abide it specially an upright and plain dealing man Prov. 29.27 much lesse God that is righteousnes it selfe Ezek. 14.7.8 Isaiah 58.2 3. Psal 5.6 Acts 5. Reas 1 Because it is grosse hypocrisie and so abominable unto the Lord who as he is a most simple essence most holy and pure cannot endure such doubling Reas 2 Because offences which are done openly and committed apparently doe nor so much offend a generous and valiant minde and man as when they are done by craft and dissembling the reasons because the former argues the audaciousnesse and impudence of the actor the latter the great contempt and irrision of him which is so provoked Vse 1 This will convince many of grosse sinne before God who make such shew of great service of God and yet doe nothing lesse To say little of Papists as of Monks who commend their manner of worship or services who brag that they are continually in prayer that they rise in the night season with the hazard of their health to keep watch for the salvation of others and waste their bodies with watchings fastings and other exercises yet they think it skils not much what manner of prayers how without affection being but as Basil speaketh like the lowing of so many oxen though they be never so barbarous yet God will accept As the Pope provided for his idle and unlearned Priests by his Canon Quod verba Dei non debeut esse subject a regulis Donati To say nothing I say of their shew of service nor of the lay Papists who make great shew of great service by the account of their prayers upon their beads when few of them undestand what they say To say nothing of these who are without and so what have I to doe to judge them how many have we within who are here convinced of sinne because they make great shew and yet doe nothing lesse Many make great shew of serving God in prayer others in hearing of the word and therefore come panting and blowing and sweating about such things but doe nothing lesse because it cannot be they can make account of Preaching who regard not Prayer nor they of Prayer who reverence not Preaching because he can not delight to hear God speak that delights not to speak to God and so è contrà And as Bernard said betwixt prayer and fasting so say I of this prayer obtaineth the power of fasting Oratio virtutem impetrat jejunandi jejunium gratiam orandi hoc illam corroborat illa hoc sanctificat Bernardus and fasting the grace of prayer this strengthens that and that sanctifieth this Finally they who come to the service of God as Ezek. speaketh shall be answered as he saith for they make shew and doe not Vse 2 To teach every man to take heed of hypocrisie and making shew of diligence and devotion in the service of God when there is no such thing in the heart for that will not go currant with God but wil be severely both censured and sentenced by him as amongst other things it was in this people one principall cause of removing the worship of from them so of the Gospell from us for in shews and colours and pretences may hee deceive men but he cannot God That which St. Hierome saith ad Rusticanum Epist 4. Honor nominis Christiani fraudem facit magis quam patitur quodque pudet dicere sed necesse est ut saltem sic ad nostrum erubescamus dedecus So is it true in in respect of men but it cannot be so of God who sees the inward parts Hebr. 14.13 but such deceit shall verily suffer from him who cannot endure hypocrisie for such sonnes and servants he cannot endure who will say and make great shew but doe nothing Therefore ought every one if not to be as the windows of the Temple were wider within then without yet to be no more in shew then they are in truth and to labour to doe every thing they make shew of And yee offered that which was torne Their practice and here the first fault of their sacrifice that they brought none of their own but such as was gotten by unlawfull meanes Doctr. Things taken from others by deceit violence oppression and wrong are not fit matter for sacrifice to God to be given to the poore to good religious or charitable uses this is reproved in these hereto tends the commandement Deuter. 23.17 18. there shall be no whore of the daughters of Israel neither shall there be a whore-keeper of the sonnes of Israel Thou shalt neither bring the hyre of a whore nor the price of a dog into the house of the Lord thy God for any vow for even both these are an abomination unto the Lord thy God Isaiah 61.8 I hate robbery for burnt offering Luke 11.41 Ephe. 4.28 Reas 1 Because every man ought to offer unto the Lord of his owne not others now only all that is a mans own which is gotten and had by lawfull means that which is gotten by unlawfull means is anothers not his Reas 2 Because this were to make God partaker of the sinne as much as in them lyes and whereunto he should be accessary if he should accept any such thing as receivers of stoln wares Object Luke 16.9 And I say unto you make you friends with the riches of iniquity that when yee shall want they may receive you into everlasting habitations Then is it lawfull thus to dispose of a mans goods though gotten by iniquity Answ Christ indeed cals them riches of iniquity which he shews not only of riches unjustly gotten but of those which are lawfully gotten seeing the Doctine we have taught is true They are called thus as some thinke because they are inaequalitatis unequally divided or because they were gotten by the sins of the grandfathers or great great fathers or because they are matter of sinne and iniquity not that they are either such of themselves nor by Gods ordinance who hath made them remedia humanae miseriae non instrumenta voluptatis superbiae but they are such by the corruption and infirmity of man as wine good and neat put into a musty caske will in time smell mustily like the vessell so that as often as a man drinks of it he saith it is musty So riches good of themselves yet possessed by a corrupt heart grow evill that thou mayest call them wicked riches because they are causes of wickednesse as the Apostle speaketh of evill times and so Christ calleth them here not perswading them of the riches they have gotten by iniquity to offer sacrifices unto God on the Altar of the poore or any otherwise to procure favour from God but perswades them that those riches which men commonly so use to pride or voluptuousnesse and other sinnes that they would use well to procure favor and good will unto themselves both of God and man Vse 1 This serveth to shew that many mens sacrifices and liberality is unlawfull and no waies
An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people Vse 2 This may admonish and instruct all that have the faith and feare of God to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest us God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly Doctrine The Minister of God must deliver to his people the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them Doctrine The Minister must deliver to his people the whole truth of God all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Reason 1 Because else he cannot be free from the blood of his flocke that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Reason 2 Because else they should not be faithfull neither to him that sent them nor to them over whom they are set for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull Vse 1 This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they nor be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscue genita existimans praeteribit peritus contra Ita de Scripturis Hilar Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quid ni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times
be taken in that sense but in another sense as there is a speciall use of it in the Scripture when it speaketh and dealeth of some new secret disposition of things as Jer. 31.22 And so it is used Isaiah 65.18 of such a speciall creation is it here meant where love and dutie is specially due unto those who are of the same religion with us who follow the lawes and statutes of the same Creator and Author Why do we transgresse every one against his brother It is taken by some to be the reproofe of their vice though closely or not so openly as vers 11. it is set downe i. seeing we are of one kindred descended from one father why do we thus transgresse one against another either putting away or refusing our owne kindred in respect of strangers and aliens Brother here some interpret either the sister or daughter of our brother or rather accorrding to the use of the Scripture and Hebrew which by brother understand the female as well as the Male. And the application according to the occasion either both or but the one Both as Jam. 1.2 and the one as here upon this occasion must needs be the female And breake the covenant of our Fathers Some think that this is applied unto the second reason because the covenant of the Fathers was That they all and their whole posterity should acknowledge and worship one God onely and one people should be consecrated to one and the same God Others thinke by covenant is meant the Law of God a thing usuall in the Scriptures and that Law which God gave unto our Fathers that they should not take the daughters of a strange God to wife or of another nation Others thinke the reason stands thus making a third reason of it because God when he made covenant with the Israelites did it not with those more then with these with one more then with another but with all alike so that they who despise others violate the common covenant as if it were onely a covenant made with them The conclusion of all is thus framed If you be all one in body and soule and by Law why do you contemne one another Generally in that he used reason and not the bare authoritie of God which had been that hee well might wee observe this Doctrine 1 Men who perswade others to good or disswade them from evill must use all those reasons that may any way cause it to take hold and put an edge to it Have we not all one Father But in this verse as I said I take not to be reproved any particular sinne but generally their injuring and dealing unequally and unjustly one with another And this the first reason by which it is reproved condemning this because it was against nature they being all of one parent all one flesh Doctrine 2 Nature it selfe and humanity though men have no other bonds to linke them together ought to keepe men from hurting and injuring or transgressing one against another and to binde them to be helpfull and profitable and doe good one to another So reasoneth the Prophet heere And to this I apply that which is Levit. 18. When it is given so often a reason to disswade from injuring as vers 7. for she is thy mother for it is thy fathers shame 10. thy shame 12. she is thy fathers kinsewoman 13. mothers kinswoman To this may that be used Acts 7.26 Hereto that Gen. 50.16.17 and Isai 58.7 Reason 1 Because unreasonable creatures as beasts and birds fishes and fowles love their owne kinde and by nature are taught not to hurt and injure them but to do them good Hence is deemed the reason why those beasts that feed on flesh will not eate the flesh of their owne kinde taught as it were by nature lest they should eate and devoure their owne brood or breeders how much more then unreasonable men Reason 2 Because it is the rule and voice of Nature Quod tibi non vis alteri ne feceris Vse 1 To condemne men not onely as irreligious and voyd of pietie and godlinesse but as beastly and unnaturall men and voyd of humanity who injure and wrong transgresse against others and oppresse them I meane not such as may sometimes doe it carried by passion or affection in ignorance and want of information but I speak of such as live in it and to satisfie their owne lust and desires care not whom they wrong injure they will despise defraud deceive and oppresse any in buying and selling in letting or fetting by manifest usury and other oppression All is fish that comes to net with them of such I speake and how rich soever they may grow or be whatsoever otherwise yet are they unnaturall men and void of humanity And may reprove them as the Apostle the Corinthians 1 Cor. 11.14 So doth not nature teach that if any man injure others it is a sinne unto him it is against the very light of nature And though there were no word of God neither Law nor Prophets nothing that might reprove them in the mouth of the Minister which they now spurne against and could be content there were none that they might sinne without controulment yet should they not without condemnation for even that Rom. 2.12 will here have place and shall condemne them by the very light of nature and now double condemne them because the light of the Word hath shined in a darke place and they have loved darknesse more then light Vse 2 To teach every man that if there were nothing else to binde him to do good to others or avoyd the hurting of others yet nature ought and he ought to be thus a law to himselfe though he had no written Word from God Whether he be a husband or parent or master or è contra or a private man nature and humanity ought to keep him from the one and hold him to the other * Omnia animalia naturalibus munimentis providentia coelestis armavit Homo accepit pro istis miserationis affectum qui plane vocatur humanitas qua nosmet invicâ—m tueremur Lactant. de falsa sapientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man instead of them hath the affection of pitty which is called humanity by which we are defended This very thing ought then to bind men It is hard from many men when they reprove others for transgressing and injuring others It is not for your profession it doth not become a man of that zeale and profession as you doe If they speake it that they are more bound it is true but if to excuse themselves or others as if it were little or no sinne in them then it is their corruption and is false For wherein doth their profession binde them which nature it selfe and humanitie bindes them not to do or from doing Undoubtedly in nothing though it binde more he is as well bound that is bound in
it encreaseth sin b 147 Liberality of Idolaters b 213 214 Long life a blessing b 29 30 Love the causes of it b 77 Love of God to his Church a 19 M Magistrates when they neglect to punish God will do it b 94. How they are to give judgement b 185 186 how to be obeyed a 63 82 Maintenance of Ministers b 215 216 221 224 225 226 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintaine them b 231 232 Marriage how children to submit to their parents in it a 69 God is the witnesse of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133 Marriage with contrary religion b 90 91 92. Vnfaithfullnesse in marriage is sinne against God b 112 Married persons their duty b 120 Masse whether one may be present at it a 157 Meditation of the word b 7 Mercy of God only keeps off judgements b 203 204 Mighty men cannot withstand God b 273 Mincha what it signifies a 199 Ministers must put difference between godly and wicked a 129 130. They sinne if censure not the wicked a 132. Contempt of Gods Ministers and his worship goe together a 214. Best Ministers most contemned a 216 They must apply doctrine b 2 3 what their care must be concerning Gods worship b 8 9. A speciall Covenant is made with them b 24 25. They deliver whole truth b 39 they must not corrupt the word b 41 they must be holy b 42. They must preach so as to convert men b 45 they ought to be learned in the Scriptures b 48 It is a great corruption when they occasion men to sinne b 67 when they are contemned and hated justly b 70 71 what they are then to doe b 74 they are Gods Messengers b 166 to defraud them of their maintenance is sacriledge b 215 216 219 220 221 225. Ministery of man ordinarily used by God a 12 13. How to be esteemed a 13 14. None may take it upon him without a calling b 26. The efficacy of the Ministry b 291. N Nature teaches not to wrong any b 79. O Obedience due to God in all things b 4 5. How far due to parents a 62 63 64 66. How far due to Masters a 80 81 82. How far due to Magistrates a 63 82. Old men their duty b 30. Omission of duties b 208. 209. Oppression God not pleased with sacrifices of it a 222 224 225. Oppressors not heard of God b 110 Originall sin b 126 280. P Papists plea of bounty b 214 Parents to take care of childrens soules b 127 128. Passion a 25. Patience under affliction a 4 5. Patience in injuries b 108 109. Peace only to the upright b 45. People of God may be punished a 8 9 10. Their priviledges a 27. Person must be accepted before his praiers are a 189. Perfection whether in this life b 14. Perfididiousnesse a great sin b 82 83 Piety brings prosperity b 250. Plenty promised to the obedient b 31. promist to paiers of tithes b 231 232 233 Polygamie b 122 129 130. Popes may and have erred b 61 62 their Church robbing b 228. Portion how children to submit in that a 67. Poverty of Ministers b 226 227. Power of God a 37. Praise God to be praised for deliverances a 55. Praier not heard how great a judgement a 169 170. When the season of praier a 170. How we must pray a 172. What to pray for a 173. Praier to Saints departed a 175. Praiers of wicked not profitable a 178. Where to pray a 197 198. All need the praiers of others a 174. Praiers of Gods people accepted b 181 182. Preferring man before God how hainous a 160 163. Preist how the word used a 203. Professors their sin most hainous a 210. Prophanesse of heart how knowne a 145. Prophets 3. sorts a 12. Christ our prophet b 172 173 Prosperity b 158 159. Prosperity promist to piety b 250. No note of true Church b 241 242. Providence of God not to be questioned b 160. To deny it is pride against God b 244 245. Whence it is that men doubt of it b 247 248. Gods providence and protection a bond of service a 105. Publicke worship to be attended b 52 53. Punishment Gods owne people punisht a 8 wicked oft doe escape unpunished long b 256. Purgagatory b 178 179 235 R. Redemption of the elect b 277 Regenerate their workes holy a 205 Reigning sinne what b 278 Religion teaches to do no wrong b 80 81 Remembrance God remembers our waies b 262 Repentance onely removes judgements b 6 210 211 Reproofe a 133 134 Revenge the desire of it a 49 Reward to obedience b 33 Riches the way to attaine them b 32 234 whether fit for Ministers b 226 227 Wicked oft encrease in riches b 254 255 Righteousnesse cannot be without religion b 268 269 Righteousnesse inherent b 276 S. Sacraments their efficacy a 142 the Ministers of them b 28 Sacrifices of N. Test a 144 what Sacrifices required of Christians a 202 Sacriledge b 212 215 219 220 221 239 240 Sanctification of Gods elect b 275 276 Scoffing speeches whether lawfull a 167 Sencelessenesse under judgements a 3 4 Separation may not be from a Church for the abuses of it a 177 180 Servants their duty a 76 78 83 86 89 Service of God must be with best a 150 183 Sicke service a 159 T. Temple people not bound to it in prayer a 197 Tempting of God what b. 230 231 Tithes whether still in force b 216. 217. 218. Thoughts are known to God a 138 Toleration of Papists a 179 Truth all of it to be delivered b 39 V. Virginity how to be esteemed of b 136 Vowes to be observed a 234 235 Vsury b 85 W. Wages of hirelings not to be detained b 195 Wards the abuse b 198 199 Watchfulnesse required of us b 260 Widowes not to be opprest b 196 197 Wicked though flourish shall be destroyed b 272 273 Wife is husbands companion b 117 choice a of wife b 144 145 Witches not to be sought unto b 189 190 Word of God how to be preacht a 6 7. How to be heard a 7 must be applyed b 2 3. must be all delivered b 39. it must be heard publikely b 51 52. It must be sought after b 54 55 All things are good or evill as they are with or against the word b 84. Wicked not able to abide the preaching of it b 174 Workes no cause of justification a 189 Worship of God must be holy a 127 Where that is abused God is abused a 138 Worship of God removed for contempt a 229 Worship of God furthered by maintainance of Ministry b 227 228 Wrath of God a 44 45 Z. Zeale a 159 FINIS AN EXERCITATION VPON THE PROPHECIE OF MALACHY Wherein The Context is illustrate by a cleare Analyse The originall Text is examined Most translations extant are conferred The
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
if they do in all their lives Others that are Guerdons and Tutors having their portions give unto them such liberty that by their indulgences they grow unthrifts that of their possessions and mooveables they often interest themselves and strip them of all often defrauding them of many things wherewith they were put intrust many feed them with money and inwrap them into bonds to be paid when they come to yeares treble and quadrible that they are often out of their wealth before they be at yeares Many Executors put in trust with the whole estate make their fathers conditions far worse then it was that in this case that part of the proverbe is true There is never any dead man rich that is so rich as he is or was accounted before and in truth was yet Executors extenuate and lessen his state to better themselves counting him a bad Cooke who cannot licke his owne fingers In this number of sinners may go many fathers in law who marrying the widow to inrich her to himselfe cares not how he defraud the children many mothers to advance themselves care not what become of the children of their owne bodies with infinite such which happily many men of more experience could better decipher them but if there be others not touched by me he that is both witnesse and Judge seeth all and will judge and indeed doth judge the former oppressions in the age before by that which is in our age and will this by that which is to come I will make your children fatherlesse and so helplesse As Samuel to Agag 1. Sam. 15.33 But besides all this he will fearefully destroy all such Vse 3 To perswade all guilty persons though not before men yet before God to enter into themselves and examine their owne lives and former practise and see that they repent of this sinne as well as others and if they do truly let them make restitution to such else that may we use Mich. 6.10 Are yet the treasures of wickednesse in the house of the wicked and the scant measure that is abhominable and set it on with verses 11.12.13 shall I justifie the wicked balances and the bag of deceitfull waights for the rich men thereof are full of cruelty the inhabitants thereof have spoken lies and their tongue is deceitfull in their mouth therefore also will I make thee sicke in smiting thee Chrysost ho. 5. de paenitent To. 5. p 734 a.b.c. 2. and in making thee desolate because of thy sinnes For no restitution no repentance where there is knowledge and ability of all without a man do it And oppresse the stranger The fourth particular injuring and oppressing of strangers some were strangers by nature but proselites to the religion of the Jewes and these I take it are not accounted strangers nor so called they had happily a note given them and signification of it that they were of some other country As 2 Sam. 11.6 Vriah the Hittite and 1 Sam. 26.6 Abimelech the Hittite but they were as if they had beene borne in the Land and of these I take it he speaketh not here but others were onely peaceable in the Land and State living or trading with them and though not professours yet not persecuters or open opposers and disturbers of their religion Doctrine The Lord will judge punish and condemne those who injure and oppresse strangers such as being borne in another country doe professe the same religion or live peaceably among them Manifest as here so by Exod. 22.22.23 Deuter. 27.19 Jer. 22.3.5 Ezek. 22.29.30.31 2 Sam. 12.9.10 and Cap. 21.1 Reasons first and second as in the former Reason 1 Because no man ought to oppresse his neighbour or brother if he doe God will judge him for it this will be granted of all but a stranger and such an one as this is as his brother and his neighbour as is manifest Luke 10.30 Levit. 19.33 Reason 2 Because the Lord he loves the strangers Deut. 10.18 Now to injure and oppresse such strangers as he loves or such as he loveth he will revenge and judge Vse 1 To instruct all in authority to use their authority in the defence of the strangers right as well as those who are home borne and to relieve them oppressed as we may understand that Isaiah 1.17 not to accept his person no more then his who is home borne but doe him right against him that is home borne as well as this against a stranger If he must preserve a servant in the cruelty of his Master Deut. 23.15.16 Thou shalt not deliver the servant unto his master which is escaped from his master unto thee he shall dwell with thee even among you in what place he shall chuse in one of thy Cities where it liketh him best thou shalt not vex him It was not a refuge for every wicked man but for him that was knowne to be cruelly used and fled to them for the name of the Lord. Then must also be Sanctuaries to strangers distressed Vse 2 To teach us what their portion shall be from the Lord who grieve and vex strangers that is all such as murmure that our Church should be like to a Hen which doth not onely nourish up her owne Chickens Chrysost ho. 46. operis imperfecti but also strange ones that are excluded from their owne damme So doth the true Church and so hath ours which these men hate and would have them excluded onely for their owne profit and gaine and therefore are they ready to favor any against them as much as in them is to hinder their right and to pervert their justice They tell us they grow rich amongst us and get the wealth when many are impoverished but is their eye evill because the Lords is good or doe they hate them because he prospers them So did the Egyptians the Israelites But by what meanes grow they rich otherwise then by following a lawfull calling and labouring as thou dost and if thou be poorer it is because thou art idler or more wicked The Lord taught the contrary by that Law Levit. 25.47 c. And by that which he allowes unto them one and the same Law as to him that was born in the Land as is often shewed and repeated save in the matter of remitting debts in the seventh yeare Deut. 15.1.2.3 And feare not me The fith sort of sinners that the Lord will judge are in a more generall kinde such as feare not him that is such as have no continuall awe of him in respect of his power and mercy for these and the fruits of them to avoyde evill and flye from sinnes Now in the conjunction of these is noted by some that this is the roote and cause of others i. such and such have they done and this is the cause hence it comes because they feare not me Doctrine The want of Gods feare wheresoever it is is the cause and roote of all sinne many and great as the feare of God is the
cause of mens flying and avoyding of sinne The later is manifest Prov. 8.13 The feare of the Lord is to hate evill Deu. 5.29 Deut. 42.18 39.9 Then the contrary where it is not for take away the cause take away the effect And so the latter is proved and by that Gen. 20.10.11 Then Abimelech said unto Abraham what sawest thou that thou hast done this thing Then Abraham answered because I thought thus surely the feare of God is not in this place and they will slay me for my wives sake Exod. 1.17 Psal 36.1 Amos 6.3 Rom. 3.18 Reason Because as August in Psal 79. * Omnia peccata duae res faciunt cupiditas timor proponitur praemium ut pecces facis propter quod cupis terreris minis facis propter quod times August in Psalm 79. Two things cause all sinnes desire and feare there is a reward proposed that thou maiest sinne thou dost it because thou desirest the reward thou art terrified with threatnings thou dost it for feare of smart Now where the feare of Gods power is it will expell all such desire of pleasure or profit for feare is the strongest affection and stoppeth the passage of desires as in a coward and one condemned And the lesse feare will be overcome of a greater as a strong and great naile drives out a small one Luke 12.4.5 And I say unto you my friends be not affrayd of them that kill the body and after that are not able to doe any more but I will forewarne you whom you sha l feare feare him which after he hath killed hath power to cast into hell yea I say unto you him fear Now where this feare is wanting no marvaile if they fall either for desire or pleasure into many and strange sinnes Vse 1 This may teach us what to expect from men who want the feare of the Lord They will sinne for a peece of bread a small matter of pleasure or profit a little feare if they have the occasion and opportunity will draw them to any thing for take away the bankes from the sea and the bridle from the horse whither will not that flow and whereinto will not he breake such and so unruly is the corruption of man if it have not this banke and this bridle to keepe it from outrage murther adultery perjury oppression and injustice or any sinne will be nothing in their hands What will they not dare to doe If Kings command they will murther innocents not as the Midwives If Queenes enjoine they will accuse judge condemne and execute the guiltlesse as those wicked Judges 1 Kings 21. did innocent Naboath upon Iezebels letters Vse 2 We learne what to judge of men whom we see living either in these sinnes or any other the like they are men destitute of the feare of God even a servile feare for this will prove it vide Cap. 1.6 first effect of feare Vse 3 That we may be free from these sins let us labour for this feare vide ibid. Saith the Lord of hoasts This is added for confirmation that none should promise to themselves safety for any outward respects as if he could not punish them vide Cap. 1.4 VERS VI. For J am the Lord I change not and ye sons of Iaakob are not consumed FOR I am the Lord I change not This some take as a reason to confirme the former judgement threatned that as he was the Lord of hoasts able to doe all what he would so is he in himselfe and in his decrees immutable as he cannot change no more can they be changed Quod est 9. Be ye well assured of this that as I am Lord and Jehovah eternall and without change so are all my judgements and whatsoever I have spoken that know you they shal come to passe in their time and not one thing shal come to the ground howsoever they are not so speedily as you thinke executed yet they shall for they cannot but be accomplished And ye sonnes of Iaakob And that you are not consumed and destroyed already for these sinnes doe not thinke me mutable or your selves without merit that you should be spared but this is meerely from my mercy and love and long suffering I have not dealt with you according to your sinnes Doctrine 1 God is immutable and without change both in himselfe and his nature Jam. 1.17 Doctrine 2 He is immutable in his will and his decrees And ye sonnes of Iaakob are not consumed I change not therefore are you not consumed for being in my selfe mercifull and long suffering yea mercy and patience it selfe I have spared you when you deserved long since to have beene confounded and destroyed by my judgements and this by resemblance may we interpret out of Lam. 3.22 It is the Lords mercies that we are not consumed because his compassions faile not Doctrine That men escape destruction and are not consumed with Gods judgements for their sinnes it is onely the mercy and goodnesse of God So much is here And that Lam. 3.22 Gen. 19.19 2 Sam. 24.14 2 Chron. 30.9 Therefore is that Isaiah 30.19 and 54.7.8 and Matth. 15.22 and 20.30 God hath two feet whereby he walketh towards men so hath he two hands whereby he handleth or dealeth with men mercy and justice and these are both infinite What City upheld when an infinite hand will cast downe nothing but an infinite hand and power Reason 1 Because sinne deserving Gods anger which anger is as God himselfe infinite cannot be satisfied nor appeased by any that is no more then a finite creature or a finite thing for this cannot ballance with that but onely his infinite mercy with his infinite wrath And this Lam. 3.22 his great mercies are infinite for measure and continuance i. Such are our sinnes that if he should deale righteously with us we miserable wretches had beene ten thousand times utterly undone but we are preserved in the middest of our distresses Ergo Not from us but his infinite mercy Isaiah 1.9 Except the Lord of hoastes had restored unto us a small remnant we should have beene as Sodom and should have beene like unto Gomorrah Reason 2 Because without the pardon of those sinnes the wrath cannot be avoided nor destruction escaped seeing God will not justifie the wicked Now pardon of sinne is onely from the mercy of God Luk. 1.77.78 Ps 32.1 Al sin is against God Ps 51.4 Tibi soli cui soli reddenda est ratio de peccato qui solus es sine peccato Ruff. He onely can pardon sinne against whom onely it is Now he pardoneth sinnes in mercy and so David prayeth there for mercy Gratiae tuae deputo misericordiae quod peccata mea tanquaem glaciem solvisti gratiae tuae deputo quaecunque non feci mala August confess 7.2 cap. 7. Vse 1 This will confute the doctrine of Popery who hold by their workes and satisfactions to have if not remission of great sinnes yet of veniall or if not