to man and applyed to God by a phrase spoken after the manner of men Well might he be angry considering the carriage of those fore-mentioned guests which so affronted him Hence observe Observ That God is angry with those that refuse the Gospel-provision Mâ—tth 22.7 When God is said to be angry we are not to think he is angry as a man with the affection or passion much less with the perturbation of anger but he is said to be angry when he acts like a man in his anger when he puts forth such effects for such causes of anger Those effects of anger which God put 's forth are 1. Threatning revenge A man that is angry crys out Deo ira tribuitur cum ostendit factis aliquid sibi displicere maximè cum poenam insligit Rivet I shall be even with you I shall pay you in your own Coin so saith God Vengeance is mine I will repar Rom. 12.19 I will meet with such a one I will vex them in my sore displeasure 2. Withdrawing acts of friendship An angry man withdraws his foot from his neighbours house he turns away his eye or hides his face from his neighbours misery The anger of God is called the hiding of his face Psal 44.24 at which time he forgat their affliction and oppression and did not go forth with their armies ver 9. he acted as if he cared not what became of them 3. Infl cting acts of hostility An angry man watcheth to do another a discourtesie so doth God being angry Dan. 9.14 he watcheth to bring evil upon a people his providence is intent to bring it in the fittest time CHAP. II. THe fundamental and essential cause of anger Despectus tihi sum nec quis sim quaeris Alexi c. Virg. Aenead 1. is contempt which may be branched out into these subordinate causes as 1. The slighting of benefits A man is angry when his favours are not regarded Thus God's anger was kindled when the Israelites said there is nothing beside this Manna Numb 11.6 2. The disparaging of the name A man is angry when his Credit is struck at so is God when his name is polluted and profaned 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The frustrating of expectations makes a man angry So God was angry with his Vineyard because when he looked for Grapes it brought forth wild grapes Isa 5. That God is angry with those that refuse Gospel-mercy appeareth by his executing all manner of judgments upon them as 1. External judgments God sent the Romans to destroy the Jews for their contempt of the Gospel Matth. 22.7 first the white horse went out Christ riding triumphantly in the Chariot of his ordinances Rev. 6.2 but for the worlds opposing it there followed the red and black and pale horses ver 4 5 8. sword famine death 2. Internal judgments For not receiving the love of gospel-Gospel-truth God gives up men to a strong delusion to believe a lye 2 Thes 2.10 11. and as inwardly there is the strength of a deluded mind so there is the sting of a guilty conscience Gen. 4.13 which makes a man a terrour to himself 3. Eternal judgment That they all might be damned who believed not the truth 2 Thes 1.12 concerning such God hath sworn that they shall not enter into his rest Heb. 3.18 The reasons why God is angry with such as refuse Gospel-mercy are these 1. Because they look upon the message as a meer trifle they make light of it Mat. 22.5 though it be of the greatest concernment in the world 2. They look upon the messengers as though they were malefactors rather than Ministers of God and Embassadours of the Gospel and intreat them spitefully Matth. 22.6 when people come to such barbarous carriage there is no remedy against destruction 2 Chron. 36.16 Abuse of Embassadours is a just cause to make war 3. They look upon the Master of the house even God himself as a Lyar. He that believeth not maketh him a Lyar 1 John 5.10 To give God the lye and stand to it must needs provoke him to give men their portion with the Devil and his Angels CHAP. III. Use 1. IF the refusal of the Gospel make God angry then surely God is pleased with them who accept of Gospel-mercy First he takes delight in his Son as mediator between God and man Matth. 3.17 then he takes delight in men as they close with his Son he hath accepted us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratiated us in the beloved Eph. 1.6 Use 2. Though God here be said to be angry yet must we not think God to be like to out selves as though he were subject to or capable of passions as we are Fury is not in him Isa 27.4 God is without parts and passions he is not carryed by affections They are neither materially nor formally in God whose essence is unmixt and immutable In man anger is a mixt affection made up of these two ingredients Sorrow and Revenge Man is disturbed when angry Scylla in an excess of fury vomited up bloud and dyed but God is not disturbed in his anger Anger in God is a work contrary to his disposition of himself who inclineth rather to mercy If men would lay down their sins God would lay down his anger for ever Jer. 3.12 Use 3. Take heed of an evil heart of unbelief for this makes God so angry as to swear in his wrath Heb. 3.11 12. Will ye provoke the Lord to jealousie are ye stronger than he 1 Cor 10.22 Gods anger is compared in Scripture to a whirlwind Prov. 1.27 which comes suddenly and irresistibly and with a terrible noise renting and tearing where it cometh It is compared to an over-flowing floud Isa 28.2 which no banks nor bounds can keep in It is likened to a devouring fire hence is that phrase of his anger being kindled and waxing hot Isa 5.24 25. and sinners are compared to dry wood If these things be done to the green tree what shall be done to the dry it is also compared to the raging of a Bear bereaved of her whelps and to a Lyon and Leopard All are put together Hos 13.7 8. This anger of God put the fallen Angels into everlasting chains Jude ver 6. It drove man out of Paradise turning him out unto the wide world as it were to shift for himself Spoiling him of all his ornaments and endowments It drowned the old world and turned Sodom and Gomorrah into ashes It ruined the Jews both as a Church and a common-wealth Let all that have felt the anger of God speak whether it be not an intollerable burden Oh kiss the son lest he be angry Psal 2.12 both with a kiss of faith and of love and affection to him take his yoke submit to his government If Christ be angry with you you perish in the way Those that refuse Gospel-light shall be cast into outer-darkness Matth. 8.12 But blessed are they that trust in him They who thus come
which belongs to God not to us 1 Pet. 5.7 this choaks the word Matth. 13.22 such cares in the mind are like thorns in the flesh they prick and wound the conscience CHAP. V. THe reasons why men are so careful to prove what they have are these 1. That they may know what they have men care not to be at uncertainties about these worldly vanities they love to know what is their own though the things themselves be but of an uncertain and perishing nature yet men love to be at some certainty about them 2. That they may use what they have Wherefore is any thing but for some use or other therefore money is said to answer all things Quò mihi divitia si non conceditur uti because with it men may have wherewithall to supply any of their outward wants Eccl. 10.19 money may be turn'd into any thing 3. That they may delight in what they have rejoyce and be merry in what they do enjoy Eccl. 3.12 it is well when good Husbandry and good content can dwell together 4. That they may hold what they have Men are apt to gripe hard and clasp close the things of this world and that they may have the faster hold they make the surer tryal 5. That they may the better dispose of what they have when men can hold their goods no longer in their own hands yet then they would have it in no other hands but by their appointment Their substance they leave to their Relations Psal 17.14 and their will stands in force when they are gone and their heirs are careful to prove the will to make all therein contained more sure unto themselves CHAP. VI. Use 1. HEre you may see how worldlings practice will rise up in judgment against them who are so careful in proving their worldly estate but take no care at all to prove whether they be in a spiritual estate They are careful to prove the Oxen they plow with but are careless in proving the faith they profess with They will look that the Gold they take be not too light but take no course that themselves be not too light and so when God comes to weigh them in the balance of the sanctuary they are found too light Dan. 5.27 Here the Saints practice is justified in spiritual things from the worldlings practice in earthly things If the Farmer in the Text be so diligent to go and prove the Oxen which he bought may not the Bereans be as diligent to prove the word they have heard Act. 17.11 shall worldly heirs presently go and prove the will of those that have left them an Estate and shall not the heirs of heaven go and prove the will of theâ—r heavenly father surely it concerns God's children to prove that good and acceptable and perfect will of God Rom. 12.2 Use 2. For Caution though some may be too careful yet others may be too careless in proving what they have of the things of this world The field of the slothful is overgrown with thorns Prov. 24.30 and so his poverty comes swiftly and irresistibly Seneca called sloth the Nurse of beggary and the Mother of misery And Solâ—mon calleth the sluggard brother to the prodigal Prov. 18.9 Secondly though worldlings are so careful to prove what they have yet they shall not long hold what they have of the things of this world Riches make to themselves wings Prov. 23.5 they were never true saith one to those that trusted them Use 3. Spiritualize this point be careful to prove all things in reference to the good of your souls 1 Thes 5.21 1. Prove Doctrines as Lapidaries do their stones as Gold-smiths do their metals Add to your diligence in hearing prudence in discerning 2. Prove Persons try the spirits 1 John 4.1 1. Prove Others especially those that bring Doctrines contrary to the Doctrine of Christ The Scripture tells us we are not to receive them into our houses nor bid them God-speed 2 Ep. John 10. let us also prove all private persons that would have any intimacy of acquaintaâ—ce and communion with us 2. Prove Your selves examine and prove your own selves 2 Cor. 13.5 1. Prove your heart be â—â—re that ye be upright in the main see that you regard not iniquity in your heart Psal 66.18 2. Prove the graces that are seated in your heart try the truth of them 1. Try the truth of your faith by the effectualness of it 1 Thes 2.13 That is effectual which attains its end Now the end of saving saith is to receive Christ as he is offered in the Gospel That is also effectual faith which worketh by love 2. Prove the truth of your repentance by the spiritualness of its sorrow a sorrow according to God 2 Cor. 7.10 3. Prove the truth of your obedience by the universality of it Psal 119.6 look at commands as they come from God and not as they suit with your interest CHAP. VII I pray thee have me excused HEre we meet with the same words we had before Before we considered the words more generally now we shall consider them more particularly as to Thee and Me in the words Si inimici fuissent non rogassent ut excusarentur sed temerè respondissent Marlor in loc with the manner of the excuse I pray Thee the messenger sent who is as well the peoples mouth to God as well as God's mouth to the people Have Me excused Me that am no wilful opposer of what you say that do not disswade others from receiving what I refuse and that do give you a reason for my refusal Have me excused Give in some reason to the Master of the feast that I may suffer no damage by my refusal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ex parte in causa est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui causam assignat propter quam So Plutarch useth the word or manage the reason well for me that I have alledged So much the Greek word for Excused importeth Sect. 1. Observ There be those who are no wilful opposers nor yet true receivers of the Gospel-message that presume they shall fare the better for Gospel-messengers And they be such as these 1. Such as do not condemn the Doctrine of the Gospel as Gallio who was not like those wicked Jews who haled St. Paul to the judgment-seat to have his person condemned for that Doctrine which they had condemned Act. 18.12 13. 2. Such as do not abide insensible under the preaching of the Gospel but come to convictions and semi-perswasions convinced of the truth of what is spoken and almost perswaded to close with it as Agrippa Act. 26.27 28. 3. Such as do not persecute Gospel-preachers nor think them fit to be persecuted As those hearers of St. Paul who said This man doth nothing worthy of death or bonds Act. 26.31 32. These were not so furious as those Elders with their Oratour Tertullus who called Paul all to naught Act. 24.5 4. Such as do not
disswade others from the profession of the Gospel they are not so furious and imperious as to tyrannize over the consciences of others Sect. 2. Now that those who are not wilful opposers yet are no fast friends of the Gospel may thus appear 1. Though they do not condemn the Doctrine of the Gospel yet if they do not obey it they do not receive it by faith nor express it in an holy life St. Pauls Doctrine came to the conscience of Felix to awaken and affright him but he would not let it come to his heart to rectifie and reform him he could not but receive that Doctrine in the fear of it but would not receive it in the love of it 2. Though they may reform something yet they will not reform every thing that is amiss Herod in hearing and seeing John did many things yet he would not part with his Herodias Mark 6.20 3. Though they do not persecute the preachers of the Gospel yet they do not prize them so as to improve the advantage by them neither are they much troubled when others do abuse them like Gallio caring for none of these things Act. 18.17 4. Though they disswade not others from the profession of the Gospel yet they dishearten others by their careless practice The example of some hath a special influence into the practice of others Now these presume to fare the better for Gospel-messengers by their seeâ—ing to or for the Ministers when they are in distress as Saul did for Sâ—muel 1 Sam. 28.15 when men are in danger or near to death then they would have a word oâ— petition spoken for them a word of counsel spoken to them a word of approbation spoken of them Then they cry oh Sir pray for me speak some words of comfort to me what think you of me c The grounds of this their presumption are these 1. They presume upon their eating and drinking in the presence of Christ and his Ministers Luke 13.26 which may be understood either civilly or spiritually If civilly then they presume upon their acquaintance with the messengers of the Gospel eating and drinking is a sign of familiarity Thus many may think they shall fare the better for their acquaintance with such and such ministers whom they have invited to their table whom they did familiarly discourse and converse with If spiritually then they presume upon their participation of Gospel-ordinances with them they think to fare the better for those ministers who as God's messengers have distributed meat and drink at the Lords table But those that partake of the sign of the body and bloud of Christ and not of the thing signified will be miserably deceived 2. They presume upon the teaching of God's ministers among them that is they rest upon the enjoyment of a good minister Some cry out we have a good Church-man in our Parish we have one that tells us the truth and takes pains with us and so by the grace of God we shall do well enough though they never mind the walking answerable to their teaching CHAP. VIII Use 1. THis informs us that the apprehensions of natural men are very much darkened for the present they think to fare the better for the messengers of the Gospel though they refuse the message of the Gospel as though ministers were mediators to give God a ransome for their hearers This shews us also that such mens expectations will be very much frustrate for the future They will not be advantaged by another who have no grace for themselves Matth. 25.8 9. The just shall live by His faith Habak 2.4 Every one must give an account for himself in his own person for what he hath done in the flesh 2 Cor. 5.10 men cannot be Advocates one for another at God's Tribunal to make a bad cause good by colouring it over with a few fair words Use 2. For Caution Though some do vainly presume to fare the better for Gospel-messengers yet others may truly hope to fare the better for them viz. such as receive the Gospel-message For as whatsoever the faithful ministers of the Gospel do bind on earth shall be bound in heaven so whatsoever they shall loose on earth shall be loosed in heaven Matth. 16.19 that is declaratively pronouncing the sentence of God's word either for or against men according to the ways they walk in for what any minister doth beside the Rule is of no force Use 3. Then do not think to fare the better for Gospel-ministers if ye refuse the message of the Gospel if you slight the news of the Gospel then know though the most eminent servants of God were residing with you they could do you no good Though Nâ—ah Daniel and Job were among you they should but deliver their own souls Ezek. 14.14 16 20. These were persons eminent in holiness high in the favour of God yet Noah could not keep off the flond from the old world nor Daniel the captivity from the Israelites nor Job the stroke from his children Again though Moses and Samuel stood before me saith the Lord yet my mind could not be toward this people Yea though the prayers of the most eminent servants of God were pouring out for you they could do you no good Sodom was destroyed notwithstanding Abraham's prayer for it Moreover though ye have the Books and Writings of the most eminent ministers read them and know them yet if you do not live according to them all is nothing Receive ye the message of the Gospel truly that so ye may fare the better for God's ministers eternally Receive it as it is indeed the word of God and not of man 1 Thes 2.13 receive it with the exactest attention and reverence and with the most absolute faith and credence Many hearers regard the word no more than as a tale that is told them Oh receive it in the love of it which is the way to be saved by it 2 Thes 2.10 light in the law of God in the inner man Truth is the food of the mind let your hearts be pleased with it as your palats are with delicious food Receive it in the practice of it shew it forth in your lives that you may be filled with the fruits of righteousness Phil. 1.11 SERM. X. Luke 14.20 And another said I have marryed a Wife and therefore I cannot come CHAP. I. THese words contain a third excuse which another of the Gospel refusers makes in which we have first the allegation of the plea then the peremptoriness in urging it The plea alledged is I have marryed a wife In this as in the former the fault is in the abuse of what is lawful The marrying of a wife is lawful Innumeri sunt qui prooter uxores pericrunt plurimae uxores quae propter viros in gehennae supplicium detrusae sunt Salmer and very expedient but the hindring a mans self by it in the way to heaven is very bad There are many that perish because of