strait as the Lepers were 2 King 7.3 4. without the walls of Samaria if they enter the City there is death if they sit still there is death also So we if we doe not we displease if we doe and not as we ought we displease also They had a third way to goe out to the enemies wherein their difficulty was the greatest but we have a third wherein our comfort is the most to doe them as he requireth of us Object But some will object who is sufficient for these things And this is but a cold comfort in a thing that no body can doe and therefore we were as good to doe nothing at all for who can doe things as he requireth Answ I answer we have a mercifull God to deale with who in Jesus Christ accepteth our affections for actions our beginnings for perfections 2 Cor. 8.12 And upon this ground we must doe our endeavours to doe it in the perfectest manner that we may that we may be accepted and not abstaine It is a rule indeed in matters indifferent which are left to our choise to refraine from them because our weaknesse will bring forth some sinne in the doing of them As in exercises and recreations when they cause us to sweare curse fret and lose our time But in other things for which there is a commandement and our own experience teacheth that we cannot doe them without defects and infirmities As we cannot heare the word with that faith we ought but wandring thoughts and sometime envious covetous ambitious desires creep into our hearts yet must we doe and not abstaine our imperfections hinder them from being perfectly good but not from being accepted while we condemne our imperfections and desire to doe better And as the high Priest Exod. 28.38 did beare the iniquity of the holy things so though our holiest offerings and works of righteousnesse have defects wants blemishes and stains of our corruptions our high Priest Christ Jesus will acquit us of them and procure us favour and acceptation in the sight of God I have no pleasure in you The reason of his wish why he could desire they rather should not doe him service then doe it and this carrieth the contrary I dislike you I am angry and displeased with you remaining in your sinnes and corruptions Doctr. The Lord hath no pleasure in ungodly men such as commit and continue in sinne and transgression of his law but he is angry and displeased with them so is it here Psal 5.4 for thou art a God that lovest not wickednesse neither shall evill dwell with thee and Hebr. 10.38 2 Sam. 15.26 hence it is that he is compared to a consuming fire even to his owne Deut. 4.24 Therefore to shew his anger towards those who should transgresse how great it is when he gave the law he descended with fire and the whole mountaine burned about him Reas 1 Because the Lord hates iniquity Psal 45.7 now then as Men who hate any liquor doe dislike the vessell that it is in for it yea sometimes grow to hates and abhorre it so the Lord hating sinne dislikes the sinner yeâ— sometimes growes to hate him Psal 5.5 not the nature he mâ—de not the man but the wicked man because sinne cleaves so fast to him as they cannot be parted As when the sent will not out of the vessell he hates both Deus odit iniquitatem itaque in aliis eam perimit per duâ—inationem ut in reprobis in aliis adimit per justificationem ut in electis August ad Simplicianum lib. 7. quaest 2. Col. 630. Tum 4. as Saint Augustine saith God hates iniquity therefore in some he destroyes it by damnation as in reprobates in others he takes it away by justification as in the elect Reas 2 Because as every one delights and takes pleasure in his like which makes the Angels rejoyce at the conversion of a sinner And men rejoyce and account it a glorious thing to have children like themselves and take the more pleasure in them when the succession is like to prove like so God in those that are most like him because saith Cyprian then the divine gentry by their actions and practices may become more famous Then must he be displeased with these because they grow more unlike him and like to Satan his Enemy Vse 1 Anger then simply in it selfe is not a sinne but as it is mixed with other perturbations and vices seeing God is angry As Christ was often and very vehemently John 2.13 14 17. and whensoever he corrected and reproved sinne he shewed himself in his words very angry Mat. 23.13 so hath Moses the Prophets Apostles and all the Saints Therefore Lactan. saith sine irâ peccata corrigi non posse sinne cannot be corrected without anger for the sight of sinne is so horrible in it selfe that he that is a good man cannot but be offended moved and angry with the sight of it And he that is not moved at it either allowes it or doth not much detest it or is willing to avoid trouble in correcting of it hence the repressing of anger is a sinne being a great sinne not to represse and that irefully the sinnes which are under our charge Quasi gladio aciem sic menti nostrae irae acumen imposuit ut eo cuÌ„ oportet utamur Chry. ho. 6. de laudab Paul as old Ely for God hath given anger to the spirit of man as an edge to a weapon that when 't is needfull we may use it saith Saint Chrysostome This then we ought to doe imitate these examples and be angry with sinnes and correct them to our power but Ephe. 4.26 this place doth not simply forbid anger but corrupt anger by which we offend God Now anger is vicious and corrupt First if a man be angry rashly for no cause or for small cause Math. 5.22 Secondly if a man be angry for private injuries not for them as they are sins offensive to God but injuries to himselfe Thirdly when the anger that should be against the sinne is against the person and turned to his brother and this is that there forbidden and it is thus understood be angry but not without just cause be angry not for private injuries but vices as they are against the law of God Finally be angry not with your brethren but with their corruptions and this is hence warrantable Vse 2 Seeing God will be angry with all both elect and reprobate for their sinnes and most dispeased with them This should perswade us not to be secure but to passe our lives in the feare of the anger of God To this one thing bend wee all our endeavours and powers that we sinne not and so provoke the anger and displeasure of God for of this wee may be sure that Gods word shall be fulfilled Psal 89.31 32. If they break my statutes and keep not my commandements then will I visit their transgression with a rod and their iniquity with
Revel 18.8 9. Psal 58.7 10. Dan. 3.22 and 6.24 Reas 1 Because God will not only as is said of wisedome be justified of his children but of the wicked and prophane for that may have some exception against it lest it should be partiall this none in that kinde but God wresting this from them making them as Balaams asse to speake against nature so they against their mindes Reas 2 Because they might be without excuse when the judgments of God come upon them they have not humbled themselves when they were made eye witnesses or such as had certaine notice of Gods judgments so Daniel inferres Dan. 5.22 and without doubt that is it which doth amplifie the sinnes of men to make them riper for judgment as of Cain and Lots daughters Vse 1 This may teach us when wee heare of wicked and prophane men speaking of the judgements of God upon others not upon Gods people onely which they may doe in hatred of them because they like Israel sacrifice that to God which they as Aegyptians worship as God their lusts and affections and such like Nor upon such whose persons for some private respects they hate but others whose persons and sinnes they liked well enough before the judgement yet now they speake of them and give testimony to the judgment of God as just For say they he was an adulterer an usurer an oppresser or a grievous blasphemer when they live not in the same judgments nor in the same sinnes but in as great sinnes of another kinde living voyd of the feare of God being wicked and prophane therein observe the wisdome and providence of God which makes even the wicked to witnesse for him who by his powerfull providence makes the wicked whether in truth or hypocrisie it skils not give testimony unto him if the good will be silent as these hold their peace the stones shall speake one instance we have worth the noting agreeable to the times our Papists for their late more then hellish plot are taken and nye to their deserved ruine and confusion they who are out of the snare cry It is just with them whether they speake out of ignorance and humane piety or out of cunning and dissembling policy very tolerable in their superstition for the Churches good it skils not much as Philip. 1.15 16. If such comparisons be nor odious howsoever God is justified and hee hath testimony of his justice from the wicked while they say These are the border of wickednesse these are but a few desperate Papists and this is just upon them Vse 2 To teach men though wicked yet by the company encouragment example or applause of other wicked not to commit that which may bring the judgment of God upon them for come when it will they shall be as ready as other to justifie God and condemne them whether in hypocrisy and sinister respect it is not to the purpose or in truth when the other did not so strengthen their hands to sinne as that will presse them and make their hearts to sink in them But let them learne to look to those judgements of which God hath made them eye witnesses and given them as certaine intelligence of them and humble themselves to God and avoyd such and the like lest as they give now testimony to the justice of God in seeing his punishments upon others so others may give of them yea and by such things their sinnes be made the greater and their judgements be the heavier The border of wickednesse That is a Nation or Country where the people are marvellous wicked who have this recompence for their wickednesse insinuating in them the cause of their destruction the mooving and deserving cause their sinnes Doctr. Mens sins are the causers procurers of their own destruction what ever it be Isa 3.11 woe unto the wicked it shall be ill with him for the reward of his hands shall be given him And a people of whom the Lord is angry for ever Here two things are intimated unto us the one the cause in God which moves him to punish the wicked his anger and displeasure as sinne the cause in themselves Another the perpetuity of their punishment their destruction is for ever first for the cause then the continuance Doct. When the Lord bringeth vengeance and punishment upon the wicked it is in indignation and wrath whether temporall or eternall upon few or many Isa 27.4 God sayth in his care of his Vineyard fury is not in mee by the opposition and comparison we see his fury against the wicked hee corrects his owne in love not in anger but he is as fire which hath no pitty against wicked men Rom. 2.6 8. who will render to every man according to is workes but unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath and Rom. 9.22 Jer. 10.25 Reas 1 Because when he commeth to judge them he comes as a Judge who intends not the mending of malefactors arraigned before him but the ending of them and the cutting of them off so he with these minds only their destruction Reas 2 Because the Lord accompts them as enemies and adversaries such as he hates and abhorres Psal 5.6 now when men come against their enemies it is in indignation and wrath as Isa 1.24 Therefore saith the Lord the Lord of hosts the mighty one of Israel Ah I will ease me of mine adversaries and avenge mee of mine enemyes mourning that to them hee must come in wrath as to enemies Vse 1 This proves that there is a manifest difference betwixt the afflictions and corrections of the godly the punishments of the wicked those from love these from hatred those from a friend these from an enemy those from a Physitian who seeks to cure and mend them these from a judge to end them one in wrath the other in love Vse 2 To admonish wicked men to carry themselves very warily and to take heed how they procure punishment by their sinnes not onely for the thing it selfe but for the affection wherewith God will lay it upon them The thing of it selfe is heavy enough intolerable to be borne which the children of God with all the helpes and stayes they have have enough to undergoe and not to faint under how is it to them who are voyd of such things But how when they onely want not it but this is added his indignation and wrath grievous to a patient is the lancing cutting searing and corcives of the Chirurgeon though he do it with all the love and care he can possibly and expresse his fervent desire to cure them how grievous would it be if he should come raging and seek to fill himselfe with wrath and indignation when he comes to it so in this As the prayers and sacrifices of the wicked are abominable how much more when they are offered with a wicked minde so in this if they be heavy in themselves what when they are
parents by their experience respect and are able to discerne Reas 2 Because he may not dispose of the goods of his father without him not sell his land or alienate any thing from him but as he will dispose how then himselfe Vse 1 This reproveth those children that dispose themselves without their parents consent prey upon their right intangle and contract themselves yea and consummate marriages they not witting yea unwilling or by some necessity forced to shew some willingnesse which is the cause of so many untoward uncleane and polluted families and prophane succession as other times can witnesse so too many presidents in our dayes For as when children are compelled to match against their wills and where they have just occasion of exception for some sinister respect the parents have there follows much uncleannesse and impiety so when without the parents consent and not of their providing but they are their owne choosers shewing where parents consent is wanting there Gods blessing is away yea where parents consent is not there is Gods curse as in Esau and his posterity in Judah taking his Hoasts daughter Gen. 38.2 having Er and Onan such as God would not endure to live but slew them himselfe Yea that may also be seene Gen. 6.2 in the sonnes of Seth the Church which matched with cursed Chams seed of themselves without parents consent had such a wretched posterity This thing then is reproofe-worthy yea damnable in children without repentance parents are often causes of it and that first to some it is Gods retribution because they so served and abused their parents Secondly because they give such liberty to their daughters to wander as Dinah and so Ezek. 23.3 their brests come to be pressed and the teats of their virginity bruised or else their affections by often meeting are so intangled and inflamed as the fathers threats will not loose it nor the mothers teares cannot quench it It was not so Prov. 30.18 19. it should not be so Hierom to Demetr Epist 8.11 would not have Virgins alone solae sine matre for in a flocke of Doves the Kite often will prey upon one when they are abroad and it is a scabbed sheep that loves wandring and leaves the fold Thirdly because parents doe not take and use their right and provide for them in due time mates fit for them which makes them provide for themselves not without sinne but greatly sinning yet the parents partakers of it and oftentimes of much shame and griefe as it was with Tamar Gen. 38.26 But howsoever one mans sinne cannot excuse another nor yet the parents the childs sinne nor will not exempt them from the curse of God when they thus match to the griefe of their parents and the shortening of their dayes and life by whom they received life and should have their lives continued and lengthened Vse 2 To instruct children to be subject to their parents knowing what power they have over them to guide their choyce that without them they may not chuse and if they chuse for them they cannot without great cause and just exception stray themselves from liking smaller things they must endeavour to overcome they must not suffer themselves to be entangled by some who seeke by kind usage of them to steale away their hearts from their parents for their daughters to advance them as is the manner of some wretched and unconscionable men As Usurers get their fathers inheritance from them by feeding them with money so they must not set their affections by fervency of society and company upon others without parents and where never like to give allowance They ought to remember this is the fathers right to choose to dispose of them not onely in the generall but for the particular person But what if he be farre off and cannot see If he give thee liberty duely asking it of him he hath given his right from himselfe as Isaac to Jacob Gen. 28. But what if he upon some sinister respect deferre and passe the flower of her age I answer then hath God ordained the Magistrate as for their punishment so for their reliefe who is not to be sought to but when most urgent necessity requireth when the opposition stands betwixt Marriage and burning because that reveales the fathers fault and bewrayes his or her infirmity But what if he tender a match out of the Church a Papist or such like Then must the Child refuse with reverence not disposing of himselfe for as it were sinne to yeeld so the other is sinne to make choyce of himselfe But what if another that is not so religious and so fervent a lover of the Truth as is to be wished No direct denyall is lawfull but a wise delaying and a discreet gaining of time to sollicite God with their prayers who hath the heart of their Parents in his hand and to intreate them by mediation of best friends who if they can be diverted it is well if not I know no warrant a Child hath to deny his fathers choyce though he thinke and it may be he might choose better and he may looke for a blessing from God if in duty he thus submit himselfe to his Parents The last part of this honour is thankfulnesse which Children must performe to their Parents Doctrine Children must performe all thankfulnesse unto their Parents that is helpe them when they need and in age when their state and bodies are decayed and to be eyes and leggs and limbs unto them and to administer liberally according to their state and ability to them as they did to them when they were young and when yet they had nothing nor knew not how to get any thing that this is a part of honour Christ sheweth Math. 15.4 5 6. some thinke that of Psal 128.3 when children are made Olive plants not Olives onely and Olive branches which was a signe of peace so they to make peace and love betwixt their parents but plants such as might stand under them underproâ— and uphold them in their weaknesse and thus verily have good Children honoured their parents so did the sons of Jacob Gen. 42.1 2. so did Joseph Gen. 47.12 so did Ruth though but a daughter in law To this purpose Paul forbids that the Church should be burthened with widowes but their children Nephews ought to maintain them 1 Tim. 5.4 Reas 1 Because else he should not onely be unnaturall but unjust when the father by his speciall care for him and the mother by her prayers bearing and carrying of him watching with him lending eyes and legs and limbes to him feeding and nourishing of him deserveth it All which they the better deserve if they have children with whom they have the like labour and endeavour now justice requires to pay debt due and deserved Reas 2 Because they had forme from them as body and members and limbes so their education their trade their stocke and portion or both whereby they are that they are by the blessing of
day of the mourning for the Gospell is not farre at least in Gods justice and his dealing with others because though corruption hath not seased upon his worship yet contempt of the word is every where Vse 3 The Church and the chiefe in it the Magistrates are here admonished if they desire that the Gospell and his worship should abide amongst us that they take heed it be not corrupted nor contemned which is the very life and breath of the Church the vitall spirits which being corrupted bring death to the whole they ought to make lawes against error and heresie superstition other corruptions and severely to execute them against whosoever dare privately or publiquely secretly or openly sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee labouring to keep the fire upon the Lords Altar the Lampes burning in the Temple and the Levites unforsaken labouring for the mainteynance of the faith which was given unto the Saints Jude verse 3. correcting and punishing all contemners of it who or howsoever lest God doe remove it from us Vse 4 To teach every man as he desireth there should be peace and truth in his dayes so to repent of his corrupting polluting or contemning of this whether before or since his calling and now to labor for his part to keep it in integrity and purity to have it in all honor and high esteeme that if God for the generall doe remove it yet his sinne be not a provocation to it The removing of it will be griefe enough more when he shal be guilty himselfe as a procurer of it As sicknesse and trouble is heavy so more when a man is guilty by his own intemperancy or miscarrying of himselfe by surfetting and such like he hath brought it upon himself and pulled it with his own hands upon him so in this In that you say the table of the Lord is polluted This is the first particular their thoughts according to the phrase often used in this Chapter whence it is not only manifest that the Lord knowes the thoughts of Men and the things they doe in secret but he reveales them to others his liefetenants upon earth his Ministers and Magistrates to reprove or correct and punish Table polluted They contemned the Table because it was but rudely built and the offering because it was burnt to ashes Hierom. Doctr. The thing that makes men contemne holy duties and the worship of God is because they looke too much upon the basenesse of the meanes Vide vers 7. ut ante And the fruit thereof even his meate not to be regarded The Priests part they thought any thing would serve them contemning Gods worship they contemned the meanes of his worship Doctrine The contempt of Gods worship and the contempt of his Ministers goe together they are in one people one age one place the fruit of the Altar and the meate of it despised together So it is here so 1 Sam. 2.17 It is all one whether the cause be just and they justly despised or no. 2 Chron. 36.14 15 16. Nehem. 13.10 11. Reas 1 Because all the honour and account that the Ministers can have or looke for is for their worke for the worship and service of God they performe amongst them 1 Thes 5.12 13. Now if their worke once grow into contempt and disgrace they needs must which was the reason why Demetrius pleaded so hard for the honour of Diana for their owne gaine and honour knowing that they were honoured for her who if once dishonoured would make them to be dishonoured Acts 19.24 c. so in this of the true worship Reas 2 Because the corruption of man is such that when he should respect the Minister for his worke the chest for the treasure he respects the worke for the Minister the treasure for the chest Therefore if he once grow to dislike him he will dislike it Vse 1 This noteth the cause why the worship of God and his service is in these dayes in that contempt that we find it to be in all places it is amongst us still God hath not taken away the Arke of his presence but it is in small account little esteeme and reverence It is no marvell seeing the Lords Ministers are in such contempt as they are what difference or distinction soever men make of them yet herein they differ not but are all in contempt No sort nor condition of men no men of any profession in the Land are any thing like neere in the like generall contempt and disgrace that they are by Courtiers and Countreymen by Citizens and men abroad by rich and poore by old and young they are as 2 Chron. 36.16 marked despised misused Is it then any marvell if the worship of God be contemned when the Embassadour is contemned the embassage will and must be worse liked of when the Physitian the physick he brings Nothing that Micha can say or doe can be liked Ahab dislikes his person And againe è converso this layes out unto us why the Ministers are in such contempt the worship it selfe is in contempt They are deprived of their double honour in the most part because the most honour not the Word and worship of God When as the message of David sent by his servants is misconstrued by the Ammonites then are his messengers abused 2 Sam. 10. so when the worship of God then the Ministers These are two twinnes as it were the contempt of the one and the contempt of the other it is hard to tell which first comes forth happily some may thinke the one some the other as with the twinnes Gen. 38.28 c. Vse 2 This must instruct the Ministers of God if they have any desire that the worship of God should be had in account and reverence and not in contempt that they carry themselves wisely and discreetly sincerely and soberly both in the worke of their Ministery and in other carriage of their life that they give no just cause of contempt of the Word but that they may rather adorne it So Saint Paul perswades both Timothy and Titus and in them other Ministers for his charges were not personall nor temporary 1 Tim. 4.12 2 Tim. 4.5 Titus 2.7 8. for if all must so live and carry themselves that the Gospell of God may be well spoken of and his worship regarded if servants Titus 2.10 if women even young women verses 4 5. if all professors Titus 3.8 much more ought Preachers they ought so to handle those mysteries and worship of God that they may strike reverence and esteeme into the people so to carry themselves that they may get account and estimation to themselves and so to the worship of God for when the Ministers of God handle the Word simply and profitably and other parts of Gods worship with great reverence and when they practise it carefully then will it be better affected and reverenced of others
things would he not be double diligent about it So in this every man should pray earnestly for it and long after it Nehem. 1.11 Psal 86.11 But because many take the comfort to them who have no part in it and perswade themselves they have this feare when they have no portion of it we may not unprofitably call to minde the five effects as five notes to know this childelike feare by handled Chap. 1.6 He was humbled before me The second thing God commendeth in these as the thing he delights in and approved and as the condition on their parts for which he gave them his blessings is humility Doctrine He that is humble and lowly in minde shall receive the blessings of God to him hath God promised them and will performe them James 4.6 But the Scripture offereth more grace and therefore saith God resisteth the proud and giveth grace to the humble Psal 138.6 Prov. 3.34 and 29.23 VERS VI. The law of truth was in his mouth and there was no iniquity found in his lips he walked with me in peace and equity and did turn many away from iniquity THe law of truth was in his mouth Here begins the second reason given of the Lord why he would bring these judgements upon these Priests namely their dissimilitude with the former and first Priests with whom he made the covenant and to whom he did performe it Aaron Eleazar Phineas And in this the order observed is he setteth downe in the first part of the comparison their good and worthy parts which were the predecessors vers 6. and the reason of it vers 7. There are foure worthy parts reckoned of theirs And these were not of private and particular parts as they were private men but they were such parts as were in them as publicke persons As if it had reference with the former he said he did not onely carry himselfe and approve himselfe a good and godly man but he shewed himselfe a wise and compleat Doctor both in teaching the Law and Truth of God and giving most wise grave and wholesome counsell The law of truth was in his mouth The first part of the predecessors which was commendable in them he was ever most studious of the law of God and most skilfull in it and taught it most sincerely to his people ever teaching most sound doctrine to them that they might observe my precepts And there was no iniquity found in his lips The second thing commendable he never propounded or taught any errour he never deceived any of my people to draw them from my true worship but taught ever that which was wholsome and good Iniquity is commonly taken for the pervertion and depravation of the knowne right and is opposite to equity and truth He walked with me in peace and equitie The third thing commendable the summe of it is he lived and performed the duty of his place without all negligence unfaithfulnesse approving himselfe to God and men He walkes with me i. he was most carefull to please me and to approve himselfe unto me to worship me as I required and followed not the wickednesse of the age nor was corrupted with the depravations of the time whereby men were depraved in my service and feare as Gen. 5.22 In peace That is peaceably not provoking me to anger but cleaving fast unto me and obeying my will so that I had no cause of expostulating or quarrelling with him Cyril saith To have peace with God is nothing else but to desire to know and do that which God requires and to offend him in nothing And did turn many from iniquity The fourth thing commendable in them was that by their exact walking and faithfull teaching they helped to turne others from their sinfull wayes Out of the coherence that from their personall and inherent vertues he proceeds to the vertues of their place and their publicke actions and carriages we may note Doctrine It is not enough for a man to be honest and good in himselfe in his owne person but if he have any place either more or lesse publicke he must be good faithfull in that if hee would be approved of God As if he be a Magistrate or Minister or officer or master of a family As this is manifest in the coherence so by that Gen. 18.17.18.19 Exo 18.19.20.21 Hence is both the cōmendations blemish of old Eli he was a good Priest a good Magistrate but a bad father in the more publicke good in the lesse defective 1 Sam. 1.2 Hence we read in Scripture the commendations of good governours and Kings both for their private parts and their publicke vertues In themselves fearing God and in publick discharging their duties sufficiently and faithfully And in the new Testament we finde not onely private and personall duties prescribed to Masters Fathers Husbands to Ministers and Magistrates but specially publicke Ephes 5. and 6. Col. 3. and 4. 1 Tim. 3.2 c. Tit. 1.6 Hence the commendation of the Angell of the Church of Ephesus though he was defective in personall Rev. 2.2 and the reproofe of the Angell of Pergamus verses 14.15 Reason 1 Because he more glorifies God for though his good workes as a private man do glorifie God yet nothing so much as his faithfulnesse in his place publicke which makes that God is glorified much more and of more An annuall Magistrate may procure the glory of God more in that yeare then in all his life not onely because Regis ad exemplum c. but because they may command and compell moe Reason 2 Because this will blemish the other their private parts and bring Gods judgements upon them at least temporall as in Eli and the Angel of Pergamus Vse 1 This may let all those see their errour and corruption who take places or seek them only for the honour and dignity of them without either ability for the duties or conscience and care to performe those publicke duties onely it sufficeth them that they have some faith and feare of God as other private men have and never shew themselves faithfull in their publicke places never regard to doe and execute the places But of few fathers of families can God say as of Abraham nay he knowes the contrary that they tooke the place with no minde to do any such dutie and so execute it still So of Magistrates and Ministers They are brought or thrust themselves before they be called upon the stage of the world and when they are on it do no more then make a dumb shew perform no more then lookes on or but things that must be done of course and would be though they slept which is the fault not onely of men profane or but civilly honest but of men who professe the feare of God and may well be thought to have some good measure of it and go for good and truly honest men Yet it is their blemish that they are carelesse of the duties of their place That as he said
the mouthes of those who should give evidence against him To informe the Judge and the Jury when the Judge himselfe was a witnesse of the fact and is ready both to informe the Jury and to give sentence according to his owne knowledge A witnesse i. As a guilty person is condemned by testimony of witnesse the crime proved and manifest so will I give sentence against the wicked of those things which I know they have done Doctrine The Lord proceeds not to judgement to condemne or punish any but upon knowne and manifest causes upon the knowne deserts and merits of men sometimes secret to others sometimes knowne to them This is proved Numb 20.12 Ananias and Saphira Acts 5. Infinite are the examples of knowne sinners as the old world Sodom and Gomorrah Nadab and Abihu Core and Dathan c. Matth. 25. Reason 1 Because he is most just and therefore must proceed upon known cause for it is as well injustice to punish for an unknowne cause upon jealousie and suspition as for no cause for an unknown cause is no cause De non existentibus non apparentibus eadem ratio Reason 2 Because he would manifest his justice to men therefore he usually proceedeth upon knowne causes to them as sometime upon knowne causes knowne to them onely knowne to himselfe to manifest he is not bound to give a reason of his judgements to men Vse 1 If we see one afflicted punished we accounted upright to know Gods proceedings are upright and upon knowne cause And hence may we learne how to free our selves from such doubts when we see what befell Chorah and all their company Achan his when some sinned onely in the known sin yet others were punished We must conclude that it is most just from this ground that he proceedes never but justly though it be secret from us Vse 2 For imitation first for the Magistrates Gods upon the earth they ought not to proceed against malefactours but upon knowne and manifest proved causes not upon slender conjectures or suspitions for so will God himselfe doe and they executing his judgement ought to proceede no otherwise lest they fall into injustice They ought to not to proceede for any hatred to their person or their profession or for any other sinister respect upon accusations halfe had and slender or no proofes The Lawyers say that it is unjust not to weigh and consider the whole Law but to give sentence from some part of it * Veritatem inauditam si damnent leges praeter invidiam iniquitatis etiam suspitionem merebuntur alicujus conscientiae nolentes audire quod auditum damnare non possunt Tertull. Apolog. adversus gentes Cap. 1.10 If the lawes condemne truth unheard besides the note of injustice they will cause a suspition that they are conscious of some unwillingnesse to heare lest after they had heard they could not condemne As Tertull. speakes So of Magistrates Therefore in things not manifest not proved or by such witnesses whose persons are infamous their credit suspitious such as may be suborned or doe things of spleene and malice which may happily appeare to them they ought to take heede how they judge and as they have power rather reprove then condemne Againe in the second place every man ought to judge righteous judgement when he judgeth and censureth the actions of other men but secundum alligata probata not out of his owne humour out of the dislike of their person justifying some because they have affection to them condemning others and their actions because they dislike them or condemning some mens doings onely for the name they have Like unto those who being sick of a feavour or frensie being deceived by the similitude of right lines drawne upon the wall thought they saw some deformed and ill shaped creatures ut Aristot So they out of sicke diseased and corrupt mindes doe not onely deprave the right lines that is the famous and good actions of others but account them as vices and turne them to their reproaches and infamy If that for mens words be true which Luther used to say * Sceleratū est cū noveris esse pium sanū alicujus sensū ex verbis incommodè dictis statuere errorem Luther T is a wicked practise when you know a mans minde and meaning to be good sound yet to catch at his words it may be not so fitly delivered to accuse him of error So for mens actions out of some infirmities or upon some suspitions when they know nothing but good in them and yet beleeve every report against them As Tertullian said it was with him and other Christians in his time Credunt de nobis quae non probentur nolent inquirere ne probentur non esse They beleeve things of us without tryall or proofe and will not examine whether they be so lest they should be proved to be otherwise Against the sooth-sayers He numbers up the particular offendors he would deale with not that he would deale with men no but alledging these as a taste of others or as the sinnes which then ruled and raigned amongst them but we may observe that here are numbered not sinnes of one kind not against the second Table onely or first onely but against both Doctrine The Lord will judge punish and destroy men for irreligion aswell as dishonesty for the neglect or the breach of the first table aswell as the second and è contra and for both manifested here for they are joyned together as it were in one condemnation proved further from the threatnings and executions laid downe in the word where we shall finde the Idolater the Sabboth breaker the swearer c. threatned and punished as well as the Adulterer murtherer and other dishonest and unjust persons In Deuter. 28. All the curses repeated respect the whole law and all the commandements as well as any one or of either of the tables Ezek. 22.6.7.8 Hosea 4.1.2 1. Cor. 6.9.10 1. Tim. 1.9.10 Galat. 5.19.20.21 Revel 21.8 Every where offendors against both Tables are joyned together Reason 1 Because as Jam. 2.11 He that said thou shalt not commit adultery said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressor of the law So he that commanded obedience to the one and forbad disobedience did so to the other and so he is disobeyed and provoked in the one as well as the other Reason 2 Because the curse was not an appendant to one Table but to both and every precept and every branch of every precept Deut. 27.26 Vse 1 Then under the Gospel there is use of the law morall for this is spoken of Christ which thing would he not neither could he in justice doe if the law were not to them under the Gospel Vse 2 This may teach many in the Church to expect Christ a terrible Judge and swift witnesse against them seeing if they seem to make care of
craft bad they deceived themselves and diminished their store when they thought to have increased it And so he points them out the cause why this was befallen them Even this whole nation The subject of the punishment the same who were the subject of the sinne even all rich and poore high and low from the highest to the lowest had spoiled God and therefore he laid his plague as large and with as full extent The judgement and curse of God upon this people was a famine as the verses following shew And they having pinched him he doth deale so with them paies them home in the same kind In the generall thus Doctr. 1 It is a just and no unusuall thing with God to punish men in the like kinde as they have offended either against himselfe or men Vide Cap. 1.5 Your eies shall see it Now for the particular that the curse and this curse is upon such as spoile the Lord and his Church we observe Doctr. 2 God will justly punish with his curses and specially with famine and scarcity all such as do spoile him and take the Ministers maintenances from them which as it is affirmed here so that of Ananias and Saphira Acts 5.1.2 c. doth proove it the curse being upon them for withholding that from the Lord they had voluntarily given unto him for the curse was not for the lie and dissembling though it were the heavier for that they having bound two sinnes together like to this though not in all things the same is that Hag. 1.6.9 Ye have sowen much and bring in little ye eat but ye have not enough ye drinke but ye are not filled ye cloth you but ye be not warme and he that earneth wages putteth the wages into a broken bag ye looked for much and loe it came to little and when ye brought it home I did blow upon it And why saith the Lord of Hoasts Because of mine house that is wast and ye run every man unto his owne house And Deuter. 26.12.13.15 when they have given the tithes to the Levites they may pray and expect a blessing it seemeth therefore to teach that without that the curse must be upon them Reason 1 Because it is just with him to curse those who hinder his worship and are principall meanes either that it cannot be attended upon or not as it ought If he cursed Elies sonnes for making his sacrifices to be abhorred Sam. 2. how then by whom they are hindred from being performed at all Reason 2 Because he will curse those who withold the hire and just wages of such as do but reape their earthly harvest and worke that worke for them Jam. 5.1.4 How much more them who withhold the duty from those who do labour in the spirituall harvest Reason 3 Because it is just with God to deny men food for the body when they deny food to the soule to famish the body when they do the soule which they do who withdraw from the Minister his maintenance for wanting this he cannot attend the worke of his calling Vse 1 Hence we may observe that Ministers maintenance is not of alms free gift or voluntary when Gods curse shall be upon them who with-hold them neither ever was it so no not in the Apostles times saving the judgement of some for the reasons of the Apostles served in their times as well as in ours if any difference more principally in theirs all which urge a duty and justice not alms Besides that the Apostle S. Paul professeth that he took wages 2. Cor. 11.8 though he oftentimes holily boasteth with the Corinthians that he preached freely and tooke but what was voluntarily given as likewise others did lest if they should have demanded the tithes and Priests livings they might have been thought that gaine was rather sought by them then the glory of God and salvation of his people And therefore the Apostle Paul wrought with his hands before he would give any such scandall having gifts that were extraordinary that without study they were able to preach Besides that similitude of Chrysost is not without sense That as a new Physitian comming unknown into a City at the first will administer to all and heale all gratis that he may be knowne but his skill being known will after take wages so Christ at first in his disciples preached freely but after when he had begot faith in men then he tooke his due specially extraordinary gifts ceasing that they did all things with extreame labour for the good of their people neither in reason can they be almes because they are wages or a reward of their labour 1. Tim. 5.18 The labourer is worthy of his reward and almes do exceed the desert of the beggar or almsmen but not in these things seeing 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall things And there is no comparison betwixt spirituall and carnall things but specially seeing Gods curse upon them who do withhold it from them Vse 2 To teach men as they feare and would avoide the curse of God so to give the Minister his due and not to withhold or withdraw any thing from him lest they draw the curse of God upon them and if they have any thing already to restore it lest though they think they are not yet cursed for it yet abusing his patience he do accuse them with a curse And are not many accursed both Patrons and people that they have not a man of gifts and wisdome but they perish for want of knowledge seeing their prophesie must needs faile And many that are the great spoiles of the Church and gather much by it yet the curse of God is upon them that they are alwaies in want and needy their wealth melting away as snow before the sun they being many of them given over to such sinnes as wast both body and goods so that Male parta male dilabuntur And if curses be not upon many yet as Jam. 5.1 they shall come upon them and God will take as much from them another way as they do this way from him Let me use the words of August The Lord saith give me tithes else if thou wilt not give me the tenth I will take away the nine parts And doubtlesse many men if they could discerne this as well as other things whereby they have sustained losse they should find that they have gained little at the years end by keeping the Lords due from his Ministers but have lost a great deale more by it For ye have spoiled me even this whole Nation The repetition of the cause of the curse shewing how justly he had generally sent this plague and curse upon them because they were generally thus corrupted Doctrine When sins are growne generall it is usuall and just with the Lord to send a generall punishment Mal. 1.4 VERS X. Bring ye all the tithes into the storehouse that there may be
in vaine that should busie himselfe about it and restraine himselfe of other things of his pleasure and profit and they affirme it to be a needlesse worke both in respect of God who was to be worshipped and in respect of those who should worship him for the first some understand these words i. God is farre above man neither hath commerce with him if he have yet God hath no need of these things which men possesse neither doth he desire he is not affected nor bettered by the worship of men Then is it in vaine and foolish for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for Now these things profit not God therefore they are vaine in respect of him And what profit is it that we have kept his commandements Their second proofe they have in speaking thus against God because it is not profitable to men who worship and serve him and first they deny it any waies profitable to do the good God hath cōmanded and that there is not with him any reward for well doing And secondly that it is as little profitable to abstaine from evill and that we have walked humbly before him which is as I take it not to be understood of that humiliation which is in repentance as some thinke but as some others it describeth one who having piety and the feare of God before his eies neither hurteth any man and being hurt of others doth not violently revenge himselfe but rather suffereth all things then proudly doth any thing and commit their cause to God as the just revenger knowing that vengeance is his to which purpose they understand those words before the Lord of hoasts that is before God the revenger and so they account the observation of piety and religion not profitable to men as that which did not make the worshippers prosperous nor keepe them from injuries nor defend them grieved And of both these they give themselves for instance and speake out of experience that they had found none and so chalenging themselves to be just religious and godly and so endeavoured their owne honour and to detract from the providence of God and his worship and it is worth the noting that they produce not others of the godly but themselves for the first might easily have been refuted either by producing the examples of those who have had testimony of their piety from God and where they enjoyed his blessings or else by answering them that neither they nor any other were able certainely to judge whether those they named did truely and sincerely worship God or no and imbrace piety for no man can be a certaine witnesse of anothers conscience his owne he may well know therefore these brought not forth others against God but themselves Doctrine The misery poverty affliction and adversity of the children and Church of God and the prosperity of the wicked makes men out of their ignorance or corruption out of their infirmity or malice to deny or doubt of the providence of God vide ca. 2. ver ult Doct. ult proofes Reason and Use 1. Vse To teach us to suspect our conceit or judgement when it carries us that way to question and reason about Gods providence as if he did not dispose of the things here upon earth because things goe thus among men and to checke our selves suspecting our wisedome that cannot see the causes of things and Gods course in disposing of them when he deales diversly and not as we would thinke reason he should yea and ceasing from our wisedome to search into things more then we can comprehend * An tu cum medicum sepius c. Chrysost de vig. When thou seest a Physitian sometimes cutting sometimes burning the same ulcer yea and oft times missing his art yet thou dost not unmannerly object But in God who never erres but disposed all things rightly and orderly according to his wisedome thou a poore mortall art busie to know the reason of his counsells and doings and dost not ascribe all to his infinite wisedome Is not this extreame madnesse but admit it lawfull and fit to enquire he certainely is purblinde that cannot see even the speciall providence of God when the hands of God goe thus crosse like old Iaakobs hand upon the heads of Iosephs children and thinke with Ioseph that they should be otherwise for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet and others of whom he hath not neither hath cause to have the like care to give them liberty to eate and drinke what they list Is it not speciall providence in a father if he keepe his sonnes bare and have a strait hand over them all the while they are at none-age and suffer servants to have more liberty Not of a husbandman to keep the sheep he would have live longer and have wooll and lambe of them when those he means shall soone come to the shambles he feedes and in a large and fat pasture And is it then want of wisedome and providence in God if things thus goe with his and the wicked Nay is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have and grow towards that they want and ought to have and the wicked in such a state as may most manifest their corruption and by which they may best fulfill the measure of their iniquity Now for the first is affliction of any kinde Psal 119. Before I was afflicted I went wrong c. * Adversitas magis auget c. Greg. Epist 26. Narsae Adversity enlarges our desire to God as the seedes covered with ice are more fruitfull And as in trees if one plucke off the fruit and the leaves and loppe of the boughes too so the stocke remaine the tree will grow fairer so if the roote of godlinesse remaine though riches be taken away and the body be afflicted all will tende unto greater glory Ye have said it is in vaine to serve the Lord. In a more particular examination of these words other things are to be observed as first that they are said to have spoken against God and blasphemed him because they account the service of God of no profit nor fruit Doctrine For men to thinke or speake that it is a fruitlesse and unprofitable thing to serve God and to obey and worship him to study piety and godlinesse is a wicked speech and blasphemous thought against God For that are these here chalenged It is that Ieremy accuseth the men and their wives the women and all the women in Pathros of Jer. 44.15.17.18 David confesseth this had ceased somewhat and for the time upon him Psalm 73.13 This was that by which the Divell provoked Iobs wife to tempt him and so was her blasphemy Job 2.9 And Micha 7.10 Job 21.15 Reason 1 Because it is flat contrary
to his word which witnesseth the contrary every where that they shall be happy and have all things necessary that feare him Psa 1. and 34.9.10 with infinite other places and many examples in the Scriptures Reason 2 Because by this they make God unfaithfull and so no God who hath promised such fruit to them who sow in righteousnesse Reason 3 Because by this they deny the bounty and liberality of God and is a great prejudice to his honour and glory that hee should dimisse such as serve him and belong to him empty handed Vse 1 Then have we many who must answer at Gods judgement seate for blasphemy and proud speaking against him with whom nothing is so common as upon any even the slightest occasion to condemne piety and the feare of God for the most fruitlesse and the unprofitablest profession in the world If they see any man who professeth Gods feare and seemes carefull of his wayes if he any way miscarry in his state and decay in that the world deemed him to have had or if he increase not as other men doe by a lawfull and honest profession as they by all their by waies and indirect courses What doe they will they enquire the just cause of it and search what may be a let he prospers no better of which many just causes may be given of severall men and well found out yet they never search further then this their piety and profession and the service of God though they will not directly speake as these because that were palpable yet they spare not these speeches you may see what comes of this professing of all their piety and godlinesse And this they whisper every where like the ten spies of the holy and promised Land and bring up an evill report of it Num. 13.33 and a slande rupon it Num. 14.37 But let them know that upon those ten spies upon all who beleeved them the judgements of God befell and they fell in the wildernesse and never came to set foote in the Land of Canaan Such recompence let these expect from the Lord not to come into the promised Land when as those they said should bee a prey If we may allude to Numb 17.31 they shall not lose their recompence Vse 2 To teach men when they see those who professe the feare of God and piety not to grow in the world or to decay not to be in so prosperous estate as others are not to accuse their profession and piety lest they be found upon the returne of their triall guilty of blasphemy against God denying his faithfulnesse dishonouring him as suffering his followers to be without reward and recompence for their service And of two evills it is lesse and the better to accuse man of hypocrisie in his service and of some secret sinne which lying hid hinders his encreasing as Iron in a wound hinders the curing of it Or safer it is to apprehend here the wisedome of God who dealing like a wise Physitian and seeing a full dyet hinders the health of his Patient he for the time forbids him many things as possessed with a fever forbids him strong wines and drinkes and hard meates of digestion and such like So God Or were it not safer and the best course to impute it to his particular profession that it is not so gainefull or his want of skill he cannot make it or his want of providence in disposing of businesse or to imagine the truth that the prosperous estate of Gods stands not so much in riches as in graces not so much in that they must leave behinde them as that they must carry with them as the wealth of pilgrimes and strangers standeth more in their Jewells and gold things light of carriage and well portable then in house and land Vse 3 To instruct men who do professe the feare and service of God to walke carefully and prudently in their callings that they may increase in an outward estate to prevent the blasphemies and slanders of the wicked who will sooner blaspheme God for their poverty then glorifie him for their piety which exhortation is necessary for some who thinke it enough to professe and excuse their poverty by the condition of Gods Saints when the neglected lawfull meanes by which they might have encreased and beene able to give rather then receive which is a more blessed thing and whereby they might have more honoured God and therein the more culpable that they make this a cover of their idlenesse and happily injustice for which God curseth them adding this sinne to the other that they dishonour God But if any man shall upon this or the like pretence neglect the best things the onely thing necessary and growing in spirituall graces when God and his owne heart can tell him it is but upon a covetous and ambitious humour that man shall beare his iniquity But if for conscience as to be able to discharge the necessity of nature person or place so the rather to glorifie God and to stop the mouthes of such as would reproach their profession he first seeking Gods Kingdome shall have these things cast to him here and so in all things he seeking the glory of God in the kingdome of grace shall find glory and happinesse in the kingdome of glory Doctr. 1 What profit is it that we have kept his commandments These wicked men doe chalenge unto themselves righteousnesse and obedience and upon that accuse God of injustice for their want and affliction whence we may observe That hypocrites and wicked men chalenge to themselves righteousnesse and obedience in the pride of their heart when they have no such thing verse 7. Wherein shall we returne Doctr. 2 It is the property of Hypocrites and wicked men when they are in Gods judgements in misery and affliction to justifie themselves as not having deserved any such thing to accuse God of injustice as an angry God that hath causlesly afflicted them So did these and those Isaiah 58.2.3 And Iehoram 2. Kings 3.13 And Elisha said unto the King of Israel What have I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother And the King of Israel said unto him nay for the Lord hath called these three Kings to give them into the hand of Moab i. it is but your spleene against me to upbraide me with any such things because I favour them more then you but if it were a finne yet is not that the cause seeing these two Kings are in the like misery with me So far were they Jer. 44.17.18 from acknowledging their sinnes the cause of any misery either present or falling upon them that they thought it came because they had not gone forwards in them This is the cause why the Prophets when the people were in any judgement did still put them in minde of their sins and cleared the Lord and put the people often to accuse God if they could Mich.