his dearest servants There is indeed a double fear of God one servile and even astonishing The other reverentiall and is nothing else but that awe and filiall reverence that is in Gods Children towards his Majesty And it ariseth from these grounds 1. One is apprehension of the Majesty of God 2. Beholding of his Judgments 3. Apprehension of his love Thus they differ 1. In causes and in manner of apprehending Gods Majesty wicked apprehend him only as a Judg and an Avenger Jam. 2.19 The godly as a Father also in Christ Hos 3. ult 2. In effects slavish fear drives utterly from God Gen. 4.31 1 Sam. 28.7 Filiall brings nearer unto him 3. Slavish fear torments Filiall comforts 4. Slavish fear restrains indeed because hell provided filiall because sin offensive unto God Try how thou fearest God Thou canst by no better mean know it Vse than this here prescribed by thy reverend carriage in the worship of God CHAP. 2. VER 1 2 c. And now O ye Priests this Commandement is for you If ye will not heare and if ye will not lay it to heart to give glory unto my name saith the Lord of Hosts I will even send a Curse upon you and will curse your Blessings yea I have cursed them already because ye do not lay it to heart c. SUmme of the Text A perswasion of the Levites to do their duty in reforming the worship of God by an Argument of the perill of the contrary neglect Parts 1 A Preface ver 1 2 A Commination wherein are three things 1. The condition interposed which if neglected the judgments threatned shall certainly be inflicted 2. The Judgments threatned as first Curse of their Blessings Secondly Corrupting their seed Thirdly Casting dung in their faces 3. The Reasons First from the Lords mercy towards them Secondly their swerving from that Covenant and the example of their Predecessors the foulness whereof is amplified The Preface hath in it an Apostrophe and turning of the speech generall to the Persons of the Priests Collection hence this It is lawfull for a Minister in Preaching to particularize that is to direct his reproofs Observ threatnings c. to particular persons and States See Hos 5.1 c. Christ to Scribes and Pharisees Reasons What is spoken to every one seems spoken to no one And hence is that shifting of the stroke of the Word from themselves through the subtilty of Satan Hypocrisie of heart and love of our sins Secondly The Apostle gives this Precept 1 Tim. 5.20 That we should thus deal even with Elders whose credit if any should be most spared if they sin openly rebuke openly Reason That the rest may fear Caveats here are First That the Fact be publique Mat. 18. In private sins another course to be holden so long as any hope of Reformation appears 2. That it be evident either by the Fact or by Confession or by Witnesse of the fact See 1 Cor. 5. of witnesses 1 Tim. 5 19. And this the Doctrine the Practice whereof so distastefull to carnall men Vse whose sins though never so notorious and scandalous may not be pointed at except in generalities And generall Preaching generally applauded by most as standing best with a Ministers discretion But Beloved if we will follow the wisdom of Gods Spirit in the Prophets and Apostles we shall see another course warranted to a Minister in notorious and scandalous sins Paul in a publique Epistle notes the incestuous person 1 Cor. 5. And why a Minister may not so deal with men publiquely offensive I fee not as if there be any in our own Congregation known Brablers as of late the Fact is evident in one whose bond to the good behaviour might have taught him better carriage To whom if I should now as Malachy here turn my speech and tell him vengeance is the Lords and that he that smites with the sword shall perish with the sword I see not but I follow a president beyond exception And view if you will the small effects that come of generall Teaching in all Congregations where it is used Little or no good done while particular abuses in particular persons are generally only reproved But Learn we hence to submit our selves without murmuring to this kind of Teaching and ever think that Preacher preacheth best that can best particularize and in whose mouth Prophecy is the discoverer of our secret and particular corruptions 1 Cor. 14.25 This Commandement is for you To wit of reforming Religion and the worship of God So then It is a duty specially belonging to Ministers to see to the Reformation of Religion Observ and maintaining thereof in purity See for this Tit. 1. Let us see how this is to be understood Papists understand it Exclusively so that they would not have Civill Magistrates to have any thing to do in matters of Religion and the worship of God Now that even in matters Ecclesiasticall the Civill Magistrate hath power of commanding appears 1. Signis Deut. 17.18 A charge is given that the Book of the Law be delivered to the King not only for private information of his life but as Austin well saith That he might provide that others also observe it 2. A minori If Fathers in Families must deale in information of Housholds how much more the King 3. 1 Tim. 2.2 Godliness as well as honesty must be promoted by them 4. Judg. 17. and 18. Neglect of Reformation is imputed to lack of Magistrates which what argues it but a duty to promote purity of the worship of God 5. Kings in Judah and Israel blamed for tollerating abuses commended for care in reforming Ergo c. Briefly That we may see what the duty of Civill Magistrates is in this kind See we what they may not meddle with Secondly what concernes them in duty in this kind 1. The execution of Ministeriall Functions belongs not unto them because they are not thereto called Heb. 5.4 Therefore Saul blamed for this 1 Sam. 13. In that being a King he would take upon him to burn Sacrifice and Vzziah 2 Chron. 26.16 is said to transgress the Commandement of the Lord herein and Amaziah well tells him it is not for him to burn Incense and the Lord strikes him with Leprosie See we now what it is that belongs unto them 1 Making Laws for stablishing pure Religion abolishing of false See this as in Nebuchadnezzar Dan. 3. so in Josiah c. commended 3. To see to the execution of those Laws So it is said of Josiah he compelled those that were found in Israel and Judah to serve the Lord 2 Chr. 34.33 4 To enjoine every Church-Officer to see to his office and place 2 King 23.4 5. To assign to every one his particular station and calling in the Church 2 Chro. 17.7 6. To correct and punish omissions So that this Doctrine is not exclusively to be understood in respect of the Civill Magistrate but serves only to awaken the Priests that were in this point
impute to us the neglects of our people can any blame if we desire to keep off that burthen And let no man say The Minister is excused and the sin is only the Parties that adventureth This plea if it could have holden might have been made by the Priests of the Jews They offered such as the people brought had they brought better better they would have offered yet this made their sin because the Lord had forbidden the offering of such upon what pretence soever brought unto them VER 10. Who is there even among you that would shut the doores for nought neither do ye kindle fore on mine Altar for nought I have no pleasure in you saith the Lord of Hosts neither will I accept an offering at your hand REading in our English corrupt Better thus after Tremellius who is there amongst you that shuts the doore on free cost or do you kindle the fire on free-cost The Interrogation as above denies more strongly For the meaning we are to know That the Priests and Levites serving in the Sanctuary had their severall offices and places to serve in Num. 3. 4. 1 Chro. 25. 26. some to bear the Arke some to keep the Lamp some to make clean the Sanctuary and Instruments thereof some to dress the Sacrifices some as Porters to keep the doors of the Temple c. And to all these was appointed a portion of Tythes and Oblations for recomperce of their service The meanest door-keeper was to live of the Sanctuary and to have his portion for attendance The meaning then is this There is not the meanest of you that hath served me in the meanest place but I have provided him of maintenance as for recompence These words then contain an Amplification of those Priests and Levites sins That whereas the Lord had so liberally rewarded even the meanest of them for their services they had no more care to honour him and to preserve his worship from profane contempt Hence then may be observed Observ That there is not the meanest service performed unto God but hath his reward This not only in Ministery but in common life See Eph. 6.8 Col. 3.24 touching the offices of Servants to their Masters It confutes the speech of profane men Vse Mal. 3.14 Job 21.25 It is in vain to serve God and what profit is it that we have kept his Commandements and walked humbly before the Lord Their Reason They that work wickedness are set up and they that tempt God even they are delivered Surely there is no service performed unto God but hath his recompence howsoever performed Of Nebuchadnezzar the Lord thus speaks Eze. 29.20 Aegypt given him for wages for service done though unwittingly against Tyrus Of the Romans during the space of their first entrance into their Empire that they were renowned for Morall vertues Austin well observes that the Lord did for that cause enlarge their Empire And at this day who is there that can say He hath performed any service unto God but he hath selt the Lord a recompencer of him Distribute servants of God thus some there are that unwittingly do God service at profane men yet they lack not their reward in temporall things nor yet Hypocrites as Achab for externall humiliation plagne deferred sound worshippers of God though perhaps in things of this life more inferable yet in inward comforts in spirituall blessings Eph 1.3 In assurance of heavenly rewards recompenced for that Principle is infallible Heb. 11.6 God is a rewarder of all chiefly of them that dingently seek him Herde then It is not hard Observ farther to observe That Benefits received add much to the weight of unthankfulness and make neglects of duty more odious in them As ye shall see Isa 5.4 So Saul 1. Sam. 15.17 When thou mast 〈◊〉 〈◊〉 thine own eyes c. So to David 2. 〈◊〉 10. Take we heed there fore How Vse when the Lord provokes us by his blessings we then neglect fidelity in his service Surely if we take view of our state in this Church in generall we may many waies sensibly perceive that the Lord is not behind with us for recompence of our services As in peace prosperity means of Salvation c. would God we had not been too much behind in duties of obedience This shall be our just condemnation that the Lord having provoked us so by his blessings we have failed in the duties of thankfulness Wherefore Let us all remember to make use of the mercies and loving kindnesses of our God that they may be to us so many allurements to sincerity and soundness in our service I will not accept an offering at your hand What is the Reason Namely because they had offered unlawfully Hence then observe Observ That when once a man hath corrupted himself in the worship of God his lawfull services during impenitency have no acceptance with the Lord The Reason is Because the Sacrifices of wicked men are abominable and such mens persons are not reconciled unto God Rro. 21 27. And this may teach us what to judg of that opus operatum taught by Papists Vse when as they teach that good works by whomsoever performed are acepted of the Lord as justice in an Atheist is a good and acceptable work to him c. contra Heb. 11.6 Without Faith impossible to please God Sacrifice of wicked abominable for such men want the foundation of all acceptance namely Reconciliation with God Heb. 9.14 Nor can they performe services in acceptable manner As 1. Not as from the night fountain Love Nor a. As to the right and Gods glory Take we heed therefore How we corrupt ourselves in the Worship of God Labour especially to be at one with God in Christ See Heb. 11.4 Gen. 4.4 and repent especially of Corruptions in the first Table VER 11. For from the rising of the Sun even unto the going down of the same my name shall be great among the Gentiles in every place incense shall be offered unto my Name and a pure offering for my Name shall be great among the heathen saith the Lord of Hosts THe second judgment here threatned is The translating of the Kingdom of God and his worship from the Jews to the Gentiles A fearfull judgment to have the word of God Observ and his worship taken from us See Mat. 21.12 Isa 5. The Reason men thus deprived sit in darkness and in the shadow of death Mat. 4.16 are as without God in the world Eph. 2.12 they become more vile as Jews and Romenes yea from such as the Arke from Israel is the glory departed 1 Sam 4.21 Take we heed of this judgment and tremble at those things that may procure it As 1. Corrupting out selves in this worship of God 2. Receiving it vain 3. Cruell usage of the Ministers Mat. 23.37 Surely though I be half of his mind that taught that when Antichrist's Kingdom hath been runated it shall never again be re-established in full power But
Heb. 10.25 Forsake not our assembling together For this cause many difficulties and obscurities mingled in Scriptures many things hard to be understood f 2 Pet. 3.16 perverted by the unlearned and unstable of which we may say as the Eunuch to Philip Acts 8.31 How can I understand without a guide or an Interpreter And secondly For this cause it pleaseth God by little and little to give his graces a little knowledg a little experience Wherefore But that he may continually keep as it were an appetite and edge upon our desires Therefore also many decaies as in buildings Ephes 4. that what we seemed best to know we forget comfort and consolation not stable c. namely by this means to evidence the necessity of using an Interpreter Therefore Beloved Vse they are deceived and do deprive themselves of much comfort that content themselves with their own private meditation and study of the word of God and refuse or neglect publique Ministry That they use private endeavours I blame not but that they neglect the publique Ministry this is their heavy sin and unspeakable discomfort And yet I know a common opinion and practice of many that they are perswaded by private reading they may come to know God in Christ to Salvation Now Beloved I will not say simply but that some man namely such an one as to whom the Lord denies the publique Ministry may come to saving saith by reading no nor but that a man living in the Church may come to a great measure of discoursing knowledg But this I say A man that may heare and will not and contents himself with private duties he shall never come to know God to Salvation The Reason is God usually breaks not his ordinary course when it may be had 2. He hath cursed all private devotions where the publique Ministry is contemned Pro. 28.9 He that turneth his eare from hearing the Law his prayer shall be abominable his study reading all is accursed unto him And therefore mark when you will such men how it pleaseth God to give them up many times to foul and gross errors in judgment and life wherefore I say again Despise not Prophecying He is the Messenger of the Lord of Hosts 1. His Office 2. The Author of it See we the message Rom. 10.15 2. Cor. 5.20 From whom sent from the Lord of Hosts Now this teacheth us that are Ministers sundry duties Observ 1. Not to add alter or diminish any thing of that Message the Lord hath put into our mouths this the office of a good Messenger Secondly You that are the people are taught with meekness and reverence to entertaine our Message howsoever distastefull unto you considering we are but Messengers Thirdly seeing Messengers of the Lord of Hosts you are taught reverence to us in respect of our Message The contempt of a Minister in respect of his Message is the contempt of him that sends Mat. 10.40 And that contempt the Lord will never suffer to go unpunished When f 2 Sam. 10. David saw how his Messengers whom he sent to Hanun to entreat of peace betwixt them were used or rather abused by him his wrath is enkindled and justly against him And let all those that despise Ministers lay it to heart Ye have heard of the sins of Sodom and Gomorrah and how the Lord made them ensamples of his vengeance believe it for the mouth of truth hath spoken it very Sodomy it self is not a heavier sin nor more severely punished in hell than this of despising a Minister in the saithfull discharge of his Ministry VER 8. But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts ORdinary Pastors many erre Observ and teach false Doctrine For Explication Pastors of the Church are of two sorts some extraordinarily raised up by the Lord extraordinarily assisted by his Spirit such were Prophets and Apostles of whom Peter saith 2 Pet. 1. ult That they spake not of any private motion but even as they were inspired by the Holy Ghost Ordinary such as by ordinary calling are deputed to the Office of Teaching of these whether alone or collected it is true they may erre First That they have erred See Mat. 23. Scribes and Pharisees sate in Moses Chair had ordinary calling and succession without interruption yet had they Leaven mingled with their Doctrine Mat. 18.8 And lest any should say That Singularly they might erre but not Collected See Mar. 15.64 High Priest and all assembled and yet conclude of Christ He had blasphemed Secondly if not then because they spake infallibly by inspiration of the holy Ghost But this not for then it will follow that their decrees are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so of equall authority with the Scripture Thirdly if not this either in respect of Multitude or Wisdome or Holiness or Promise but first Multitude frees them not as in Achabs g 1. King 22. Prophets and that warning agree not with a Multitude Exod. 23.2 Secondly Not in respect of their Wisdome for they are not alwaies the wisest that are assembled in Councells Thirdly Not in respect of holiness for themselves confessing They may be as lewd as any 4. Nor in respect of promise If any alledge Joh. 16.18 Answer That promise in that measure made to the Apostles and that as well separate as collected Besides all this expetience sheweth it Concilium Laodicenum approves only the books that are now received Trident concludes the Apocryphall one must needs erre Councill of Neocasarea against second marriages and will have Priests put them to penance that admit them yet S. Paul warrants them Rom. 7.3 1 Cor. 7.39 Councill of Nice ordeined rebaptization for all that had followed Paylus Samosetanus Object The high Priest of the New Testament cannot Answer True if understood of Christ But if of the Pope ye shall see experience Liberius subscribed to Arrianisme John the 22 that the souls of the wicked should not at all be punished till the day of Judgment and this he sends Preachers to publish John the 23. That the souls of men are mortall and that there is no Resurrection not Life after this Honorius a Monothelite and this he did dogmatizare deliver by way and as in the nature of a decree What needs more Heare Reasons proving it 1 Ignorance 1 Cor. 13.12 2. Imperfect Sanctification 3. No promise of Infallible and incessant assistance that promise peculiar to Apostles Joh. 16.13 Let it teach us that wisdome that S. Paul prescribes Vse To try all things 1 Thes 5.21 1 Joh. 4.1 and even to fill our selves with knowledg of the Word of God And never so much admire any Minister be his gifts never so reverend as not to bring him to the common tryall and touchstone And if ever this Exhortation needfull now are the Times wherein you shall see a manifest going out of the way and a reviving of
delay yet at length in due time we shall reape if we faint not Gal. 6.9 This also should encourage Ministers though of all others their labours be most slenderly regarded amongst men as Isai 49.4 I have laboured in vain I have spent my strength nevertheless my judgment is with the Lord and my work with my God Thus should Magistrates encourage themselves though for conscionable discharge of duties they receive nothing amongst men but shame and reproach let it be enough as Nehemiah prayes that the Lord remembers thee in this So in works of mercy though perhaps thou fearest to lose it even as if thou shouldest cast it down the waters yet after many days thou shalt finde it Eccles 11.1 c. Again doth the Lord remember the good works and words of his servants No doubt he hath also then his remembrance-book his register for the ungodly See Rev. 20.12 The books are opened a glympse whereof we may see in that little book of the conscience which though in times of peace it be as a book shut up yet in judgments of God layeth open it self to the view of ungodly men Joseph's brethren a long time carried away the matter smoothly but at length in affliction mark how conscience sheweth its record Gen. 42.21 22. Now his blood is required Herod had slain Iohn Baptist with the sword Mat. 14. Mark how when he hears of the fame of Christ conscience is his remembrancer John Baptist's blood still runs in his minde Now beloved that this one perswasion might be setled in our hearts no doubt it would restrain many of our sins and those conclusions of Atheisme Psal 94.7 God seeth not or regards not or his memory oppressed with multitude forgets breeds all this Atheisme and profaness in practice Consider then beloved what the Lord every where teacheth Psal 50.21 22. I will set thy sins before thee in order Words we think are wind and with us soon forgotten yet saith our Saviour every idle word shall come to be reckoned for at the day of judgment Mat. 12.36 And let me say as David Psal 50.22 Consider this yee that forget God there is not an oath that thou swearest but the Lord knoweth it there is not an idle word but the Lord takes notice of it not a wanton look but the Lords eye seeth it c. And if this were thought of much wickedness would be restrained VER 17. And they shall be mine saith the Lord of Hosts in that day when I make up my Iewels and I will spare them as a man spareth his own son that serveth him THe blessings of God upon those that fear him They shall be unto me a flock peculium cordis some read Res desideratissima or as some his chiefe treasure mark here the priviledges of those that fear God they are called Gods peculiar his lot and his inheritance Secondly that the Lord will spare them which is set down in a similitude The blessings that this includes 1. Singular protection there is an universal providence and protection that is vouchsafed unto all his creatures Thou Lord shalt save both man and beast There is a special protection which the Lord vouchsafeth unto men 1 Tim. 4.10 The Saviour of all men There is thirdly a singular protection which he carrieth over the Church and those in it that fear him specially of them that believe Besides the singular blessings and gifts that he vouchsafeth unto them there are common graces which he vouchsafeth unto all as general knowledg more special vouchsafed to them that fear him see Exod. 19.5 That which we learn hence is First separation from the wicked that as the Lord singles us out from the rest of mankinde to be his peculiar so should we separate our selves from the corruptions of the times see 2 Cor. 7.1 Secondly comforts that hence arise to Gods children as assurance of defence in all miseries and calamities The next priviledg promised is sparing or mercy see Psal 103.13 Whence observe we that remission of sins is a blessing peculiarly belonging to the Church of God Observ 2 for these Christ alone merited Ioh. 17. to these only God is a father And it confutes the opinion of such as make remission of sins a common gift for thought it be so in respect of offer and propounding yet is it not so in respect of actual performance Again this if there were no other thing sheweth a plentiful difference betwixt religion and Atheisme in that to the one is promised remission of sins to the other not This the treasure of the Church of God No sins are forgiven to a cast-away but every sin to a childe of God Psal 32.1 1 Joh. 1.7 And this should comfort us against our infirmities and imperfections that alas shew themselves in every best duty that we perform unto God and this that which most humbles Gods children their present weakness and imperfections considered but brethren consider we God is a father unto us and if he see in us but a striving to perform our dutyes acceptably that desire is accepted Heb. 13.18 1 Pet. 2.5 VER 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not THat which in sum is hence observable is this Observ that the Lord will not alwayes suffer his children to be afflicted and the wicked to prosper but a day shall come wherein a sensible difference shall be put betwixt him that serveth God and him that seveth him not the justice of God and his truth requires it 2 Thess 1.5 Then shall Christ perfectly winnow the chaff from the wheat 2. In common judgments the Lord delivers his Ezek. 9.4 3. The finall consummation reserved for the time of the last judgment when the full separation shall be Mat. 25.32 And this should stay Gods children against that temptation which ariseth from that seeming confusion of things in this life See Psal 37. 73. Ier. 12.1 A thing that hath troubled the Saints of God in all times It pleaseth God for a time to grant the wicked prosperity and to exercise this Children with afflictions Reasons 1. To prove the patience of his Saints 2. To give the wicked their portion 3. To nourish in us the hope of another life But alas as their rejoycing is but short so the afflictions of Gods servant are but momentany 2 Cor. 4.17 Trust then in God and keep his way judg not of the happiness of Gods Children by things present but by their end and issue Psal 37.37 38. The wicked exalted but to be thrown down into utter destruction the godly afflicted but his end is peace CHAP. 4. VER 1 2 3. For behold the day commeth that shall burn as an oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burn them up saith the Lord of Hosts that it shall leave them neither root nor branch But unto you
of duty most negligent And parts of the Priests duty this way are 1. To teach 2. To exercise Discipline Therefore how well they discharge Ministeriall Offices that are the foremost in corrupting the sincere worship of God consider we Corruptions in Religion are of two sorts 1. In matter 2. In manner In matter when means of worship not prescribed are brought in by men as Mat. 159. How full of such Corruptions is the Church of Rome In manner when abuses in the worship of God are tolerated Secondly See here what we have to answer to that common objection of the people That we meddle where we need not when we oppose our felves to corruptions in Religion As to insist in one particular Profane abuse of the Sacrament the common saying is The unworthy Communicant shall himself smart for his profaneness True yet the Minister also For to him is this Commandement given to inhibit as much as in him lyeth all profaning of the Lords holy Ordinances Proceed we to the threatning Observ Wherein we may observe how the Lord in threatning of Judgment interposeth condition of obedience and repentance which if performed the streame of Gods judgments is stayed See Jer. 18.7 8 9 10. Vse 1 See then how true it is what the Lord professeth of himself Ezek. 33.11 That he delights not in the death of sinners but rather would they should convert and live that every mouth may be stopped And see whether ever the Lord was hasty before warning to execute judgment upon any people The old world had corrupted their waies before God yet not suddenly swept away but Noah a Preacher of righteousness given to warn them So in Sodom Lots example and admonitions So Hierusalem often would the Lord have gathered them with our selves the Lord hath thus dealt Then that we may avert and turn away the judgments of God from us See our duty of two branches Vse 2 1. To hear that is with attention and regard to mark what the Lord requireth of us 2. To lay it to heart And this duty hath in it two things First Due consideration of what the Lord enjoynes Secondly Resolution and care to put it into practice the other without this nothing Lastly To give glory to God by reforming abuses crept in upon us Beloved The Lord hath come near unto us in sundry judgments Pestilence hath long dwelt in our Land Famine and scarcity have been oft amongst us greater Judgments may be expected if these be neglected and yet who cares to heare Or hearing who considers Or considering who reforms So that just must needs be our destruction whensoever the Lord shall bring it upon us See the Judgments 1. Curse their blessings that is weaken their abundance 2. Corrupting their seed so taking away hope of recovery 3. Cast dung upon their faces that is extremity of vileness and contempt And the cause of all this corruptions in Religion Corruptions in Religion cause of most judgments of God Observ See Neh. 13.81 Did not your fathers thus and all this wrath is come upon us Jer. 44. Their Incense-burning to the Queen of Heaven true cause of Gods judgments Hag. 1. The people wonder at their Famine the Lord sets them down this one true cause and reason of it His house lay waste ver 9 10 Exod. 32. The Calf incenseth him See we then to what cause we may impute all those heavy Plagues Vse wherewith the Lord hath so long followed us surely no doubt this the main Neglect of Religion and of the worship of God in Princes Priests People And this let us all be assured of Never to have peace till abominations this way be removed from us And therefore let us all be admonished for our particulars here to begin Reformation at the worship that it may please him to turn away his fierce wrath that he hath determined to bring upon us many are the corruptions that are grown in upon us this way Resolve we every of us with Josuah cap. 24.15 As for me and my house we will serve the Lord. I will corrupt your seed So then God is he that is the inflicter of all judgments Observ From him come Famine Poverty Infamy c. Amos 3.6 No evill in the City but the Lord hath done it So Isa 45.7 Job 5.6 Affliction riseth not out of the dust Manichees then are here refuted who dream'd of a double Vse or twofold beginning one Authour of good things The other of evill For the understanding whereof know we That nothing is summum malum inflicting of pains a part of Justice and therefore hath in it some respect of goodness Again amongst our people Luck and Fortune carry away all But though in respect of us that know not second causes some events may be termed casuall yet in respect of God all things are determined not a sparrow falls to the ground without our father Mat. 10.30 Some stick in second Causes impute famine to drought c. But though it be true that judgments are many times executed by second causes yet so as that the first Cause orders all barrenness comes of drought but the Lord makes drought Hag. 1.11 I called for a drought c. Therefore Learn we to whom in all judgments to resort See Hos 6.1 To the Lord it is he who smites and he only must heale VER 4 5. And ye shall know that I have sent this Commandement unto you that my covenant might be in Levi saith the Lord of Hosts My covenant was with him of life and peace and I gave them to him for the fear wherewith he feared me and was afraid before my Name FOllow now the Reasons 1. From the speciall mercy of God bestowed upon them and their fore-fathers Gods Covenant was with them of life and peace Now Gods Covenant is of foure sorts 1. Generall made with all Creatures Gen. 9. 2. With the Church in generall 3. With the Church of the Elect. 4. With some particulars of some speciall graces of this last must this place be understood God having entred a Covenant with them especially to give them life and peace So then with Ministers especially hath the Lord made a Covenant of Peace binding himself especially Observ to be a mighty Protector and gracious rewarder of them And therefore ye shall see in evill times how the Lord hath given speciall charge of them Touch not mine Anointed and do my Prophets no harme hath made speciall promise of assistance and protection unto them Mat. 18. and we see sundry examples hereof as if ye read the whole Scriptures you shall not see any to whom more speciall deliverances vouchsafed than unto them See in Jeremy Elijah Peter c. God was their portion And this should be our incouragement unto whom the Dispensation of the word is committed Vse 1 couragiously to do our duties Jer. 1.18 It is true that of all men we are most subject to the hatred of the world as being those whom the