidence. First, that the wicked are never without punishment. Secondly, that the very blessings, for which they applaud themseves, are their punishments.

For the first, know we; that punishments are not all of one sort; some are internal; some external; some Eternal. Now, for internal punishments, we see them evident upon them; as 1. Horror of conscience, in many of them; can there be a more fearful judgment? This, perhaps, we see not, but they feel in their inward restlesness, Isa. 57. ult. See Cain flying (if he could) from himself; Pashur a terrour to himself, Ier. 20.4. Achitophel, hanging himself; as the Romans were wont to make the crucifyed carry their own cross; so God hath made the wicked to carry this cross, of an evil, an accusing conscience.

Ob. If it be said, they all feel it not:

Ans. First, that I much doubt of. Secondly, they have [Page 122]judgment much more fearful, hardness of heart, the fear­fullest judgment, that God in his wrath, can inflict; see in Pharaoh. Thirdly, sins themselves are fearful punishments; Rom. 1.24, 26, 28. And, what drudges they are, what toil they take, to enjoy the pleasures of their sins? How un­quiet sleeps; what filthy belchings feels the drunkard? Temporary; are in their persons, or in the things about them; as, sometimes, graceless, and unfortunate children; besides these, there are paenae posthumae, surviving plagues: The posterity smarts for the sins of the fathers, Job 21.19. God layes up the iniquity of the father, for the childe: And, their very outward blessings, what curses are they unto them? The riches of the wicked suffer them not to sleep, fill them with cares, and sorrows, many, and many; their honours exposed to envy, their pleasures have bit­terness, &c. Eternal punishments are those, that are re­spited, till after this life.

Now, brethren, Ʋse see we the use of all this. Hence, may Gods children learn to stablish themselves against that common temptation, wherewith Satan, sometimes, annoies them, and labours to draw them from their confidence; Differtur, non aufertur; wait but a while, and thou shalt see the Lord manifest his justice in their punishment, and overthrow. And, hence likewise let wicked men learn to terrifie and dismay their hearts, &c.

For the second, that it may well agree with the justice of God, thus to afflict his own children.

First, there is none so just, but must be forced to con­fess, he hath in him, what deserves punishment; no not Infans unius dici; we bring corruption out of the womb, and suck it from the breasts of our mother, Psal. 51.5. Rom. 5.12. Its true, that Achans children perish with him, but yet not without their own sin, being corrupt by na­ture; so of the dearest servants of God. And, who is there, under any affliction, but must needs say, as that good thief on the cross, I am justly in this condem­nation, [Page 123]Luk. 23.41. view them in their original; or, in their end, they are good for Gods children. Their end. 1. Exercise. 2. Chastisement: as exercises. 1. Firmant. 2. Probant. 3. Praeeunt.

1. Firmant. Afflictions are Gods schoole-houses, where­in he traines us up to hardship: skill in sailing, is best learnt by tempest; in warfare, by fight; as trees tossed with winde take deeper root, so, &c. and those tenderlings un­used to hardship, how doth a little affright them?

2. Probant, Deut. 8. and, without these, men know nei­ther the soundness, nor measure of their graces: af­fliction tryes: how many please themselves in their gra­ces, whom affliction discovers to be but hypocrites. They shew also, what thy strength is.

3. Praeeunt, when as by example, they draw others, as Phil 1.14. and Abel's bloud still cryes; to imitate his 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; Ʋse. 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 [Page 124]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, its no [Page 125]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, Ʋse. 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, Its 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 bride­chamber, &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, [Page 126]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, [Page 127]that the worship of God be kept pure, and sincere: Be­loved, every family is, or should be, a temple for Christ, to be worshipped in; Rom. 16. We read of Churches in private mens houses; This was Iacobs Commendable, and Holy Practice, Gen. 35.2, 3. going up to Bethel to build an Altar unto the Lord his deliverer; commands his hous-hold, and all that were with him, to put away the strange Gods that were amongst them, and to cleanse themselves.

Sundry Reasons might be given for it. 1. That even for neglects of duties, this way, Gods wrath, many times, hangs over our heads; Exod. 4.24, 25. in Moses: And the defects this way, are reproveable; one too profane amongst the vulgar, whose profession is, that they hire not servants for Gods service, but for their own; And there­fore, for matter of Religion, and the worwip of God, let them do as they will; all which argues an earthly minde; and, by the presence of such servants, what blessings can be expected? Surely, as the Lord, many times, blesseth a whole family, for the presence of one religious servant, Gen. 30.27. & 39.5. So, for one graceless, profane servant, the whole family tasts of the Lords wrath. A second neglect is, herein, perhaps more tolerable, but yet as dangerous; and that is this, that you may observe, even in some of Gods own Children; some care of civi­lity they have, which restrains them from gross breaches of the second table, drunkenness, whoredome, &c. Perhaps, look also to externall conformity; but, for matter of judg­ment in religion, altogether careless: These things ought not so to be; but Instruction, and Correction, must, this way, go together.

To every one of us, also, may this duty be pressed; for even we also are Temples for the Lord to dwell in, 1 Cor. 6.19. And therefore, must we also be carefull, this way, to keep our selves from pollutions in the worship of God; and if any have crept upon us, labour to purge them; See Deut. 4.12, 13.

And, for this cause, positive duties this way tending are. 1. Continuall attendance unto the word of God, as the only comfortable rule of the worship of God▪ Mat. 15. 2. Beware of Philosophy, and vain deceit, Col. 2.8. 3. Relying too-much upon the authority, and judg­ments of men, or of their writings: Augustine pray­ed for his mother Monica: And, this one cause of Ro­mish Idolatry; whilest the word of God was laid aside, and writings of men advanced into their room. Not, that I condemn judicious reading of them; but yet, bring all to the touch, yea, even commands, and prescripts of Princes, Hos. 5.11. Ephraim afflicted, and broken in judgment, because, he willingly followed the Commande­ment.

The messenger (or, Angel) of the covenant] He speaks, here, of the covenant of grace, made betwixt God and the seed of Abraham, touching life and salvation, to be obtained by faith, in Christs blould. Now, Christ is cal­led the Angel of this covenant, in two respects. 1. In re­spect of revelation. 2. In respect of mediation, and procurement.

In respect of revelation; so Divines teach, that the Lord, before incarnation, pleased, by Christ, to reveal his cove­nant unto man; so Christ that first talked with Adam, that renewed covenant with Abraham, that led the Is­raelites, &c. And of himself, Ioh. 1. He only reveales the Father unto us; he means, as making this covenant of grace; for otherwise, God known to the wicked, from the beginning, as creatour, governour, preserver; but, as a Saviour, and Redemer, known only in Christ.

In respect of mediation, because that in him, and for his sake, this covenant was made; see 1 Tim. 2.5. The mediatour between God, and man; and in, and by him, it hath accomplishment, 2. Cor. 1.20.

Now, whereas Christ is the revealer of his covenant; me thinks, it will follow, that those to whom Christ was [Page 129]not known, they never knew this covenant; and therefore, could not be partakers of salvation; I mean, the Gentiles to whom it pleased not God to reveal himself by Christ.

And therefore, that error, though compassionate, yet foul, of some, that taught that even the Gentiles, before Christ, that knew not Christ, were saved. I say not, but some Gentiles were saved; but, that any was saved, that knew not God, in Christ, the scripture no where sheweth, Act. 4.12. No other name. Isa. 53.11. The knowledg of my righteous servant.

Hence, we are taught to pray to Christ the interpreter, to manifest it unto thee; and with all, take heed, how we despise the word, and tenour of this covenant, Heb. 2.3. the reasons are there given.

Again, whereas Christ alone is made the mediatour of the covenant; mark, how fouly Papists delude themselves, and rob Christ of his honour, and set up saints, and An­gels, for mediatours. They have coyned a distinction, of intercession, and redemption; severing those things, that God hath combined, in the person of Christ; the high Priest a type of both; and, Rev. 8.3. Christ, the Angel, that stands to perfume our prayers. And, this the unspeak­able comfort of a childe of God: it's true, that God hath been gracious unto us, in entring covenant; but, this our misery, that we keep not the condition; yet, this again our comfort, that the promises of God have not their ratification in us, but in Christ Jesus: Alas! what would become of us, if salvation depended upon the me­rit of our own obedience? how full of unbeliefe? how weak in obedience? How presumptuous in disobedience? Yet, this the comfort, that (in Christ) the promises of God are yea, and Amen, 2 Cor. 1.20.

Followeth the ratification, saith the Lord of Hostes] So, you shall see, that the Lord tyes his children to no other evidence, but his word, for the accomplishment of all his [Page 130]Promises, and predictions: Thus saith the Lord, and, The mouth of the Lord hath spoken; and this, indeed, is faith, torest in the assurance of Gods promises, because he hath promised. Other sciences have their demonstrations, and we have liberty, to enquire a reason of them; and not bound to rest in any mans, ipse dixit; But, for matter of faith, the Lords word must be our only warrant.

Now, as the Lord propounds this, as the only thing, wherein he would have his servants rest; Ʋse so let us labour, and learn to rest, and relye only upon the word of God, for accomplishment of all his promises: This is notable in Abraham, Rom. 4.18. though no likelihood, to obtain feed, yet having Gods promise, he believes; and, Heb. 11.19. When the Lord commands him to take his son Isaac, in whom was the only apparent hope of the blessing pro­mised; yet, spares not him, being assured, that he who had promised, was able also to perform. Beloved in Christ, many excellent promises are given unto us in Christ; life eternal, and glory unspeakable promised to all believers; yet, as Paul speaks, Col. 3.3. This life is hid with Christ in God; and, 1 Joh. 3.2. It doth not yet appear, what we shall be. And, look to the outward State of Gods children in this life, nothing more miserable: Well, yet, we have the Lords word, The Lord of Hosts hath said it; and though we had no other evidence, me thinks, this should suffice us. God hath promised to dwell with a contrite heart, and to revive him▪ that is of an humble spirit, Isa. 57.15. Be­loved, perhaps, at present, we see nothing less, than re­viving; perhaps even killing, Iob. 13.15. Here now is the power of faith, then to expect life, when we feel our selves in death; Godliness hath also the promises of this life, 1 Tim. 4.8. Food in famine, Psal. 37. Perhaps, we see no means, but now the Lord will prove our faith: And, indeed, thou canst never assure thy self, that thou hast any sound faith, till thou are come to this, to believe, even be­cause the Lord hath said; though thou seest no mean, be­fore [Page 131]thine, eyes for accomplishment of his promise. Labour therefore, for this; and, here consider.

First, the truth of God, and his fidelity, as by long experience of all times thou mayest gather it. The Lord promised, to Abraham, to give Canaan to his posterity; Abraham lived in it, and his seed enjoyed it; so the Messiah; and he came.

Secondly, the power of God, in accomplishing his promise; these the two pillars of Abrahams faith, Rom. 4.20, 21.

Vers. 2. But, who may abide the day of his comming? and, who shall stand, when he appeareth? for, he is like a re­finers fire, and like fullers sope, &c.] A description of the comming of Christ in the flesh, from the adjunct of ter­rour, illustrated by the effect; who may abide his com­ming?

For the sence, it may be enquired, how this may be ascribed unto Christ, in respect of his comming in the flesh; For, first, his outward estate upon earth, was most despi­cable; his externall servants, fishermen; besides that, he came to comfort his people; and, Mat. 12.20. It was said of him, that he should not bruise a broken reed? Answ. Distinguish the Persons, and the Scriptures will accord; Christ Jesus to his own Children, is comfortable, not ter­rible; but yet, to the wicked most terrible; yea, in his ve­ry incarnation, and that outward contemptible state, with what terrour struck he the hearts of the ungodly! See Mat. 2. When they hear but tidings of Christs Birth, Ierusalem, and all, is in an uproare; and, when he comes meekly to Ierusalem, riding on an asse, how were they stricken with terrour▪ and fear? Mat. 21. Observ. So that hence we may observe; that the very despicable state of Christ in the flesh, was unto the wicked most terrible, and discomfortable; mark how Herod quakes at the news, Mat. 14. If any be demanded, how this comes to pass? Answ. Partly, through the glimps of Divine Glory, that [Page 132]shined in that despicable State of Christ; partly, through their earthly mindes, while they savouring earthly things, feared the disturbance of earthly peace; partly, through conscience of rejecting him and his word: partly, through a terrour, wherewith it pleaseth the Lord to strike them.

Now, beloved, if Christ comming in the flesh were so terrible to the wicked, what shall his glorious comming be? Rev. 6.16. The wicked are there described, running to the hills to fall on them, and to the mountaines to cover them: And, this terrour, methinks, should perswade men, 2 Cor. 5.10. To forsake their sins, and to kiss the son, Psal. 2. ult. To submit to him, that he may guide them, by his word, and Spirit: The Prophet Isaiah pro­pounds the question, who among us, shall dwel with devou­ring fire? And answers to it, Isa. 33.14.15.

And, Ʋse. let it be our admonition, to labour betimes, to be reconciled unto him, who is, in his wrath, a consuming fire; behold, he commeth with clouds, Rev. 1. 2 Thes. 1.2. The Lord is gracious unto us, in offering us meanes of re­conciliation: Blessed are they, that receive them; and wo worth the day, that ever they were born, that reject them I and, let all such, as encourage themselves in their evills; because of Christs Incarnation, tremble at this: Alas I what avalls it a wicked, obstinate sinner, that Christ came into the world, to reconcile us unto his Father? This is comfortable to a mourner, but, its the scourge of a wicked man: when he shall consider, how he hath tram­pled under his feet the blood of Christ, and crucified him by his sins, and rejected his grace, how can he but tremble?

For he is like a Refiners fire, and like Fullers sope] First, let us cleer this place of the glosses of Papists; they labour here to build the fire of purgatory; and why, trow we? but only, because, here is mention made of fire, and of pur­ging fire: To which purpose, they apply that also, 1 Cor. 3.13. Against this dream, oppose we. First, the contra­dictory, and the proof of it. 1. This that the Scrip­ture [Page 133]every where teacheth, that we have, in Christ, per­fect purgation from all our sins, both the guilt, and punish­ment of them, 1 Ioh. 1.7. 2. That remission of sins is here, either finally lost, or everlastingly obtained, Ioh. 9.4. Walk while it is day. 3. Whereas they confess, that we are in Christ, purged from all mortall sins; and all sins are mortal; apparent, that there remaines no such purging, af­ter this life. 4. Whereas they confess, that we are pur­ged; â Reatu peccatorum, from the guilt of sins; how can they imagine any part of punishment to remain unto the children of God? for, doth God punish the Inno­cent? 5. Rev. 14.13. Gods children are blessed, and said, at death, to rest from their labours; and that their works follow them close.

And, as for this place, its as absurdly, as any, applyed unto this purpose; For, 1. Its spoken of Christ's first comming in the flesh. 2. Its said, that Christ is this pur­ging fire. 3. Its done for this end, that we may bring offerings unto God in righteousness, vers. 3. Now, will they say, that by these offerings, their mass is meant? how absurdly? For, have they masses, in purgatory? I think, indeed, there are Priests enough in hell; For, Mat. 5.19. They that pervert Gods people, are least in the kingdome of God; but, of masses in purgatory never dreame, no not Catholiques themselves,

See we then, what the sence of the words is, and in what respect Christ is compared unto fire, and Fullers sope.

Answ. In respect of his effects, like unto fire; and that, both in regard of the wicked, as also in respect of the children of God: In respect of the wicked, because, by his word, afflictions, and his Spirit, he purgeth the visible Church, works separation of the dross from the pure metall; so, Mat. 3.12. He is described, as one ha­ving his fanne in his hand, and purging his floore: So see we daily, by his word, he separates; by afflictions also, he discovers hypocrisie.

And, what may this teach us? Surely, to labour to be upright in the sight of God; for Christ is as purging fire, and will surely sever the dross from the silver, and gold; and, howsoever a man may long masque under the vizar of hy­pocrisie; yet, sooner, or later, the Lord discovers him, 1 Tim. 5. ult. Some mens sins go before unto judgment.

See we the means, how it pleaseth the Lord, at this day, to work this separation: These are. 1. His word, this that fire, Jer. 23.29. 2. Afflictions, this also the purging, and trying fire. 3. His judgment, whereby he gives over an hypocrite to some vile, and gross sins, whereby they dis­cover themselves unto the world.

Again, he is so compared, in respect of his own ser­vants; because, he scoureth, and purgeth them from their sins; no fire so purging, as Christ; the fullers sope makes not so white, as the bloud of Christ.

Here, first, take notice, how fast corruption cleaves to all the posterity of Adam; Observ. fire, and fullers sope, that is, that which is most purging, required to wash us from it. This David, Psal. 51.7. knew well enough, and therefore prayed again, and again, for washing, and wringing in this fullers sope, of the spirit of Christ. And, what marvel? seeing bred in us by nature; confirmed also, and strength­ned by custom, Jer. 13.23. Heb. 12. 1. The sin hangs on fast, and presseth down sore; and this that, in woful expe­rience, all Gods children finde, how strong corruption is in them; and, besides all this, the devil holds Captive, 2 Tim. 2.26.

And, me thinks, it descryes that errour of our people, that think it so easy a matter to deliver themselves from the strength, Ʋse. and power of their corruptions; let them alone, they say, they will repent, when they are old; and, give them but their mindes, they are well enough; and, they wonder at that care, and industry in the servants of God, in labouring to keep themselves unspotted of the world.

Now, alas! Beloved, these men consider not how fast corruption cleaves unto them, while they thus speak: Is it so easy, to fly from corruption? Try, if thou wilt, but in one sin, to which thou hast been accustomed; and then, tell me whether it be so easie a matter, to be delivered from thy corruptions. How do all Gods children finde evil present, when they would do good? And what vio­lent assaults of Sathan are they encumbred withal? And how, when they have much laboured, yet evill re­turns.

Lastly, see here the efficacy, and power of Christ, in purging of our sins. Fire it self; and the purest sope is not more powerful, then Christs grace: How powerful felt Gods children this, who from being, by nature, very vile, have become zealous for the Lord of Hostes, 1 Cor. 6.11?

And, this should comfort the children of God, Ʋse. that endeavour to purge themselves from their fins Beloved, it's that which often troubles the children of God, that they cannot get that power over their corruptions, that they desire; but, the more they strive, the stronger they seem to feel corruption in them: Well, wooldest thou, indeed, be purged? behold here a purgatory; the spirit of Christ▪ only be sure of this, use the means. And this use of means should be both seasonabe, and conscionable.

First, the word of God Ier. 23.29. Ioh. 17.17. The word is that truth, by which we are sanctified; and by it the Spi­rit, that alone purgeth, indeed, is conveyed into the heart; that is the two-edged sword, Heb. 4.12. that searcheth corruption, getting into the very marrow, and bones; and, they forsake their own mercy, that leave it.

Secondly, add to this a second means, and that is, afflicti­on, sanctified to Gods children; how powerful a means the cross fanctified is to Gods children, experience shews; which of Gods sons cannot say, that ever he was in afflicti­on, but he found sin abated thereby, and him­self, [Page 136]in part, scoured from corruptions: this that ma­sters rebellion, subdues rebellion, makes carefull, and cir­cumspect: And therefore, they forsake likewise their own mercy, and comfort, who fly too cowardly from af­flictions; and, if there were no other argument, this alone should move us, to submit our selves to the cross; for that, its a meane to purge us. Lastly, prayer unto God, for his Spirit, Psal. 51.10, 12. for, without his biessing, neither word, nor afflictions, nor any our own en­deavours prevaile, any whit, to this purpose; therefore, see we many hearing continually, yet never a whit purged from corruptions; many followed with crosses, yet never the better, but the worse; pray God, therefore, to wash thee, and thou walt be washed.

VER. 5. 6.

And, I will come neer to you to judgment, and I will be a swift witness against the sorcerers, and against the Adul­terers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fa­therless, and that turn aside the stranger from his right, and fear not me, saith the Lord of Hostes: For, I am the Lord, I change not; therefore, ye sons of Jacob are not consumed.

COmming of Christ, in the flesh, foretold, and descri­bed, by adjuncts. 1. Speed. 2. Terrour. 3. Ends; First, for his fervants, to purge them; Secondly, for the wicked, to judg them: which latter we have, in this text, where there are three things considerable. 1. The end, and effect of Christ's comming in the flesh: in respect of the wicked; he comes to them, to judgment. 2. The meane, manner, or degree of execution, by witnessing. 3. The subjects of this execution, set down as in a synech­dochicall induction of the particular species.

I will come neer to you to judgment] For the sence: God is alwaies neer, Psal. 139. but he is, then, especially, said to be nigh; when he declares his nighness by effects, of power, justice, mercy; but nearest, while Christ lived with us.

The end of Christ's incarnation, was, Observ. not only to save his people; but, to judg the wicked: and, he is not only a Saviour to his servants, but a judg to the ungodly: And, this that he professeth of himself, Ioh 9.39. & Luk. 2.34. appointed for the fall, and rising again of many in Israel; conferr Isai. 8.14, 15. Isai. 28.16.

Ob. If any shall object, that Christ testisieth of his Father; that he sent him, not to judg the world, Ioh. 3.17.

Answ. There are two ends of Christs sending; one principall, which is to save: less principall, and as it were accidentall, to judg the world; as Saint Paul saith of the Gospell, 2. Cor. 10.5, 6. Or, secondly, by the world, we are to understand, the world of believers, as Austin; (est quidam quasi mundus credentium) and vers. 18. ib. 1 Ioh. 2.2.

Ob. Christ refused to do the office of a judg, being re­quested to decide the controversie, betwixt two bre­then.

Answ. The place to be understood of a temporall judg­ment, after the custome of this life; so Christ professeth to Pilate, that his kingdome was not of this world, Ioh. 18.36. But, ever performed he the office of a spirituall judg, as, Ioh. 9.39.

Hence then it followeth, that Christ came not into the world, only to be a Saviour of his Church, or to be a Sa­viour to all; sith the Lord here protesteth, that Christ he came man to the world, unto judgment: This point I have often proved. 1. Because of the eternall decree of God, which he would never cross, in sending Christ into the world; nay, even in it had eye to the fulfilling of that [Page 138]eternal counfell. 2. For that, meanes of salvation are not granted to all, Mat. 11.23. 3. That Christ excludes some from his intercession, Ioh. 17.9. 4. From absur­dities; for Gods counsells must stand, and who can resist his will? and, it's most absurd to say, that God would fain save, but mans will hinders his intention, and desire; sith he that made the will, knows how to frame it to his own purposes.

And, therefore, beloved, vain is the confidence of those men, that expect salvation from Christ, whilest they live in their sins: Its true, that Christ is a Saviour of his peo­ple, Mar. 1.21. but, a severe judg of all disobedient, and impenitent sinners: Its 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, its 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 [Page 139]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. Its 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 [Page 140]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, Ʋse. 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 [Page 141]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. And Paul, be­fore Felix, a bribing, and incestuous person, preacheth of justice, and temperance, Act. 24.25.

It warrants like practice of ministers, at this day, Ʋse. that bind themselves, especially, to the particular corruptions of [Page 142]their own people; and, therefore, pleaseth it God to set us over particular congregations, and to give us charge of them, that we might redress their sins, And, howsoever that other course be most plausible unto carnall men; I mean, generall dealing in instruction, admonition, re­proof; &c. as, you shall hear such preachers, that shoot at rovers in their Sermons, much applauded: yet this is the profitable kind of teaching: And therefore, in the primi­tive Church, were there assistants unto the Minister, in particular congregations, to enquire, and give information of manners; and, if we had now such as the household of Cloe, 1 Cor. 1.11. No doubt, we might more profita­bly, a great deal, converse in our Ministery: that by the way.

First particular mentioned, Sooth-saying. Sooth-saying; the word rendred, by skilfull, in originall languag; proestigiatores, as you would say, juglers, such as, by deceiving the sence, bring strange things to pass; but; Synechdochically, under this name, are comprized, all such as exercise any of those divellish arts, that cannot be exercised without contract either secret, or open, with the Devil; which in one word, we call Magick: My purpose is to speak something large­ly of it; and so much the rather, because, I see there is some kinde of this divellish art still in practice, amongst our ignorant people: Of it there are sundry branches; but, they may be all reduced to these two heads.

Magia

  • Divinatrix.
  • Operatrix.

The first is that, that is exercised about prediction of of contigent events, not out of their causes, but by wayes not sanctifyed of God; and this is of two sorts, accor­ding as the persons, that use them; one seemingly joyned with art; the other vulgar; these of divers sorts; brief­ly, of each.

First, Pythones, or Pythonissae; such as by acquaintance with familiar spirits, take upon them to reveale secrets, [Page 143]and to foretell things to come; of such read, Levit. 20.27. Deut. 18.11. Beloved, I say not, we have such in our own congregation; but, this, I fear, is too common amongst us, upon every occasion, consulting with such; if any thing lost, or out of the way, presently, a messen­ger dispatched, to the cunning man, or the cunning woman: any sickness dangerous, enquiries whether they shall re­cover; if a journey undertaken, consult of success, &c. As the Lord saith, Psal. 50.18. Thou hast been partaker with the adulterer; so surely, such are partakers with Sooth­sayers: And, it were to be wished, that as there are laws wholesome that way provided, so those to whom executi­on thereof is committed, would put upon them this reso­lation, and imitate his practice, 2 King. 23.24.

And, let us all be admonished to take heed how we joyn with them. 1. See what is noted of Saul, before the Lord forsooke him; he took them away out of the land; when God had forsaken him, then goes he to con­sult with a witch, 1 Sam. 28.7. 2. The Lord, by strange judgments, hath shewn his dislike of it; See 2 King. 1. Ahaziah was sick; and, as it's the fashion of profane men, to be more inquisitive, touching the issue, then to pre­pare for death; he sends to Baal-zebub, the god of Ek­ron, to enquire, whether he should recover: mark, how the Lord reasons against him. 1. What a sin is this, as if the devil, in Ekron, could better resolve, then the God of Israel. 2. He tels him, he shall surely dye, and accor­dingly, it came to pass. 3. Isa. 8.20. The Lord taxing this sin, prescribes us the right means, how we should know, what the success of our enterprises will be; To the law, and to the testimony. When journeyes are so under­taken, we have a promise of blessing; when otherwise, assure we our selves of a curse, though all the devils in hell shall foretel a blessing.

A second sort, are Astrologers, or start-gazers; who, as Austin well saith, though under another colour, yet ex­ercise [Page 144]their art of foretelling things to come, by secret compact with the devil; of these the world was ever full; and, at this day, almost no place empty of them.

These are of sundry sorts. 1. Genethliaci, that by cal­culating Nativities, and searching out the constellations, and aspects of the starrs, take upon them to foretel, what should be the manners, state of life, death, &c. of men born under them. 2. Such, as of particular events in bu­sinesses undertake to fortel events of things, in their own nature, contingent.

These also not amongst us; yet, I fear, every where consulters with such, That we arme our selves against them, let us see some reasons out of the word of God. 1. starrs made to another end, Gen. 1.14. namely, to measure out dayes and nights, summer and winter. 2. That they make good creatures, malignant. 3. The houses them­selves feigned things. 4. They but universal causes, and their influence mixt. 5. Gemini, or twins born in one hour, have divers issues. 6. Many other wayes doth the Lord descry their folly, Isai. 46. Ier. 10. shewing them to be but heathennish vanity. I might add unto these, those that by dreames take upon them, to foretell things to come: now, it once pleased God, by dreames to re­veal particular events; not so now. So those, that by looking on the hand, take upon them to foretell what shall be mens fortune; to these also may be added that same, which they call Necromancy, that is, divination, by consulting with the dead; that is, indeed, with the devill, in the habit, and likeness of the dead: Of all which ye may read, Deut. 18.10, 11. Vulgaris; that which our common people, in superstitious ignorance, observe, of things boding good, or ill; as, how many such observati­ons have they of dismall days; wherein they say, its dange­rous to begin any work: That, when a man puts his shooe on the wrong foot, that bodes ill; if the salt fall to­wards us on the table, ill luck; that, if the staff fall out of [Page 145]the hand; a hare cross our way; stumble at the thresh­old, when we first go out of the house; or, if the gar­ments be gnawn of the Rats; of which Augustine well notes the answer of Cato, an old wizard among the Romans. A superstitious observer of such things came to him, as a man full of heaviness; more grieving, saith he, at the suspition of ill to come, then for loss present; and, he would needs know, what hard chance that might bode. To whom the heathen answered merrily; that is no strange thing, saith he, that Rats should gnaw cloathes; the wonder had been, if thy cloathes had eat Rats; so did the heathen deride that folly, and superstition. And it should admonish us Christians, to detest, and abhorr such idle superstitious observations, whereby, as much as by any, the devil ruleth in such.

If it be said, that the event, many times, answers to their fear, and expectation. This comes, partly, through Gods judgment upon such; partly, through Satans de­sire to bewitch them with such things: God gives them over to these delusions, that they may believe lies, because they have not received the love, and obedience of the truth, 2 Thess. 2.11.

A second kinde of Sooth-saying, or Magick, is ope­rative, that is, consisting in working things strange and be­yond conceit; because, we see not the reason of them; as we see in the sorcerers about Pharaoh, and Simon Ma­gus; and the like, perhaps, at this day; strange cures wrought by bringing inchanted napkins, &c.

Now, first, by natural causes known to Sathan; as of the lamp burning, in the Temple of Venus, without oyl; a thing that hath a cause in nature; as Pliny of a stone called Asphaestus, once set on fire, never quenched. Se­condly, by deceiving of the sence, as Pharao'hs Wizards, by agility of their nature, removing rods, bringing in Ser­pents Thirdly, perhaps also some marvels wrought, true for their nature, but false in their end▪ Reasons. 1. Gods [Page 146]judgment upon such, as believe such things, 2. That those that obtain such gifts, might not be too much exal­ted. 3. To teach us, not rashly to receive doctrines thus commended, but to bring them to the touch. 4. That we might not too much admire this gift; but labour for those rather, that tend to edification, and salvation.

And, in this rank may I also reckon those so rife in every corner; charmers and sorcerers: would God our own congregation were free! which is by procuring of words, to procure speedy help, or hurt; and this is either plain; or covert, some meanes pretendedly used: against which, and all the rest, See Deut. 18.10, 11. Reasons. 1. God cast out the heathen for these. 2. Prophets ordained.

Against all which, these rules must be observed. 1. That they are all exercised, by a secret compact with Sathan: Reason; they have no such force, by nature, divine ordi­nance, or promise.

Ob. Prayers are good, and prevalent.

Answ. Made in faith according to Gods will: But 1. What warrant to pray for cure, without meanes, or, by meanes supernaturall? 2. What reason, why such a prayer, rather then another? 3. See such people, known to be ignorant, vitious, of whom the Lord professeth, he knows none such.

Ob. Gift.

Answ. Extraordinary gift of healing, now ceased.

Ob. Devill doth none good.

Answ. Yes, ease, with a desire to hurt.

VER. 6, 7.

For, I am the Lord, I change not; therefore, yee sons of Jacob are not consumed: Even form the days of your fathers, yee are gone away from mine ordinances, and have not kept them: Return unto me, and I will return unto you, saith the Lord of Hosts: but yee said, wherein shall we return?

HEre, the true cause assigned, why they were not con­sumed; because the Lord is unchangeable: And, that it might not seem strange, the Lord should, in mercy, so long forbeare them; he makes it probable, by promising a greater blessing; the summe whereof is this; that though they had gone astray so long, and were not amended; yet, if now at length they would return, the Lord promiseth, to return to them.

Parts three. 1. An aggravation of the peoples sins. 2. An invitation to repentance, 3. A promise of a bles­sing; with a confirmation of it; saith the Lord of Hosts.

From days of your Fathers.] That is, ever since your fathers gave you that ungracious example, and became patterns of disobedience, ye have gone astray.

How prevalent with posterity the example of parents is, especially in evill: I might instance this, Observ. in the State of Ieroboam; how many hundreds of years did idolatry continue in his lineage? And succeeding Kings of his Stock, went a whoring after the calves, in Dan, and Bethel: as the leprosie of Gehazi clave to him, and his posterity; so the sins of Parents, oft-times, to their children: Heare some reasons of it. The 1. Is, that proness in nature, to imitate examples, either in good, or evill; especially, in chil­dren towards Parents; as we see, in common appearance in the least of our infants, but newly crept out of their cradle: speeches, gestures, &c. how apishly imitate they [Page 148]them? 2. But specially, this comes to pass, by a judgment of God upon the children, for the fathers transgression, threatned in the second commandement, where he saith, he will visit the sins of the fathers upon the children.

If a man demande, how?

Answ. By withholding his grace from them, and giving them over to imitate their fathers sins; and this, how see we it verified in daily experience? Popery, how long con­tinues it in families popish!

This should admonish all those, of us, whom the Lord hath made parents, to take heed how we forsake the wayes of our God, and walk after the stubbornness of our own hearts.

Sundry reasons I might give for this. 1. Examples in evill are always prevalent; like leaven, 1 Cor. 5.7. how soon it leavens the whole lumpe, we see; so spreads the infection of an evill example. 2. Me-thinks, the very misery of our children should move us; God hath made us fathers of their bodies, Heb. 12.9. And very birth is, in its own nature, a blessing; but yet if we shall bane them by our evill example, better had it been for them, never to be born; how discomfortable is it to parents, to see the shamefull ends of their children, as sometimes on the gibbet? Can we grieve at this? Me-thinks, that other misery of them, their eternall damnation, should move us; murther of bodies odious, much more of soules.

And therefore, beloved, let us all be exhorted, to take heed, how, by a poysonful example we corrupt the souls of our children: be diligent to bring up in the discipline, and information of the Lord; but be as careful to go be­fore them, in an holy example of practice. Wouldest thou have children reverently use the name of God? beware how thou prophanest it, by ungodly swearing. Longest thou to wean them from wantonness, and love of pleasure; and wouldest thou have them, even in youth, to renounce the vanities of life? Redeem thou the time: me-thinks, [Page 149]it's unreasonable, that parents should spend weeks and moneths in pleasures, and yet expect restraint from pastime, at the hands of their children: What is this, but to binde heavy burthens, and not to move them with the least of our fingers?

Secondly, this should teach us to repent of our sins, lest we bequeath unto them, with our goods, our sins also. Riches and possessions, they descend by inheritance, sins also are sometimes hereditary.

Thirdy, this should be admonition unto children, to for­tifie themselves against the means so powerful, used by Sa­tan to pervert them: As much as for thine own, grieve for thy fathers sins. I never knew an ungracious father, but he hath left behinde him some pledg of Gods displeasure, a­mongst his children; yea though they have seen their fa­thers sins, and fled from them. I speak now of temporal plagues, by which it pleaseth God to visit the sins of fa­thers, even in Godly children: And therefore this doe, when God gives thee eyes to see the sins of thy parents, and to fly from them, Ezek. 18. Humble thy self, even for thy fathers sins; See Dan. 9. Neh. 13.18. But, spe­cially, learn to fly from them; and, for this cause, inform thy self by the word of God, touching thy duty; and ever set thy self these bounds, to follow thy father, no far­ther then he follows the Lords commandment; great is the benefit of such wisdom.

Prescription in errour is no feasible plea, in the Court of the Lord. What if thou couldest say, Popery, whordom, covetousness, &c. had continued, in thy lineage, to a thousand descents? This may aggravate thy sin, but shall not excuse it: And therefore observe, every where, how the Lord adds this, as the aggravating circumstance, Psal. 95.10, Fourty years long was I grieved with this gene­ration, and, Act. 7.51. Alwayes, ye have resisted the Holy Ghost; as your fathers did, so do ye.

And therefore, Ʋse. vain and hellish is that speech of pro­phane [Page 200]ones amongst us; that because they are able to pre­scribe in sinning, therefore procure themselves immunity, from the wrath of the Lord. How often hear we those speeches from our people? Thus have I alwayes used, and my father before me. Now, brethren, put it in some other case, in sins against the second table, and see how odious a defence this would be; if a man should plead thus, in his whordom: thus my father hath used before me; if in theft, &c. How should we abhorr him? And yet in sins, as vain as the excuse is, must go for currant, Psal. 78.8. Be not as your fathers, a disobedient, and rebellious generation; and, Psal. 95.9. in tempting God, and hardness of heart, Ezek. 20.18. Walk not in the ordinances of your fathers, to de­file your selves with Idols, and, for th [...]s cause, see Zech. 1.5. Your fathers, where are they; and remember what Peter speaks, 1 Pet. 4.3. Its enough, if any thing were enough, that we have spent the former part of our life in vanity, ignorance, &c. To the dishonour of our God.

Sins never so long continued shut not out from mercy, if repentance unfeignedly be performed, Observ. 3. Luk. 19.42. If thou hadst known, in this thy day, &c. that is, if after all this contempt of my word, all this innocent blood of my Prophets shed amongst you; if, in this day, thou knewest, and wouldest embrace the things that concern thy peace, happy wert thou. Act. 17.30. The times of this ignorance God regarded not, but now he admonisheth every man to re­pent. The reason is, nothing but the endless mercy of the Lord, that knows no limits of time, so be it repen­tance can be performed. If a man turn, whensoever he turn, he shall live, Ezek. 18. &c.

Now, mark the forward use, prophane men make of this doctrine; Ʋse. sith there is place for pardon, after so long continuance in disobedience, vain therefore to take thought too soon; a little in old age, or on the death-bed, will serve the turn; for Gods mercy never rejects repen­tance [Page 201]from pardon, if, at any time, heartily performed.

Well, beloved, this is true; But, shall we continue in sin, that grace may abound? God forbid! Rom. 6.1. Know we, therefore, that that God who hath promised to give par­don, whensoever repentance is performed, hath not all-wayes given repentance, when it's sought for; nay, hath threatened to deny repentance to them, that contemning it offered in the means, respit the day of their conversion unto God: How howls Esau for the blessing? How fain would he come to heaven? How bewailes he the loss of Gods favour with tears? Heb. 12.17. and yet ob­tains it not; and▪ what saith wisdom, Prov. 1, 24, 26. I called, you heard not; you shall call, but shall not be heard, you shall seek mee early, but not finde mee: And therefore, mark, what Esay saith, Isa. 55.6. Seek the Lord, while he may be found.

Is there any time, when the Lord will not be found?

Answ. Yes, no doubt; not, but that his mercy is ever­lasting, but, for that men cannot seek it, when the time is over-slipt, Ezek. 24 13.

Hence then, let us learn, beloved, that perhaps have lived long in our sins, now at the length to seek God, if he may be found of us: And mark, how lovingly the Lord invites us, who have gone astray, &c. a long time; yet return unto mee, and I will turn unto you; as if he had said, yet at the length return, there is hope of mercy, and forgiveness. Be­loved, the Lord is the same to us, as he was to Israel; and still saith to us, as to them; though ye have long gone astray, yet, if now at length, we could return, there were hope of mercy, and forgiveness.

Let me thus apply it to every of us; and let us all think this spoken to our selves: Thou that art ignorant, and lived thus, all thy life long; if now, at length, thou coul­dest be admonished to repent, God regards not thy past sins, upon performance of present repentance; so to all other sinners; and mark how the Lord protests, he de­lights [Page 152]not in our death, why will ye dye, saith the Lord? See Hos. 13.9.

And, let not Sathan prevail with thee, so far, as to think, as the saying is, too late now; for, the promise of remis­sion is made to repentance, without all limitation of time, person, or number of offences: and this be assured, out of the word of God; that howsoever there is no sin so light, but deserves a thousand hells; yet, none deadly, in the event, but impenitency; yea, the very sin against the Holy Ghost were capable of pardon, if capable of repen­tance.

And, Observ. 4. if these things move us not, what shall we say, but as the Lord, by his Prophet; thy destruction is from thy self, salvation of me; this only be sure of, that thou bring repentance: What that is, we shall see anon, if we shall first observe, the state of man, during impenitency; which is the next thing, to be considered in the text.

The State, and condition of impenitency: its nothing else, but a continuall straying from God, as Ier. 2.27. They have turned unto me the back; therefore, 1 Pet. 2. ult. We are said, to go astray like sheep; and the Scripture every where calleth it, a wandring from God.

And, beloved, let this be holden of all men, whose hearts are not turned, and renewed by the Holy Ghost: Let their civill honesty be never so great; their zeal and devo­tion never so fervent, till the heart be changed, all is but, celer cursus extra viam.

What learn we hence? Surely, to take notice of our own misery, whose hearts the Lord hath not yet turned unto him; we are as men, in a wilderness; fain, perhaps, we would finde the way to heaven but cannot; nay, the more we strive, the further, out of the way; and this is the mi­sery of every impenitent sinner. Then, hence learn all such, to pray, with Ieremy, Chap. 31.18, 19, Convert thou us, O Lord, and we shall be converted, Lam. 5.21.

Secondly, refuse not the Lords corrections, but embrace [Page 153]them, as the Lords love-tokens; think they all cry unto thee, saying, as Elisha to the Assyrians, 2 King. 6.19. This is not the way: and look, how thou wouldest re­joyce, if in a dangerous journey thou shouldest have one but to tell thee, thou wert wrong, &c. 2. Because these are, indeed, but dumbe guides; learn to depend on the Ministery of the word: God hath given us all, in our places, to be guides, and directors unto you; as Paul, Act. 26.18. God sends us to open the eyes, that ye may turn from darkness to light, and from the power of Sathan un­to God; See Act. 3. ult.

This should admonish every one of us, to be diligent in admonition; as, Iam. 5.19, 20. Look, what we would do, if we met with a travellour out of the way; so, &c. especially, strive we to be guides unto them, by our example Heb. 12.13. Make strait steps to our feet, lest that which is halting be turned out of the way.

The nature of repentance: And that is here briefly described, to be a returning unto God; so every where, Hos. 14.1. Ioel. 2.13, Act. 26.18.; therefore, commonly, the working of it, is called conversion; and men repen­ting, are called converts; as Nicholas the convert, or pro­selyte of Antioch; Act. 6.5.

Let us all try our repentance, by this; that we may see, Ʋse. whether we have, indeed, repented; we shall know it by this, our hearty turning unto God.

Sundry notes there are of it.

First, as preparatives, there are these things. 1. Know­ledg of our sins, and of our errours, Ier. 3.12, 13. The Lord thus exhorts the people of Israel; thou disobedient Israel, return, saith the Lord, and I will not let my wrath fall upon thee; how may this be performed? Know thin [...] iniquity, that thou hast rebelled against the Lord thy God 2. A second preparative, is shame, Ier. 31.18. I was asha­med; Rom. 6.21. Whereof ye are now ashamed. 3. A third, is, indignation, 2 Cor. 7.11. I smote upon my thigh, [Page 154]Ier. 31.18. 4. Enquiry after God; See Act. 2.37. What shall we do? And, Act. 16.30. What must I do? 5. De­precation, Hos. 4.2. Take unto you words, and say, receive us graciously. 6. Thankfulness, ibid. 7. As a sign of all this, holy obedience in all things.

The last observation, is, the benefit of repentance; I will return unto you. Observ.

Sence: The Lord is said to be with us, when he favours us, giving us testimonies, and pledges of his love; Isa. 54.7. To go from us, when he removes the signs of his favour; and, to return unto us, when he restores us the comfortable pledges of his loving-kindness: So that, the meaning is this; return to me by repentance, I will return unto you; that is, whereas I have now, a long time, withholden the pledges of my love, and by judgments inflicted, have testi­fied my displeasure against you; return to me, I will re­store my blessings inward, and outward.

This then the benefit of repentance; it draws down from the Lord his blessings in abundance; it turns away his wrath, brings us the pledges of his love, and favour.

And, Ʋse. let this teach us that have lost any of the pledges of Gods favour, how we may recover them, namely, by unfeigned repentance. Beloved in Christ, we have long had the Lord averse from us; as is apparent by sundry judg­ments, which he hath inflicted upon us: he hath withhol­den the former, and the latter rain; sent us cleaness of teeth, and scarcity of bread; and yet, the Lords wrath is not ceased, but his hand is stretched out still, Isai. 9.12. Won­der we at this? Surely, the cause is this, our not returning unto the Lord by repentance; would we recover the Lords favour? return we then unto him; let the wicked forsake his own unrighteousness, Isai. 55.7. Prove the Lord with this, if he will not open us the windows of Heaven, and pour down his blessings, in a bundance; Isai. 1.26.

The like say I of all other pledges of Gods favour, whereof he hath deprived us; health a blessing▪ peace of [Page 155]conscience, comfort in Gods service; would we recover these? We have here the mean. And, see the experi­ment of it, in sundry examples of the Lords dealing with his people, Psal. 32.5. I said, I will confefs my sin, and thou forgavest the punishment of my sin.

But, ye said, wherein shall we return?] Their justifica­tion of themselves. Whence we note; Oserv. that men deep­lyest engaged in the guilt of sin, are hardlyest brought to acknowledg their sin: See Luke 16.15. You are they, that justifie your selves, but God knows the heart; and what is highly esteemed amongst men, is abominable in the sight of God. Reasons hereof many; but, principally, that ve­ry custom of sin, wherein they have long lived, brings blindness upon the Understanding, insomuch, that the grossest sins seem as no sins, after custom in them; See Eccles. 4.12. They know not, that they do evil. 2. This falls by Gods just judgment, giving them up to blindness, as Rom. 1.28. [...], a minde voide of all judgment; so that, they speak evil of good, and good of evil, Isa. 5.20. And therefore, be we exhorted, to take heed of that, which brings this judgment upon us.

VER. 8, 9.

Will a man rob God? Yet ye have robbed mee: But, ye say, wherein have we robbed thee? In Tythes, and offe­rings: ye are cursed with a curse, for ye have robbed mee, even this whole nation.

THe Lord insisteth in their accusation, by mentioning a new crime; namely, sacriledg, or spoiling of God himself. Where we note. 1. The crime laid to the peo­ples charge, sacriledg. 2, Their apology, or justification of themselves. 3. The amplyfication of the sin; they did, as none would do; no not Idolaters themselves. 4. The proofe of it, by instance. 1. In tyths, and offerings. [Page 156]2. By the signes, and effects; Gods curse upon them: Where is also the generality of it, in the subject. This whole nation.

Observ. 1 Will a man rob God?] Care of maintaining Gods worship is ingraffed in men, by nature. Will a man spoyl his gods? Though Idolaters err in their apprehension, yet, when they have once conceived a god-head, they are careful to maintain his worship; and conscionably abstain from purloyning any thing that may thither serve. This I might shew in the very heathen themselves. How de­vout in dolatry? How liberal in contribution, to main­tain their divine worship? See what cost the Egyptians were at, this way; what store of crafts-men maintained, by Idolatry? How frets Laban, when he loseth his gods? So Micah, Judg. 17. I might be infinite this way: Reason is, the fear of natural conscience this way; which howsoever it erreth in particulars, yet, for the ge­neral, holdes the conclusion, that God must be worship­ped: And therefore sets up a stock, and a stone, rather than it will be, without a god.

Then, Ʋse. Then, hence learn, what to judg of an Atheist, or a pro­phane man; he is is far worse than the vilest Idolater: Notes of it are these. 1. Such are abominable in life, Psal. 14.1. 2. Call not upon the name of the Lord, ib. v. 4. 3. Light esteem of the pledges of Gods favour, Heb. 12 15. as amongst us, of the word of God; whereas, a childe of God, buyes the truth, and sells it not, Prov. 23.23.

Observ, 2 Idolaters, sometimes, (more) conscionable, to preserve the worship of Idols; then some, in the Church, of main­taining the worship of God: See Israelites, Exod. 32.3. Nothing so dear, but they part with, their very Jewels, and earings, to make a Calfe; yea, children themselves made to pass through the fire; and, Act. 19. How many crafts­men maintained, by that Idol Diana? Baals Priests, how cut they themselves with knives, and lancers, 1 King. 18.28. [Page 157]Compare us with Papists; see we it not verified? how liberal are they in maintaining the Idolatry, among them practised? What pains take they in Pilgrimages? And none appears empty-handed before the Idoll.

Well, beloved, Ʋse. this shall be the just condemnation of many in our Church; that people doting upon Idols, should be thus zealous for Idolatry, and we so regardless of the worship of God. See but their Priests, how in a blinde zeal, they hazard their lives, to make a Proselyte; shall it not condemn us, that may safely labour settling in truth, and neglect it? How careful they, that no con­tempt shall be shewn to their Idols? Yet, we, with pa­tience, can endure the horriblest disgraces offered to the majesty of God; they will rise up in judgment, and con­demn us; see Matth. 12.41.

Now, before I come to propound the doctrine, it shall not be amiss, a little to handle the question, that here offers it seif to be discussed; lest we think, this sin con­cerns us not.

Question of Tythes han­dled. The question, then, is, whether tenths be, by divine right, belonging to the ministry of the Gospel, for their mainte­nance?

Answ. herein, Answ. let me propound the judgment of sun­dry sound Divines, both wayes, and leave it to Gods people, to be judged of. Divine right, therefore, is doubly understood. 1. Either, that it is directly so, by express and precise commandment; or else. 2. By consequent, as having ground in the word of God. The distinction is, 1 Cor. 7.6. I, not the Lord; the Lord, not I: I have no commandment, but give advice.

Now, this is the judgment of some ancient, and mo­dern Divines: That, by Divine law, the tenths of all fruites, both predial, and personal, are due unto ministers of the Gospel, by those very lawes, that were given con­cerning the Levites, Origen, in Num. Hom. 11. This law of Tythes, he thinks should be observed, according to [Page 158]the letter. Hierome, upon this place, accords with him. Austin makes Tythes to ministers, and tribute to Caesar, of equal right. Divines, of late years, accord with them: Junius; Tythes, by all lawes, of God, nature, nations, have been hallowed unto God. Gaulter. in Matth. 23. & Zepper de leg. lib. 4.10. are peremptory, this way; and demand, with what reasons it may be proved, that the law was merely ceremonial

Hear their reasons; because payd before the law, when ceremonies were not in force; as by Abraham, to Mel­chizédech; this argument concludes not, for, even some ceremonies were in force, before the law of ceremonies given in writing; as sacrifices, &c.

Better reasons are these.

First, that we are not able to shew, what was in this law ceremonial; therefore, not so to be esteemed.

Secondly, Origen thus. As Gods blessings, under the new Testament, exceed those vouchsafed unto the Jews; so should our maintenance: This proves thus much only, that as liberal, if not more, is due to the ministers of the Gospel.

Thirdly, greatest reason that of Iunius; that by all lawes due; very light of nature taught Gentiles to hal­low the tenth unto God; whence, may thus be concluded. That what, by instinct of nature, is due, that is perpetual; for, this is one rule, to discern judicial lawes of common equity, from those of equity particular; namely, if they be universally received by all nations; and accord with the word of God: but thus, it's apparent, that in all ages of heathen, they were due.

Fourthly, Ab absurdo, it seems not likely, that the Lord providing so liberally for maintenance of Levites; would leave all uncertain to the devotion of the people, under the new Testament; but other certainty, is not determi­ned; Ergo.

These reasons are something urgent: And, I must needs [Page 159]profess, to see no certainty of answer to them.

A second opinion is, of them, that hold them to be due, by consequent, from the law of God; though no direct law given concerning them. As, 1. From the command of the Magistrate, to whom they imagine the Lord to have left determining of particulars, only with this gene­rall; so it be competent. 2. By vertue of confecration that way, either by vow, or other wholesome ordinance: And thus they think them due unto us; so that he shall be guilty of sacriledg, that withholds, or alienates them; Gal. 3.15. A (mans) testament no man abro­gates; Prov. 20.25. Its a destruction, to devoure Holy things, and after the vow, to enquire.

A third sort think them utterly unlawfull, to be either paid, or exacted; in as much, as it was a part of ceremoni­all law; and, for this cause, amongst others, abandon so­ciety with our Church, because, as they say, we judaize in maintaining our Ministers, by tenths: These need rather pity, in respect of their zeal; then confutation of their judgment: It being a principle holden, amongst all Di­vines; that judiciall lawes, especially, when there appeares not some evident cause why they should concerne only the State of the Iowes, may justily be revived in Christian Common-wealths; nay, that Common-wealths are best governed, that come nearest that plat-forme.

What my judgment is, I will forbear to propose; pro­fessing only an inclination this way; that they are due, by divine right, for some reasons before specified.

To leave these [Uncertainties:] See what the Scrip­ture (certainly) teacheth, touching maintenance of the Mi­nistery.

First of all, Observ. that there is maintenance due unto them, for their work sake; 1 Cor. 9. 1. From common equity, vers. 7. 2. From voice of the Law; the oxe not muzled, vers. 9. 3. Spirituall things are ministred, there­fore, temporall things may be reaped. 4. A pari, they [Page 160]that serve at the Altar, live by the Altar. 5. A sanctione Christi, God hath ordained, &c. vers. 14.

2. That this must be a liberall maintenance, 1 Tim. 5.17, 18. double honour; Gal. 6.6. Made partaker of all his goods; 1 Tim. 3.2. How, else, given to hospitality? due from all that partake in benefit of instruction: Again, this the word teacheth morally; that magistrates are to be obeyed, in things lawfull, for conscience sake, Rom. 13.5.

3. That things consecrated unto Gods service, may not be alienated to other uses, out of case of necessity, Prov. 20.25. Gal. 3.15.

Out of all which, I think this conclusion ariseth; that Tythes (of England) are due by Gods Law, to the mainte­nance of the Ministery; if not directly, yet, by conse­quent; if not, in specie, yet in the aequivalent: Whence, this conclusion will soundly follow; that, to detain any thing belonging to maintenance of the Ministery, is Sa­criledg; let it be coloured with never so goodly pre­tences.

Now, Ʋse. beloved, where should I begin to reprove? First, those ingrossers of Ministers maintenance, by im­propriations; &c. I stand not now to dispute the questi­on; this only know, things once consecrated, are the Lords, Levit. 27, 30, 31. and may not, for ever, be aliena­ted. 2. This holden by all Divines; that so to alienate, as that there be not a liberall maintenance for the Minister, for all works of his calling, is generally holden an accur­sed practice: And, what maintenance is this, Micah's allowance? Iudg. 17. A, Livery dyet, and ten shekells of silver; surely, the platform I think was first taken from that Idolater: But, beloved, let such men consider, how many souls perish, for lack of Ministers: I know what they say, blame the law: Be not deceived, God is not mocked. Gal. 6.7. There is a law of equity should guide every christian, and they should be laws unto themselves.

Ob. Ministers covetous.

Answ. So, indeed, they say, who are deeplyest engaged this way; but, it will be hard to prove, that desire of a competency, comes under the censure of covetousness.

Secondly, guilty of this sin also, are all those that detain any thing due, from the maintenance of the worship of God: I know it will be said, I am now in my own har­vest. But, sith it pleaseth God, to give so just occasion; judg, I pray you, in charity; that I preach of conscience, not of commodity.

And, this let me say, from my own, and other mens ex­perience; men most liberall to other profane uses, think any thing too much, that is given to the Ministery.

What should be the cause of it? Surely. 1. That root of all evill, covetousness. 2. Lack of feeling sweet­ness, and comfort, by the Ministery; surely, if Spirituall things were reaped, temporall things would flow, of own accord. But, to what cause should we impute the scant­handedness of men professing of Religion, and the fear of God; that they, notwithstanding, should so niggardly contribute; and paying never so little, look for a cap, and courtesie from the Minister?

Let me add some Reasons, for exhortation. 1. Its an honouring of God, Prov. 3.9. 2. It argues, that we have tasted sweetness in the word, and are, indeed, partakers of spirituall things. 3. Consider but the example of very Idolaters, this way; as of papists, at this day: and, let it shame us Christians. 4. Detaining brings Gods curse, Prov. 20.25.5. Mark, what the Lord here speaks, it brings down scarcity, and famine upon the land.

Ye are cursed with a curse] The punishment; the ge­nerallity of it; obstinacy of the Jews, notwithstanding thus afflicted.

Common sins draw down common judgments: Observ. All partake in sin, all therfore in punishment. Hence, that exhortation, Rev. 18.4. Go out, lest thou partake of her plagues.

What doth this teach us? but as Solomon saith, Prov. 1.10. If sinners entice us, not to consent unto them.

Quest. What is then to be done? Must we leave the world?

Answ. There may be a just dwelling among sinners, and wicked men. 1. If there be mourning for their sins, Ezek. 9.4. 2 Pet. 2.8. 2. If we partake not with them, any way, by consent, countenance-giving, fellowship in evill, Eph. 5.11. 3. If there be a reproofe of their evil, within bounds of our calling. 4. An hindering, within bounds of our calling, Neh. 13. Josh. 24.

Yet ye have robbed me] Note here the amplyfication of the sin; yet ye spoyl me. This is ever an aggravating cir­cumstance in sin, Observ. to persist in practice of sin, when Gods judgments are upon us, Neh. 13.18. Yet, ye encrease the wrath: Ezr. 9.13. After all this, Jer. 5.3. Thou hast smit­ten them, but they have not sorrowed.

And this the common sin of these times. Ʋse. God hath made his plagues wonderful amongst us; and, though his arrows have passed amangst us, yet, who hath regarded to enter into his heart, and once to say, what have I done? Ier. 8.6. &c.

VER. 10.

Bring ye all the Tythes into the store-house, that there may be meat in mine house; and prove me now herewith, saith the Lord of Hostes, if I will not open you the windowes of Heaven, and pour you out ablessing, that there shall not be room enough to receive it, &c.

IN the former verse, was a reproofe of sacriledg. We have here a duty prescribed, as a remedy, for removal of that curse of God now upon them. Wherein consi­der we. 1. The duty, Bring all the Tythes into my store-house. 2. Reasons perswading the duty. 1. Abundance [Page 163]promised. 2. Means of their penury removed. 3. That all nations shall call you blessed.

For the duty, see we, 1. What it is. 2. Form of it.

Bring ye all my Tythes] For this was the ordinance of God, partly, to free the Levites from distractions; and partly, to prove the fidelity, and willingness of the people, this way, that they should bring the Tythes to the place appointed; a store-house provided for that purpose, Deut. 14.28, 29.

Whereas the Lord propounds this mean to remove his wrath; we may observe, what course to take, Oserv. when Gods hand is upon us; namely, to give our selves to practice of those duties, for omission whereof, Gods wrath is come out against us: and this propounded, Isa. 1.16. So, in Moses, Exod. 4. Isa. 9.12, 13.

Reason is, because that cause remaining, the effect must needs stay upon us: The Lords wrath is compared to a fire, Isa. 10.17. Wicked men, they are as the fewel; im­penitency as the bellows, that blow it, till it have utterly consumed.

This then let us do, Ʋse. when as we see the tokens of Gods wrath gone out against us; every one, as Ieremy, Lam. 3.48. Search and try his wayes, and turn unto the Lord. Be­loved, we have seen, and do see the infallible evidences of Gods wrath upon us; and just cause have we to fear, lest greater plagues, than these, hang over our heads. Surely, as many evidences of it we see still before our eyes, as any nation; how the Lord hath gathered his Saints from evil to come, Isa. 57.1. How stubbornly, and securely, we walk still towards our God, who seeth not? Beloved, these are the fore-runners of some heavy judgment. Would we prevent it? Remove the cause of it, that is, every man his own sins: What duties we have been slack in, let us learn, now, zealously to practise. And, to see the behavi­our of our people, in all these judgments, it's strange. Some [Page 164]little wonderment we can make, how it should come to pass, that the Lord should be thus incensed against us; ne­ver free from one judgment, or another; One while sword; another while, pestilence; another while, famine; and one blames this cause, another that: Poor, they cry out, it comes from wealthy, and their hearts are hard: Rich blame the poor, and its a plague for them; few or none, enters into his heart, to say, what have I done, that all this wrath is come upon me? Ier. 8.6. Whereas, if we would not flatter our selves, how many causes of these, and far greater judgments, should we find in our selves? Oaths, drunkenness, abusing Gods graces to wantonness, contempt of the word, &c. And, I wish there were such hearts in us, thus to do; how should we finde the Lord true in the proof, to remove his judgments, and wrath from us! and, till this be done, never look we for peace, Levit. 26.21, &c. 2 King. 19.22.

Again, Observ. note here, how the Lord would have us behave our selves, in those things, that serve to maintain the wor­ship of God: Bring all, &c. Two things he commend [...] unto us 1. Voluntarines. 2. Faithfulness.

Bring] Even withour craving: Al] nothing detained: When the tabernacle was to be erected, mark, what charge the Lord gives touching it; and what manner of offerers thereto he required, Exod. 25.2. of every man, whose heart giveth it freely; and, 35.5, 21, 22. their pra­ctice followed, in both kinds, Exod. 36.5, 6. So plentifull, that they were fain to restrain bringing; See also 2 Chr. 31.5, 6. Herein, especially, that hath place; The Lord loves a chearfull, and liberall giver; 2 Cor. 9.7.

But, ah brethren, what times are we fallen into, under the Gospell! As an eminent Divine hath well observed, our blessings are more, in the meanes of salvation, reve­lation, clearness, burthen less; &c. And yet, how unwil­lingly come, even a little to the painfullest Minister? And those, that upon a kinde of conscience, pay other duties, [Page 165]think all lost, that goes to the maintenance of the Mini­stery; and that with such repining, as if that were money, of all other, worst bestowed: And secondly, scant-han­dedness, this way, how is it seen in the best? that we need not wonder at it, in those, that never tasted the sweetness of the word of God: at the building of the tabernacle, they were fain to proclaim a sufficet; and 2 Chro. 31.5, 6. They brought it in by heapes, when Hezekia'hs comman­dement went forth: But, I conclude this point, with the saying of the Apostle, Gal. 6.8. He that soweth to the flesh, shall of the flesh reape corruption; he that soweth to the Spirit, shall of the Spirit reape life everlasting.

Follows now the reason, Gods promise; which is not barely propounded, but in a Rhetoricall permission: Prove me now with this; as if he had said, many means you have assayed, to remove my judgments, and to supply your pe­nury, and all to no purpose; and, it may be, you think, guessing by second apparent causes, that this is impossible, at least unlikely; well, prove me with this; &c. make tryall of this one meanes, for recovery of my favour.

Two things. 1. What the Lord permits to his people; prove me. 2. Wherein, or how they should take experi­ment of him.

Prove me] Make but a tryall, and if the event answer not, then say, I have forgotten my truth: Observ. This kinde of speech is not frequent in Scripture; some thing like it, is that of David, Psal. 34.8. Where, having set out the notable, and to wicked men incredible priviledges of the Children of God at length, he thus speaks; tast and see how gracious the Lord is, and you shall finde it true, that blessed is the man, that trusteth in him.

And, beloved, if those wretches, that make a mock at the counsell of the poor, because God is his hope; and cannot be perswaded of the sweetness, that is in religion, would but make triall a little▪ if they would but make proof, how comfortable the service of God is, how [Page 166]happy were they! David, Psal. 4.7. Speaking of the joy the wicked had in earthly things, professed; that he found far more comfort and joy, in the service of God, then they had, or could have, in the encrease of their corn, wine, and oyle: And, if those sluggardish fooles amongst us, that have a price put into their hands to get wisdome, but have no heart, would consider this! They think it is too late to learn; their wits, and memories, are grown dull: Oh yet, do but prove the Lord; wait at the posts of his doors, hear, read, confer, pray God, prove him a little; he hath promised, that they that seek wisdome shall finde, Prov. 2.4. Prove him, and see, whether thou finde him not full as good as his promise.

There is an unlawful, and damnable proving, and try­ing of the Lord; we call it commonly, tempting God. It is, when men presumptuously make needless experiments of the truth of God, especially in his threatnings. The Lord hath given charge unto the people of Israel, that they should, on the evening of the Sabbath, provide for that might suffice, on the Sabbath; and told them, that on the Sabbath, they should finde none; notwithstan­ding, there went out some, Exod. 16.27. To gather on the Sabbath day: they would try, whether the Lord would be as good, as his word. So likewise, a charge he gave, that if the manna they gathered for every daies provision, they should keep none, till the morning; yet, were there some, that would needs reserve, for experiment, to see what would come of it; it was full of worms, and stank. He had likewise given strict charge unto the people, that they should take heed of doing any thing, presumptuously, against the Lord; and told them, they should dye; there goeth out one, notwithstanding, Num. 15. To gather sticks: he would try what the Lord would do to him; and the Lord caused him to be stoned.

And, of this kinde of presumptuous proving the Lord, the world is full. The Lord hath threatened to him that [Page 167]encreaseth his riches by usury, and unjust gain, that he shall lay it up for another: yet, mark, notwithstanding this be exemplyfied still, in the course of Gods providence, they will prove the Lord; and they will see, whether goods so gotten may not be permanent. So likewise, that the compa­nion of Drunkards shall be cloathed with raggs, how often see we it exemplyfied? and yet, how many are there, that presumptuously will herein prove the Lord! The Lord hath taught us, that theordinary means to come by faith, is, by the word of God; and that prayers are all cursed, and abominable, when that is despised, Prov. 28.9. Yet mark, how many, presumptuously, make trial of the Lord; and they, forsooth, wil see, whether, by other means, they cannot be saved. He hath threatned, that he that deferrs repentance, when it's offered, shall never come to repen­tance, Ezek. 24.13. Yet, how many be there, that here­with prove the Lord! they will put it to the trial, and see whether repentance may not come, on the death-bed. Be­loved, this is a fearful provoking sin; and they, that thus prove him, shall finde him, in the proofe, a terrible God to them.

What then is this proof of the Lord, herepermitted unto the people of God? It is, when a man, in faith of Gods promise, useth those means prescribed for his comfort, expecting, by hope, the performance of what is pro­mised.

And it hath in it, three things. 1. A promise of God, to rest on. 2. Walking in the wayes, that God hath prescribed. 3. Expectation of performance, in use of the means. Or, briefly thus; when a man using the means prescribed, waits for the performance of what is promised: as, in this place, here is. 1. Promise of plenty. 2. The means, repentance. 3. Faith, in use of the means pre­scribed.

Now, when a man fails in any of these, he proves God, indeed; but, that proving is tempting: As for example, [Page 168]when a man throwes himself into an unnecessary danger, he hath no promise of protection; as the devil tempted Christ to do, Matth. 4.6. He may make experiment of Gods truth, so doing; but indeed, is a tempter of God. So likewise, when a man having holy means prescribed, neg­lects to use them; as, having meat, looks to be fed, as E­lias was, by Angels, that he may prove God; this also is tempting of God.

See we the means, with this, now prescribed; the obser­vation will be.

A man, that would have a comfortable experience of Gods truth in his promises, Observ. must tye himself precisely to those means, that the Lord prescribes, Act. 27.31. The Apostle had received a promise from God, for preservati­on of him, and his company, in the shipwrack; they see­ing the ship like to break, begin by means (not prescribed) to provide for themselves; but the Apostle tels them, that unless they tarry in the ship, they cannot be safe.

And, let it teach us, to walk in Gods high-way, if we look for comfortable deliverance, Ʋse. out of any troubles.

Reproved those that neglect the means vouchsafed; as, how many both in temporal, and spiritual things, there be, that fain would be saved; but means of their own they seek; at least, neglect use of means, by God prescribed, and vouchfafed unto them.

Secondly, such, as in dangers, and extremities, betake themselves to means of their own, that have no warrant from God. As, how many in these dayes of scarcity, to pilfering, and stealing, prophanation of the Lords Sab­bath &c. Though the Lord? hath often protested, that obedience is the best means of preservation, Deut. 28.

If I will not open the windowes of Heaven] See Gen. 7.11. 2 King. 7.2. Meaning, that the Lord would give them plentiful means, and a plentiful blessing with them.

Where, note the power of repentance, how prevalent [Page 169]it is with God, to draw down his blessings upon us: it turns the greatest penury into abundance. See this, first, in feigned repentance, by Ahab: it respits Gods venge­ance, though but counterfeit, 1 King. 21. ult. In Ni­neveh, Who knows, saith the King, whether the Lord will repent of the evil, and return, and leave a blessing behinde him? See Jon. 3.10. See Psal. 106. in the exam­ple of the Israelites.

Beloved, let us prove God with this. It hath pleased God, a long time, to follow us with his judgments, Ʋse. in this Kingdom; as, Amos 4. And what marvel? Isa. 9.12, 13. If the Lords wrath be not ceased, but his hand stretched out still; sith the people turneth not to him that smites them, nor seek the Lord of Hostes.

Now, beloved, that we could be perswaded, by repen­tance, to seek the Lord, and would prove him, a whiles, with this, as we have provoked him by our sins; so, we would prove him, a little, with repentance; how easily could the Lord turn our penury, into abundance? It was a prophane speech of the Prince, 2 King. 7.2. Though the Lord should open the windowes of Heaven, this thing could not come to pass. And, as prophane is the thought of our people; because, perhaps, we see no means: mens hearts (we say) are hardend, &c. But, in whose hand are the hearts of men? How moved he the hearts of the people, that led Israel captive, to pity them? Psal. 106.46. See Gods favour to Israel, in the eyes of the Egyp­tians, that before had oppressed them; neither is his hand shortened. Prove the Lord with this.

Observe again, secondly, how plenty, and scarcity, are all the works of God; Observ. be the means what they will▪ as scripture abundantly evidenceth. He turneth the rock into a spring; he maketh a fruitfull land barren; he maketh the earth iron, and the Heavens brass. Again, he opens the windows of Heaven; he brought grass-hop­pers upon Egypt; he calls for a winde, and sweeps all [Page 170]away. He sends the Canker-worm, and grass-hopper, to devour, as his instruments, to be avenged of our sins; it's he that rebukes them, &c. Amos 3.6. No evil, to wit, of punishment, but the Lord doth it.

Now, Ʋse. this serves for the reproof of those Naturallists, who ascribe all things to Nature, and never look up to the God of Nature, whose will these second causes fullfil, and accomplish; dearth, and plenty, with them, all come from Nature; drought, and immoderate rain; but, who sends the drought? who rain? Is it not the Lord? Elias prayes for drought, it's given; prayes for rain, it's given also, Iam. 5.17, 18. So, in these inundations of late, the windes observed, but God not seen in them; though, as David saith, he brings the windes out of his trea­sures.

Well, beloved, let us learn to hear the rod, and him that smites, Mic. 6.8. Surely, of all these means we may say, as Elias of the still voyce; the (Lord) is in them, 1 King. 19.12.

And, what else, should be the reason, that the same causes have not allwayes the same effects, but that the first cause tempers, and over-rules them? Nature ever works constantly, and to the utmost of her power. Natural faculties are applyed, and brought to action, by the power of God. And therfore take we the Prophets advice, Hos. 6.1. as the Lord hath smitten us, so to him let us return, it's he alone, that can heal us.

VER. 11.

And I will rebuke the devourer for your sakes, &c.

NOte we here, Observ. by how many mean instruments God can take vengeance of his people; caterpillars, and cankerworms, creatures of no great power; yet see, how the Lord by them, can avenge him of his people [...] How dealt the Lord with the Egyptians, by grasshoppers, froggs, lice, flyes, haile, &c.

And, let us learn hence, to take heed, how we provoke the eyes of the Lords glory; Ʋse. seeing by the meanest of his creatures, he can thus be avenged of us: thou that boast­est of strength of body, and promisest to thy self long life; how soon can the meanest and vilest spider, kill thee? &c.

VER. 13, 14, 15.

Your words have been stout against me, saith the Lord: yet yee say, what have we spoken so much against thee? Yee have said, it is vain to serve God, &c,

THe crime laid to their charge, stout words against God: In them consider the blasphemies themselves. 1. Vain to serve God. 2. Proud blessed. Arguments, whereby they prove it. 1, From their own experience, what profit have we had? The interrogation denies; that is, none at all. 2. From the present prosperity of the wicked; they are exalted, and delivered.

Mark here, how one sin draws in another, Observ. till man come to extremity of profaness; even to blasphemy of the name of God, and to utter renouncing of his service. This might be instanced, in sundry particulars: Judas har­boured [Page 172]covetousness; what villany brought that him un­to? even to betray innocent blood.

The reason whereof is this; Gods judgment upon them; giving them up to hardness of heart, Rom. 1.28. Which also we see verifyed, in common experience.

Let it admonish us, to take heed how we harbour any one sin in our hearts, Ʋse. yea even the least impenitency: Sins are linked together in a chain; no one enters but, it draws its fellows after it, and enclines to the greatest enormi­ties: Yet, its strange to see how many throw off this admonition, as needless, in respect of gross sins; as Hazael, 2 King. 8.12, 13. When Elisha tells him, with what cruelty he should use the people of God; what, is thy servant a dogg, that I should do this thing? so, many of us: But, consider we. 1. How strongly we are enclined to every sin, by nature; not blasphemy, not murther, not Atheisme excepted: that any of us are not as vile, as the vilest Atheist, it proceeds from Gods grace restraining us. 2. That we have no other bridle, but the grace of God, Gen. 20.6. I kept thee: and, longer then this Divine bri­dle curbs us, no hope of stay; man, saith Job, is, in his nature, born as the wilde asses colt in the wilderness; he drinks iniquity like water; when that bridle is gone, whi­ther run we not? even to those sins, that nature teacheth, to be abominable. 3. Consider, into whose power we come, when the Lord gives us over, even to the power of Sathan, Eph. 2.2, 3. that works in the children of disobedi­ence; he must needs go, we say in the proverb, whom the divell drives. 4. How sins themselves fret like cankers, 2 Tim. 2.17. and encrease still to more ungodlinese; evill men, and deceivers, grow worse and worse, 2 Tim. 3.13.

Pray we, therefore, to God continually, to put his fear into our hearts, that we may never depart away from him, Ier. 32.40. And, if any of us have fallen, make haste to rise, not by coloured, but by hearty repentance. Adul­tery drew David to murther; if David, what stay have we of our selves?

Let us next consider the words themselves; its vain to serve God] See the like profane speech of Atheists, Iob. 21.15. Nor may we much marvail at this, in profane men; for, its that, that hath assaulted the dear servants of God; David confesseth so much of himself, Psal. 73.13, 14.

What are the meanes, whereby the devill insinuates this thought into our hearts? 1. It is the present afflicted State of Gods children, betwixt whom, and wicked men, we can see no difference, in externall things; nay rather, we see affliction the portion of Gods children; outward prosperity granted to the ungodly. 2. Another cause is, that we walk by sence, and not (as we ought) by faith, 2 Cor. 5.7. And because, we sensibly feel not Gods love, therefore think, he is not gracious unto us, nor regards us; and, how many times, upon this ground, look we back to Egypt? 3. Too much admiring the things of this life: The garishness of honour, and wealth, and pleasures, it so dazels our eyes that we think them the only happy men, that enjoy them; our selves miserable for nothing else, but for that we want them.

Let us then see a little, what profit there is in religion, Ʋse. and the service of God heartily performed 1 2. How we may arme our selves, against this temptation.

See we, then, the benefit of the service of God: this is of two sorts: 1. The one seen and felt, in this life. 2. The other, in another life, 1 Tim. 4.8. The benefits of this life are, either outward, or inward: Outward so free, and warrantable use of all the creatures of God, 1 Cor. 3.21. And, what a benefit is this? We use to say of our own; though but little, yet, its mine own, and I may comfortably enjoy it; not so the case of wicked men. 2. A second benefit, is, protection in common calamities, See Psal. 37. & 91. And, howsoever it please God to chastise particular disobedience, to take them away, some­times, with others; yet then failes he not of his promise, [Page 174]but turns into better. 3. A third benefit is peace, Gal. 6.16. And that. 1. With God, Rom. 5.1. Thus they may assure themselves, in all hatred of men; yet, God loves them, and is favourable unto them. 2. Peace with themselves, in their own conscience; that, whereas the wicked and ungodly, are alwaies, as the raging sea, Isai. 57, ult. and no peace unto them; Gods children have peace in their conscience. 3. Peace with all creatures, in Heaven, and Earth; the very Angels wait on them, Heb. 1. ult. Devils themselves cannot hurt them. 4. Add unto these that which, indeed, is the true riches, Iam. 2.5. & Luk. 12. Plenty of knowledg; contentment in all States, 1 Tim. 6, 8.

Now, beloved, if a man should consider these unspeak­able joyes, that God hath provided for his children; who can say, that it is in vain to serve the Lord▪ Is it nothing, that a man hath right to all creatures? Nothing, to be preserved in common calamities? Nothing▪ to have Gods favour, peace of conscience, which wicked them­selves would, sometimes, redeem with all the world? Nothing, that God hath called us to a lively hope, to an inheritance immortal? 1 Pet. 14. Let them so speak, that have no taste of these things; Gods children are other­wise minded.

Now see among our selves, against these temptations; as 1. afflictions.

Answ. Mark first, their benefit present; how do they, being sanctified purge, and subdue corruption! 2. They give us plentiful experience of Gods favour, Rom. 5. 2 Cor. 12. 3. That incomparable crown of glory, 2 Cor. 4.17. See Moses, Heb. 11.25.

Ob. This we alwayes see not.

Answ. Walk by faith, not by feeling. God sometimes seems to hide himself from us, (see Iob 13.) and that for our good; for, hereby he magnifies faith, and returns to us with new favours.

2. Glory of riches.

Answ. See but their vanity; how little avail they, in the day of Gods wrath! Prov. 11.2. and, withal, con­sider, how to the wicked, they become occasions of many foul sins, and so of heavier condemnation; bringing with them also, in the mean time, much disquietness; riches being often reserved for the hurt of the owners.

3. We have deserved better.

Answ. Consider what we have deserved, indeed, and we shall see; it's not the least mercy, but the heaviest wrath▪ And, even in the best service, there is some im­perfection, &c. And thus may we armour selves, against this temptation.

What profit] Mark here the nature of a carnal man; Observ. he measures religion, by his belly; and profit is the line, that he walks by; and that is the best religion with them, that brings greatest advantage in the things of this life: See Iob. 21.15. Ier. 44.17, 18. 1 Tim. 6.5. The reason whereof, is, nothing, but earthly mindedness, Phil. 3.19. Their belly is their God, they minde earthly things.

Let me apply it to the times: Ʋse. And let us but hear the common censure, that worldlings pass of religion: Look, say they, and see what kinde of men they are, that are the forwardest in religion; poor raskal people, beg­gars, in comparison; right, as the Pharisees, Ioh. 7.48. Now, brethren, though that be not generally true; for, it pleaseth God to shew his power; and, though not many rich, and mighty, 1 Cor. 1.26. Yet some; and, see how rich these others are in faith, Iam. 2.5.

And here, let us a little see, why it pleaseth the Lord to keep his children so low, in this life. Reasons are. 1. To mortifie, and abate their sins: Thou blessest thy self, in the multitude of thy riches; Oh, how blessed were it for thee, if thou hadst less wealth, and more grace! And, what happiness should the Lord do thee, if he would de­prive thee of that abundance, that steals away thine heart from God! 2. To justifie their sincerity, that it may [Page 176]be seen, they serve not God, for commodity, Iob 1.9. 3. To teach them, and us all, that the hope of a Christian, is not in this life, 1 Cor. 15.19. 4. To magnifie the power of his grace▪ in their weakness, and infirmi­ty.

Secondly, how many are there, that even for this, re­fuse to embrace religion, because, they see, religion al­lows them not their benefits. They could be content to be religious, as the young man, in the Gospel; but, they love not the conditions, such strictness; that a penny must not be gotten, but with good conscience. Now mark, my brethren, Mar. 10.30. that Christ hath pro­mised all that may be expedient; and wouldest thou have wealth that should hinder thy salvation? 2. Consider, that if thou lose all, yet God gives contentment; and that is a benefit, which no worldling can attain. If thou see but the carking and toyl, that such earth-worms are put unto, me-thinks, thou shouldst never envy them their plenty, with such conditions. 3. Observe what a compa­ny of noysome lusts they pierce themselves through withal. 4. With the Lord are durable riches, Prov. 8.18.

Lastly, such also as for the exchange of things in these dayes of the Gospel, run back, in their affections, to Po­pery. As the Israelites, when they came to the wilder­ness, and were but a little pinch'd with hunger, cry out; it had been better for them, to have sitten by the flesh­pots, and garlicke, and onyons of Egypt. And, how many such, that wish for Popery, for no other end, then that they might again enjoy the old plenty, and happiness of all things.

And now, we call the proud happy] That is, they thought those that walked in the stubbornness of their hearts, against God, more happy, than they. Reason, because they were delivered, and freed from afflictions. Shall I need to say, This is the state and opinion of our [Page 177]people. How do they applaud the state of ungodly men, in respect of their outward prosperity? And, how happy think they such, as abound with things of this life, though wholly destitute of the graces of Gods Spirit? yet look but upon such a professour, you shall see him less friended, less honoured, and living at less hearts ease, Now, that we fall not into this blasphemy; let us see, a little, the reason, why it pleaseth God, thus to deal with ungodly men? And, ye shall finde, he doth it, for this end.

First, to fat them against the day of slaughter, as we are wont to put our cattel destin'd to the slaughter, into the fattest, and fairest pastures, Prov. 1.32. Ease slayeth the foolish; see also, Psal. 37. and 73.

Secondly, to teach his own children, not too much to admire the things of this life, which they see the very wicked themselves may be, and are partakers of: Who would dote upon those things, which when a man hath, make him, never a whit, the more happy; yea, perhaps, further, through abuse, his condemnation?

Thirdly, to aggravate their judgment, when as by so many blessings of God, they have been allured to obedi­ence; and have had so plentiful means of doing good, and yet have done none.

Fourthly, therefore doth the Lord put such power into their hands, that he may, by them, exercise, and chasten the disobedience of his children, Isa. 10.5. They are Gods hangmen, and executioners.

Now, for the second part, that, in all these things, they are not happy, what need I stand long to prove? Pre­supposing supposing them to be such, as are here described.

First of all, it is an argument, that the Lord hath utter­ly rejected them from his love; for a man to prosper, and to be delivered, continuing his sin, Hosh. 4.14. Among many curses, this is one of the most grievous, when the Lord gives a sinner prosperity in his sin; this hardens the heart, and makes them please themselves in their wicked­ness: [Page 178]Therefore, see the contrary promised unto Gods children, Psal. 89.31, 22. Therefore, saith David, blessed is the man, whom thou chastenest alwaies, and teachest in thy way, Psal. 94.12. & 1 Cor. 11.32. We are chastened of the Lord, that we might not be condemned with the world; and, a thousand times better is this state, then his, whose sins the Lord-winks at, without chastisement: And therefore, envy them not in this, whilest their hearts are fleshed in their sins, 2. Consider what Iob hath; the rejoycing of the hypocrite is but short, & Iob 21. 3. The feares, wherewith they are perplexed, Dan. 5. 4. Have no assu­rance of pardon of sins; wherein, notwithstanding, bles­sedness, indeed, consisteth, Psal. 32.1. 5. Have their por­tion in this life, and only here, Mat. 6.5.

Yea, they that tempt God are even delivered] Let us, a little, see, what it is: It is, generally, to make needless experiment of the truth, power, mercy, justice of God.

Some try his clemency; some, his patience, Psal. 78. Some, his justice, by presumptuous sins; some, his power, in needless dangers; some, his wisdome, whether God will assist, on the sudden: Each of these a step to, or a degree of this sin. And, in some, in this place, its nothing else; but, when a man presumptuously sins, as it were da­ring the Lord to take vengeance; See Num. 15. The law of God, and execution of it.

Even they are delivered] Men of extreamest impiety are, Observ. sometimes, prospered; See Psal. 37. & 73. Ier. 12.1. &c.

But, Ʋse. marvell not a this, nor be discouraged, when thou seest it: It hath, indeed, for lack of due consideration of the reasons thereof, much disquieted Gods Children. But yet, secondly, let none bless himself in this courses, for that he hath outward prosperity; very godless men, sometimes, partake it.

VER. 16.

Then they that feared the Lord, spake often one to another; and the Lord hearkned, and heard it: and a book of remem­brance was written before him, for 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. [Page 180] 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, Ʋse. 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, [Page 181]lest he be angry; that is, submit to his dominion lest yee pe [...]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: Its 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 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, Ʋse. 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 [Page 384]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.

Ʋse. 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. Its 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 [Page 185]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 [Page 188]that fear him, see Exod. 19.5.

That which we learn hence, is,

First, separation from the wicked; that, as the Lord singles us out, from the rest of mankinde, to be his pecu­liar; so should we separate our selves from the corruptions of the times, see 2 Cor. 7.1.

Secondly, comforts that hence arise to Gods children; as assurance of defence in all miseries, and calami­ties.

The next priviledg promised, is sparing, or mercy; see Psal. 103.13. Whence observe we, that remission of sins is a bles­sing peculiarly belonging to the Church of God; Observ. 2 for these Christ alone merited, Ioh. 17. to these only God is a father. And it confutes the opinion of such, as make re­mission of sins, a common gift: for thought it be so, in re­spect of offer, and propounding; yet is it not so, in re­spect of actual performance. Again, this, if there were no other thing, sheweth a plentiful difference betwixt re­ligion, and Atheisme; in that, to the one, is promised re­mission of sins; to the other not. This the treasure of the Church of God: No sins are forgiven to a cast-away; but, every sin, to a childe of God, Psal. 32.1. 1 Joh. 1.7.

And, this should comfort us against our infirmities, and imperfections, that, alas! shew themselves in every best duty, that we perform unto God; and this that, which most humbles Gods children, their present weakness, and imperfections considered; but, brethren, consider we, God is a father unto us; and if he see in us, but a stri­ving to perform our dutyes acceptably, that desire is ac­cepted, Heb. 13.18. 1 Pet. 2.5.

VER. 18.

Then shall ye return, and discern between the righteous, and the wicked: between him, that serveth God, and him that serveth him not.

THat which, in sum, is hence observable, is this; Observ. that the Lord will not alwayes suffer his children to be afflicted, and the wicked to prosper; but, a day shall come, wherein a sensible difference shall be put betwixt him that serveth God, and him that seveth him not; the justice of God, and his truth requires it, 2 Thess. 1.5. Then shall Christ perfectly winnow the chaff from the wheat. 2. In common judgments, the Lord delivers his, Ezek. 9.4.

3. The finall consummation reserved for the time of the last judgment, when the full separation shall be, Mat. 25.32.

And, this should stay Gods children, against that temp­tation, which ariseth from that seeming confusion of things, in this life; See Psal. 37. & 73. & Ier. 12.1. A thing, that hath troubled the Saints of God, in all times. It pleaseth God, for a time, to grant the wicked prosperi­ty, and to exercise this Children with afflictions: Reasons. 1. To prove the patience of his Saints. 2. To give the wicked their portion. 3. To nourish in us the hope of another life. But alas! as their rejoycing is but short; so the afflictions of Gods servant are but momentany, 2 Cor. 4.17. Trust then in God, and keep his way; judg not of the happiness of Gods Children, by things present, but by their end, and issue; Psal. 37.37, 38. The wicked exalted, but, to be thrown down into utter destruction; the godly afflicted, but, his end is peace.

CHAP. 4. VER. 1, 2, 3.

For, behold, the day commeth that shall burn as an oven, and all the proud, yea, and all that do wickedly shall be stub­ble; and the day that commeth, shall burn them up, saith the Lord of Hosts; that it shall leave them neither root, nor branch, But, unto you that fear my Name, shall the Sun of Righteousness arise, with healing in his wings, &c.

THE former conelusion proved, by divers effects of Christs comming; to the wicked, a black day; set out in similitudes.

The time of accomplishment hereof, its apparent, by the place, that its to be under­stood of Christs first comming in the flesh; and, if any question, how this verified, then? It was Inchoativè, and by way of preparation, then; and shall be Consummatè, in the day of the last judgment.

That Christ came not to save all, Observ. but to be a judg, and destroyer of the wicked and ungodly; this place concludes it; See Ioh. 9.39. Luk. 2.34. and it appeareth. 1. By the event. 2. By Christs own profession, Ioh. 17.3. By the sign, in that grace is not given to all, to receive the be­nefit.

And, this reproves that fond opinion, that Christ came to save all. How is it, then, that all are not saved? They answer, because they will not; but absurdly; For, 1. God hath power to frame mens wils, if his will were such. 2. [Page 191]How unreasonable is it, that God should will to save, and man disappoint his purpose?

Ob. Gods will was not absolute, but conditionall.

Answ. Its that the Scripture teacheth; that the Lord had decreed something certain of those that he meant to save; otherwise, not likely, that he would send his son, and he submit himself to those indignities; not having any certainty, whether any man should accept this grace, or no. 2. Its a great unlikelihood, that the Lord should hang the fulfilling of his decrees, upon the mutability of mans will.

And this that deceives many, the fond, and groundless opinion, that the Lord hath sent his son, to reconcile all unto him.

Ob. The world.

Answ. Of believers only.

Ob. All men, 1 Tim. 2.4.

Answ. Of all sorts.

Ob. God, otherwise, unjust.

Answ. Not so. 1. For he is bound to none. 2. They willingly refuse the grace offered.

Let us rather labour to know, whether we be of them, that Christ came to save. Signs. 1. If Christ have re­deemed us from our vain conversation, 1 Pet. 1.18. 2. Our esteem of Christ, Phil. 3.8. 3. The life of Christ manifested in us, Rom. 8.4. 4. Lively hope; hope that hath life, is operative, 1 Pet. 1.3. 1 Ioh. 3.3. 5. Desire to win other, Psal. 34.8.

Observ. 2 Secondly, observe hence, how easily the Lord can de­stroy the wicked. Gods wrath compared to a violent fire; the wicked, to the lightest things, to stubble: Gods wrath; to the winde; the wicked, to chaff, and the light­est dust, Psal. 1.4. Gods power, to an iron rod; the wicked, to a pot-sheard, Psal. 2.9.

It should teach the wicked, to submit to Christs Scepter, Ʋse. and to serve him, ni reverence and fear; See Heb. 12.28. [Page 192]And, withal, it should comfort the righteous, in the great­est pride and jollity of the wicked. How easie is it for the Lord, in a moment, to consume them? Be not affraid, when a man is made rich, and the glory of his house is en­creased; what, though they grow up like Cedars in Le­banon? See Nebuchadnezzar cast out amongst beasts; Pharaoh suddenly destroyed in the Sea: The rich mans soul taken away, in a night, Luk. 12.20.

How this accomplished, in Christs first comming?

Answ. 1. Praeparativè. 2. Spiritually, in those flames of Gods wrath, wherewith, inwardly, their consciences are filled.

Wherefore, though we see not utter destruction pre­sently executed upon the ungodly; yet, let this patient us, to consider that God hath invisible, and unseen judgments: And, if a man were but privy to those fears, and inward panges, that wicked men are plunged unto, he would ne­ver envy them their outward felicity.

Ver. 2, 3.] In these verses are set down the benefits, whereof men fearing God, are made pertakers. 1. The sun of righteousness ariseth unto them. 2. Healing under his wings. 3. Continuance of regeneration. 4. Victory over their enemies.

Christ the sun of righteousness; because, righteous, not for himself, Observ. but for us, 1 Cor. 1.30. Divine righ­teousness proper to him, as God; humane, by voluntary dispensation under-taken, and performed for us.

This comforts against conscience of our own unrighte­ousness; sith what righteousness Christ had, Ʋse. he had it for us. 2. Because, from him we receive righteousness; as the light is derived from the sun, Ioh. 1.14. Understand this: 1. Of imputed. 2. Of inherent righteousness. Whence, those are confuted, who imagine man able to conferr something, to his own justification. And withal, here we see, whither we must resort, to have all our imper­fections and defects supplyed.

With health, or, healing under his wings] The wounds of our soul are our sins; Christ is the healer of those, Observ. who betake themselves unto him, 1 Pet. 2.24. By his stripes ve were healed: under such a distress, then, repair unto him, Matth. 11.28.

The next benefit is, continual flourishing, and increase of the graces of regeneration, Ezek. 47.12. Trees planted in Gods garden, are watered by the rivers issuing out of the sanctuary, and bring forth new fruit, every moneth. And, by this may we try the truth of our regeneration; the seed is immortal, and permanent, 1 Joh. 3.9. and, such as springs up unto eternal life, Ioh. 4.14.

Vers. 3.] The next benefit is, victory over the wicked, and all the wicked adversaries of our salvation: Vers. 3 Ye shall tread down the wicked; for they shall be ashes, under the soles of your feet, &c.

If any ask, how this is verified:

Answ. First, in Christ, who is our head; he hath over­come for us. Secondly, in us, after a sort, that they are not able to hurt us, Rom. 8.28. Which is enough to com­fort us, in all afflictions, Ioh. 16.33.

Vers. 4. Remember ye the law of Moses my servants, &c,] Admonition here given us, Observ. how to prepare for Chrsts coming; remember the law of Moses. What are the reasons of it? 1. Its a means of humiliation, Gal. 3.10. 2. As a rule of life.

Antinomians reproved, Ʋse. that would have the law taken out of the Church of God; where as great, and mani­fold is the use of the law. 1. It serves to discover sin, Rom. 3.20. Rom. 7.9. 2. Shews the punishment due to sin, Gal. 3.10. 3. scourgeth unto Christ, Gal. 3.24. 4. And, is a perfect rule of obedience.

Hence, then, learn we all, who would, with benefit, re­ceive Christ, to be diligent this way; in labouring to see our imperfections. Surely, he bests knows, and is best fit­ted to receive Christ, that best profits in the law of God.

VER. 5, 6.

Behold! I will send you Elijah the Prophet, before the com­ing of the great, and dreadful day of Lord: And he shall turn the hearts of the fathers to the children, and the heart of the children to the fathers, lest I come and smite the earth with a curse.

A promise and prediction of Iohn Baptists coming; where is. 1. A description of Iohns person, by his gifts, set out in resemblance of him to Elias; therefore, called metaphorically, Elias the 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, its 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. Its 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, Ʋse. 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 [Page 197]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. Its 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, [Page 198]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. Ʋse. Its 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. Its 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 its so far powerfull, that it converts thee, turning thy heart, and changing thy whole [Page 199]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, Ʋse. 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 [Page 201]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, Ʋse. 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, where the Gospell is not powerfull; a brotherhood in evill, as Gen. 49.5. Fellowship in excess, 1 Pet. 4.4. which is enmity with God: And, moreover, know we, that dissentions which arise, after the Gospell, arise not from the nature of the Gospell; but, from the corruption of mens hearts, and their rebellions against the truth: Therefore, observe amongst men, soundly religi­ous; you shall see an absolute concord: yea, such an one, and so soundly built upon theright grounds of peace, as is not easily broken; perhaps, some Act. 16.39. jarres fall out, as be­twix- Barnabas, and Saul; yet such as are easily reconci­led: [Page 202]Whereas, every trifling occasion breaks the peace, amongst those others. And hereby let us judg of our selves, whether the Gospell hath been powerfull in us; we shall know it, by this; the knitting of our hearts together in the unity of the Spirit, Eph. 4.3. Add unto this a peaceable disposition, See Iam. 3.17. Will a man profess religion, yet delight in contentions? Surely, he lies against the truth, and such wisdome is earthly; whereas that from above is first pure, then, peaceable, &c. And, what shall we think of those Salamanders, whose life is in the fire of contentions? and, never merrier, they say, then when at war, &c.

The end followeth; lest I come, and smite the earth with a curse] That is, lest comming, and finding none ready, by faith, to entertain me, I should smite the earth, in cursing.

Where, let us observe, that the Ministery of the word, its that, Observ. that bears up the whole powers of Heaven, and earth; that is the very pillar, on which its built, by which upholden.

If any man demand, how?

Answ. Because, its the means to beget, and maintain faith; it is it, that brings to faith; and for the Elect and believers sakes, is the world upholden: there is nothing, that withholds the utter overthrow of the world but the Children of God: As Lot in Sodome, preserved it; Gen. 19.22. See 2 Pet. 2.8.9.

Now, beloved, this should, if nothing else, work in us, if not a love of the Word, Ʋse. yet, a care to uphold the Mini­stery of it; seeing, by it, we enjoy, whatsoever we enjoy, upon the earth. And, what men should mean, that desire to put it out, from amongst us; and whence those spee­ches of profanes ones, are; saying, they would not care, though there were never a Preacher in the world. Well, beloved, yet is it true, that the world is by it sustained; and, its true, when the Ministery ceaseth, then shall the world cease.

And this should teach us also, if not to love, yet, not to malign, or envy the Children of God, that live amongst us. Surely, its for their sakes, that all men live, and the world it self is supported.

[...] Amen.

FINIS.

An INDEX of the principal poynts, handled in this commentary.

A
  • AFflictions, and judgments temporal befal as well the righteous, as the wicked, in this life; chiefly if they share in sinning. pag. 7, 8. Yet, to the righteous, they are tokens of Gods love. p. 11. But, to reprobates, testimonies of Gods hatred. p. 17. God the au­thour of all. p. 62, 169, 170. And it agrees well with his justice. p. 62, 63, 122. The benefit of them. p. 11, 18, 122, 123.
  • A mean to purge the godly, p. 123, 174.
  • Astrologers. p. 1 [...]4.
  • Affections, and desires in sin­ning chiefly to be restrained, (which is the keeping of the spirit) the means to hinder actual sinning. p. 114.
  • Acception of persons, what it is, and when lawful. p. 84.
  • Atheisme.
  • Antichrist, whether come. p. 194.
B
  • BAstards esteemed by God, an unholy seed, p. 107. Yet, as Jephtah, capable of salvation. p. 107.
  • Birth of religious parents a bles­sing, p. 13. but, it aggravates sin to a degenerate posterity. p. 77, 78. &c. why sin called a burthen. p. 2, 3, 4.
C
  • Christ alone our righteousness. p. 192, 193.
  • Christ a judg. p. 109, 190.
  • Charmers. p. 146.
  • Civil, and domestical subjection approved by God. p. 23. See m.
  • Covenant of God, of four sorts. p. 63. revealed by Christ. p. 128.
  • Contentation in all estates requir­ed, with the reasons. p. 46.
  • Conversion, and signes of it. p. 20.
  • Conviction of sin ought to go be­fore admonition against it. p. 234.
  • A fourfold means of it, p. ibid.
  • How wrought by Christ. p. 139.
  • Coming of Christ three-fold. p. 125.
  • Confession of sin how hindred. p. 99, 118, 155.
  • Corruption in religion, what, and the danger of it. p. 60. See R.
  • Corruption natural cleaves to all, by nature. p. 134. And, needs purging by Christ.
  • Cruelty to Gods people extreamly punished. p. 22.
  • Custom of things forbidden cannot make them lawful. p. 103, 149.
D
  • DEfence, or excuse of sin, a sign of a wicked heart.
  • Divine right two-fold, direct, or, by consequent. p. 157.
  • Divorce what it is, the kindes of it; whether lawful. p. 104.
  • Delay of judgment, why used to the wicked. p. 120.
  • Dreams. p. 144.
E
  • ELection, what it is. p. 13, 14. of whom. p. 14. The mo­tive of it. p. 14. The best argu­ment of Gods love: the notes of it. p. 11, 12.
  • Elias, a type of John Baptist. p. 194.
  • Enemies destruction how to bere­joyced in. p. 23.
  • Errour incident to ordinary mi­nisters, whether single, or collected. p. 71, 73, 74.
  • Examples good, to be imitated. p. 77. but yet, only in good: p. 87.
  • Extraordinary means granted in extraordinary times.
F
  • FEar of God, of several sorts; and how they differ. p. 56.
  • The nature, and effects of it. p. 64, 65. Properties of men fearing God, p. 181.
  • Families to be instructed in the true worship of God. p. 76, 126, 127.
  • Faith resteth upon the word of God, beyond sense. p. 130.
G
  • GRief for the loss of the sense of Gods favour, how it differs in Gods children, from that in hypocrites. p. 92, 93. &c.
  • Glory of God chiefly regarded by Gods children. p. 384.
H
  • HAtred of God, what it is.
  • Hypocrisie how discovered; by it self. p. 25, 26, [...]9, 47. The proper­ties of hypocrites, deceivers of God, and men. p. 51, 52. all, in pre­tences. p. 108, 109.
  • No hiding of sin from Gods knowledg. p. 100, 101.
I
  • ITeration of sin grieuous, p. 90, 91.
  • Idolaters more zealous for Idols, then Christians, for true God. p. 137.
  • Impartiality of God in punishing. p. 120.
  • Impenitency renders all services of God odious. p. 36, 97. Wherin it consists. p. 152. It chiefly dawns. p. 152.
  • Ignorant worship of God unac­ceptable. p. 152.
  • Iudgments must be threatened, as well as comforts promised. p. 9. Behaviour of wicked under Iudg­ments. p. 10.
L
  • THe right use of the law. p. 193. it must be preached, as a preparative to Christ. p. 193.
  • [Page]Long-suffering of God. p. 116. &c.
  • Longing after Christ, a sign of adoption. p. 126.
M
  • MAgistrate civil hath to do in matters Ecclesiastical, and how farr. p. 59, 60.
  • Magick forbidden, unlawful. p. 142.
  • Mediator none but Christ, who is absolutely perfect. p. 129.
  • Mass Popish explained, and re­futed. p. 37, 38.
  • Means must be used, yet none but lawful, to accomplish Gods pro­mises. p. 168.
  • A minister truly described in his characters, and proper marks. p. 67. Gods special regard of such. p. 63.
  • Ministers Gods ordinary instru­ments of conversion. p. 69. On them the people must depend, for conversive knowledg. p. 71, 153 dangerous to despise ministers, be­cause ministers. p. 70, 72. Viti­ous life of ministers breeds a vile esteem of them. p. 183. Peoples sins, sometimes, layd to their neg­lect of duty. p. 32.
  • Marriage duties. p. 100, 106. And, of more, than one, at once, un­lawful. p. 102. with Idolaters very dangerous, for infection. p. 86.
N
  • NAme of God, how taken in vain, and despised. p. 25, 43, 45.
  • A good name a blessing; means to gain it. p. 83, 84. The con­trary, a punishment. p. ib.
P
  • PArents Godly, a great blessing, p. 81. Their example in evil, very prevalent. p. 147.
  • Particularizing in reproofe of sin, with due cautions, warrantable to a minister. p. 26, 58, 59.
  • Partiality, what it is, and when lawful. p. 84.
  • People of God, a peculiar people. p. 187, 188.
  • Perfection, and purity of the Saints, wherein it consisteth. p. 38, 41, 66, 67.
  • Peace of a Saint wherein it con­sisteth. p. 174.
  • Prayers rejected of God, a sore judgment. p. 30. Causes of such rejection, and the special sins occasi­oning it. p. 30, 31.
  • Preparation to Christ necessary, naturally men want it. p. 125.
  • Punishments of the wicked, of divers sorts. p. 121.
  • Posterity improsperous, an heavy judgment with the causes of it. p. 13 [...].
  • Proving of God, what, and when lawful. p. 167.
  • Prosperity of the wicked dange­rous. p. 177, 178, 179, 189.
  • Purgatory an absurd fable. p. 133. &c.
  • Polygamy unlawful. p. 102.
R
  • Religious corruptions of two sorts. p. 60. most dangerous. p. ib. Re­ligion it self planted in nature. p. 19. the profit of it. p. 173.
  • Reformation of religious corrup­tions to be endeavoured of all. p. 126.
  • Repentance, what it is. p. 153.
  • Signs, and benefits of it. p. 154, 169. Never too late, if true, and serious. p. 150, 151.
  • [Page]Returning to same sins very dan­gerous. p. 90
  • Reasons, and meanes of avoiding p. 91.
  • Reprehension must follow convicti­on, with the reasons of it. p. 112. 113.
  • Reprobation, what it is, of whom, the motives. p. 15. 16.
  • Rewards of Gods services most sure p. 34. 185. 186.
  • Riches given to the wicked, but prove their hurt. p. 176, 177, &c.
  • Remission of sins peculiar only to Gods Children. p. 188.
S
  • SAcraments, with what due qua­lifications, and reverence to be received; p. 44.
  • Notes of sanctification. p. 12.
  • Salvation is not of all individu­ally. p. 138. 190.
  • Sacriledg. p. 155, 156, 160.
  • Servants, not to follow Masters, in sinning. p. 89.
  • Services, when accepted, or reject­ed of God. p. 95. &c.
  • Soothsaying condemned. p. 42.
  • Sins most secret not hid from God. p. 109.
  • Continued, under judgments, more hainous. p. 19, 20, 162.
  • They are concatenate, and lead on to extremities. p. 172.
T
  • TEmpting of God, what it is, p. 166. 178.
  • Testaments new and old, how they differ. p. 40. 41.
  • Threatnings, without intervenient repentance, certainly inflicted p. 60. 61.
  • Tythes, in the question thereof, stated. 157. &c.
V
  • VNthankefulness most odious where favours, have been great. p. 35. 36.
  • Vniversality of grace. p. 40.
  • Vowes described, in the full na­ture of them. p. 52. 53. &c.
W
  • VVArning given by God, before execution of judgments. p. 461.
  • Wearisomeness in Gods service rejected, with the causes of it. p. 50.
  • Wicked, how to be conversed with. p. 161. 162.
  • are easily destroyed p. 191.
  • Will-worship forbidden. p. 25.
  • Wives subjection enjoyned p. 106.
  • Word of God the sole pillar of the promises.
  • Witchcraft unlawful in all kinds. p. 14.
  • Words sinfull engage to wrath. p. 117. 118.
  • Worship of God not slightly to be performed. p. 27.
  • But with reverence and fear. p. 42.
  • Word, and worship, translated from a people, an heavy judgment. p. 37.

Places of Scripture explained in this Commentary.

  • Act. 11.20, 21. p. 129.
  • GEn. 4.13. p. 2.
  • Gen. 42.21.
  • Levit. 27.30.
  • Num. 23.21. p. 34.
  • Deut. 18.10, 11. p. 144.
  • 1 Sam. 2.30.
  • Iob 20.20.
  • Iob. 21.15. p. 173.
  • Psal. 2.6. p. 180.
  • Vers. 9. p. 192.
  • Vers. 12. p. 132. p. 138.
  • Psal. 34. [...]. p. 138.
  • Psal. 37.37, 38. p. 165.
  • Psal. 50.21, 22. 117.
  • Psal. 73.13, 14.
  • Psal. 94.7, 8, 9. p. 101.
  • Prov. 1.10.
  • Prov. 4.23. p. 114.
  • Prov. 30.8.
  • Eccles. 7.10. p. 80.
  • Eccles. 9.1. p. 12.18.
  • Isa. 1.12. p. 27.
  • Vers. 15. p. 89.
  • Vers. 24. p. 117.
  • Isa. 9.9, 10. p. 19.
  • Isa. 10.17. p. 163.
  • Isa. 27.7, 8, 9. p. 18.
  • Isai. 51.2. p. 80.
  • Ier. 3.15.
  • Ier. 5.3. p. 162.
  • Ier. 23.33. p. 6.
  • Ier. 32.40. p. 65.
  • Ier. 48.10.
  • Ezek. 18.20. p. 80.
  • Hos. 6.5.
  • Mat. 5.16. p. 48.
  • Mat. 17.11. p. 195.
  • Mat. 1 [...].8, 9. p. 104.
  • Mat. 22.14. p. 48.
  • Mat. 23.5. p. 90.
  • Luke 17. p. 125.
  • Luk. 3.5. p. 125.
  • Luk. 16.15.
  • Luk. 18.7, 8.
  • Luk. 19.40. & vers. 42
  • Luk. 22.32. p. 383.
  • Ioh. 3.17. p. 137.
  • Ioh. 5.14. p. 135.
  • Ioh. 9.39. p. 137.
  • Ioh. 16.8, 9. p. 116.
  • Vers. 13. p. 117.
  • 1 Ioh. 4.1. p. 117.
  • Act. 4.12. p. 129.
  • Rom. 1.16.
  • Rom. 8.28. p. 196.
  • Rom. 11.22.
  • 1 Cor. 1.30. p. 192.
  • 1 Cor. 7.6. p. 159.
  • 1 Cor. 9.1. &c. p. 160.
  • 1 Cor. 11.29. p. 43.
  • 2 Cor. 1.12. p. 133.
  • Gal. 2.13, 14.
  • Eph. 4.6.
  • 1 Thess. 5.20.
  • 1 Tim. 1.9. p. 138.
  • 1 Tim. 4.8. p. 173.
  • 1 Tim. 4.16.
  • 1 Tim. 5.21.25. p. 84.
  • 2 Tim. 2.9.
  • Tit. 2.14.
  • Heb. 6.10.
  • Heb. 10.
  • Heb. 11.41. p. 123.
  • Heb. 12.6. p. 17.
  • Heb. 12.28. p. 42.44.56.
  • Iam. 2.1. p. 85.
  • Iam. 5.5.6.
  • Rev. 11.3. p. 196.
  • Rev. 18.4.

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