liberally their due and competent maintenance So much is promised here and so much was performed to Obadiah 1. Kings 18.13 To the widow of Sarepta Cap. 17.15 And to the Shunamite 2. Kings 4.8 For to this may we apply that Matth. 26.13 Verily I say unto you wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her This is that Nehemiah had and prayed for Nehemiah 13.14 Remember me O my God! herein and wipe not out the kindnesse that I have shewed on the house of my God and on the offices thereof Reason Because by this they honor the messengers of God 1. Tim. 5.17 And by the contrary poverty makes contemptible as in the Magistrate so in the Ministery Now if Princes honour those who honour their followers and speciall favorites much more will God Reasons 2. and 3. vide 1. and 2. in the promise of plenty Vse 1 If this be so that honour is their due from the Lord who honour him in his Ministers what honour can they looke for who thinke every thing well gained that is got and kept from the Church and thinke it well spared when they have pared them of any thing making them contemptible by poverty and contemning them when they have done and bring the contempt of many others upon them for by want they either preach not or they preach unfaithfully pleasing and not wholesome toothsome not saving things and either will bring contempt upon them and so utterly hindering the glory of God and the salvation of his people Doe they thinke then to have honour of God many can be content to entertaine Ministers in their houses at their tables specially strangers rather then their owne painefull Pastors but with Sauls humour 1 Sam. 15.30 not to give them honour but to honour themselves Many are heard glorying that they have a Minister in their house and they give him twenty pound or thirty pound per annum when their hearts tell them that they deprive him of eighty as due to him as the rest they enjoying the impropriation being a thing for ought I can see under correction of the law against right or reason both in respect of the people that they should have their tithes for nothing performing no duty or service unto them and in respect of the Minister who doth the labour and they enjoy his wages And these men thinke to be honoured before the people for them and by them but if that be due to such as deale liberally with them which is rather in giving them more then their owne then in keeping any thing backe from them if they by this dishonour them let them looke for dishonour from him when they thus provoke him If the Prince be offended to see one of his common souldiers disgraced and pinched of their wages if one of his Guard and nigh attendance wherein the safety of his person consisteth his anger would exceedingly be kindled but if his sonne saith Cyril I would apply it if himselfe his owne homage and tribute denyed him would he honour such Vse 2 To perswade men to give unto the Ministers who watch over them and for them when they sleepe and study for them when they play and weepe for them when they laugh and in all things and by all meanes seeke their salvation and good to give them I say their due and competent maintenance if other things move them not if the commodity and profit promised doe not move them yet this that is better then riches and gold and to be desired above it Prov. 22.1 All nations shall call you blessed They should be honourable and famous for their outward prosperity besides the generall doctrine we may observe some particulars Doctrine The Lord sometime makes his Church famous and honourable in the eyes of the world and wicked men for outward peace and prosperity and plenty as here is promised So was it with this people for the most part in the dayes of Ioshua and divers of the Judges then their victories taking the land here their often deliverances and forty yeares peace and plenty together witnesse the bookes of Judges In the times of David and Solomon his son that they came from farre to see the plenty and prosperity and so of divers others of the Kings times Amongst other that is specially markeable and of speciall note when they were in captivity yet for deliverance famous Ester 8.17 In all and every Province and in all and every City and place where the Kings commandedement and his decree came there was joy and gladnesse to the Iewes a feast and good day and many of the people of the land became Iewes for the feare of the Iewes fell upon them Reason 1 Because God hath promised such things unto them while they feare him and walke in his waies and keepe his ordinances and judgements therefore they doing he will not be wanting Reason 2 Because wicked men should see that which they will hardly confesse that even in this life there is a reward for the righteous or to shew his power in preserving it as Moses bush * Dum persequitur floret dum c. Hilar. de Trinit cap. 7. while it is persecuted it flourishes while it is contemned it encreases while it is wronged it orecomes while it is opprest it growes and then stands when it seemes throwne downe Now in this I say the Lord doth oftentimes thus blesse his Church not alwaies for even under the law when this was more specially promised to them under the Gospell and when they were led more by these because of their child-hood and infirmity they had them not alwaies then lesse under the Gospell Besides Jer. 12.1 Psal 73. 2 Tim. 3.12 John 16. ultimo 20. Heb. 11. Israel in Egypt in Canaan by Philistimes Ammonites Midianites Babylonians Persians The Primitive Church for 300. yeares after Christ after it was persecuted by the Arrians Gothes Vandals yea after that it had Christian Princes yea and much misery the Church hath felt from the Turkes All which shewes this is but sometime not alwaies This may be because it is with the Church as Salvian once complained * Ipsa Dei ecclesia quae c. â—alvian D. l. 3. de Imber The very Church of God which in all things ought to please God and to appease him what is it or doth it else but imbitter or provoke him or besides a very few who flye from evil what is almost the whole society of Christians any other but a very sinke of sinnes Vse 1 Against the dreame of Anabaptists who thinke a man cannot be a religious man and a rich man but that one overthrowes the other It is true it often falls out by the corruption of men that as the leane Kine devoured the fat in Pharoahs dreame so in this and that the mother is devoured of the daughter but yet this sentence
examine our selves we shall easily find this in our selves being all of one metall Let us learne to mourne for it and hereafter to strive against it esteeming and accounting of the blessings we have or tasted in former times though God have given us worme-wood and gall If any blessing be taken from us or trouble come upon us let us be thankfull unto God and comfortable in the middest of other of his blessings and if we be discontented let it be with our selves if we grieve let it be at our sinnes for abusing such blessings or walking unworthy of them and therefore hath God taken them from us In them let us stay our selves as Job stopped his wifes mouth Job 2.10 when she moved him to discontent and discomfort And in the meane time let us labour for good consciences and sound spirits the feeling of Gods favour and assurance of his love so shall we beare all our infirmities Prov. 18.14 And griefe or losses to him shall be but as so many sparkes falling into the the Ocean Chrysost de vita recta Hom. 25. ad popul Ant. 12.1 d. 2. Was not Esau Jacobs brother Here is Gods answer to their murmuring question and as it were a plaine deniall of his love proving evidently to them that he loved them Now he reasoneth not from common benefits as that he had created them that he preserveth them that he gave them health and peace prosperity and comforts having brought them from their captivity and seated them in their owne land c. but demonstrated his love unto them from the beginning of their nation from their Head and Author You as ungratefull creatures will not acknowledge my love this is your impudency but see I will make you confesse it And first of all to fetch things from the very beginning Was not Esau Jacobs brother And so as if all things be considered no cause why I should love one more than other they were both begotten of one father both borne in one wombe both successors of the Covenant both boughes of one roote both digged out of one rocke yea if any priviledge and cause of love it was in Esau because he was the first begotten yet I loved and freely chose Jacob yea before he was borne and hated Esau But some will say What is this to this people much every way because these were two nations that is the heads of them so that what God did to them he did to their posterity Then it follows to be reckoned as a benefit to them and so proves his love when he had chosen them and rejected their brethren without any desert of theirs Then was their ingratitude so much the greater and worthy the reproving Was not Esau Jacobs brother yet I loved Jacob. They were in many things equall and in none Jacob before but Esau yet here is a close preferring of Jacob as chiefe man in the familie and notable as by somewhat in himselfe to overmatch his birth-right and make him more acceptable and more allowed of God which is his piety The like is Gen. 5.32 Shem is put first though not the eldest of the three for this because he was greatest in Gods bookes for his piety In our common speech we so speake when we shew our account of one such an one such an Earles or Lords brother here though we speake of the brother we imply a greater dignity in the Earle so was not Esau Jacobs brother here Jacob is preferred Doctr. They who are in priviledges of the flesh and worldly respects inferiour by much to others are in the account of God not lesse but greater and more honourable if they have pietie with other vertues and spirituall graces which others are contemners of In the prophesie of Isaiah the Lord comforts his holy Church and tells her she is precious in his sight and honorable and that he loves her Esa 43.4 This people the posterity of Jacob were but a neglected people in respect of other nations the Lord found them in a desert land in a wast houling wildernesse not allured to become their Tutelar God by their greatnesse or the richnesse of their Countrey yet he led them about he instructed them he kept them as the apple of his eye Deut. 32.10 The godly are many times as stones disallowed of men but chosen of God and precious as Christ also himselfe the Corner-stone was 1 Pet. 2.4 5. Reas Because God sees not as man sees he loves most that in men whereby they are likest to himselfe that is their holinesse piety and other vertues which are above other priviledges of the flesh Men judge by the outward condition as the Barbarians did Acts 28. and as Zophar did Job 11. But so doth not God he sees what is in the heart and what doth truely deserve Vse 1 Then let not men carry themselves high upon the priviledges of the flesh as Esau is no whit better for being the elder brother Ismael was elder yet Isaack was accepted One Nation may be more noble and honourable than another yet God respects not that But in every nation he that feareth him and worketh righteousnesse is accepted â—â— him Acts 10.35 Nabal may be richer Achitophel wise◠〈◊〉 Absalom fairer Tertullus or Herod more eloquent than many of Gods people yet lesse in Gods esteeme It is a greater honour to be the sonnes of God than the heires of Monarchs and so Moses counted it He refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God Heb. 11.24 25. And hence it is that when the very Disciples of Christ began to grow proud that they could subdue devils c. he corrects them and tells them there was another thing wherein they were rather to rejoyce Luc. 10.18 19. Vse 2 Let us learne to imitate God to preferre such as are godly in our esteeme This is made one note of a man that shall come at last to Gods holy Mountaine that in his eyes a vile that is a wicked person is contemned but he honoureth them that feare the Lord Psal 15.4 This is to be like unto God who respected Mary though she were poore and meane Thou hast regarded the low estate of thy handmaid Luc. 1.48 And this Saint James teacheth us that it is not agreeable to the Christian profession to have the faith of Christ in respect with persons to preferre a man because he hath a gold ring and goodly apparrell but saith he Hearken my beloved brethren hath not God chosen the poore of this world rich in faith Jam. 2.2 5. VERSE III. And I hated Esau and made his mountaines waste and his heritage a wildernesse for Dragons ANd I hated Esau and made his mountaines waste Some think that this is only added to prove his hatred to Esau viz. You may easily see my hatred when as that famous mountaine Seir where there were so many Dukes as Gen. 36.15 ad finem is now without any dweller
not a mans private enemies so of rejoycing against the enemies of God and his truth not their owne Therefore saith Solomon Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth Vse 1 Then may men expect for this retribution from the Lord upon many whom they see oppressing undermining disgracing and triumphing over others when they have wrought their fall often by indirect and vile meanes Histories of all times are full of examples besides the Scripture one we may observe of Constantine sonne of the Empresse Irene who put out the eyes of Nicephorus and by retribution from God had his owne eyes put out by the cruelty of his Mother the very same day sixe yeares or there abouts The like of the destruction of Jerusalem that it was as in the same day that they crucified Christ Lege Euseb l. 3. c. 5. fine so it was by the same men that put him to death the Romans as Basil observes They are living who can remember in former Princes times Henry 8 Edward 6 Qu. Mary how justly God did repay our Nobility when they cut off one anothers heads The like may be expected in future time as they have done shall be done unto them nay the like we have a comfortable aspect or may have to see how God justly doth make that true 1 King 21.19 And thou shalt speake unto him saying Thus saith the Lord thy God Hast thou killed and also taken possession and thou shalt speak unto him thus saith the Lord In the place where dogs lickt the blood of Naboth shall dogs lick thy blood even thine When our Papists had thought our blood should have beene licked up theirs shall be God holding his owne law doing to them as they would have done to us or seeing that is not done in the strict justice that God requireth we may fearefully expect for this sinne of ours this retribution from the Lord as in 1 King 20.42 And he said unto him Thus saith the Lord Because thou hast let goe out of thine hand a man whom I appointed for utter destruction therefore thy life shall goe for his life and thy people for his people Vse 2 To teach every man to take heed how he carries himselfe to others how he injures and oppresseth them and to doe but that to others the like he would have others to doe and receive from them The rule of nature is Quod tibi non vis alteri ne feceris and that of Christ Matth. 7.12 All things whatsoever ye would that men should doe to you doe ye even so to them for this is the Law and the Prophets Of which Tertul. God hath measured out my actions by my will that I should not doe that unto others which I would not have done unto my selfe and should doe to others as I would have others to doe to me And if that of James will and shall be true Jam. 2.13 He shall have judgement without mercy that sheweth no mercy and mercy rejoyceth against judgment how much more extream cruelty shall be inflicted upon them who carry themselves cruelly to others men should take heed then how they abuse their power and authority to the oppressing and wronging of the weak their skill and cunning to circumvent and beguile the simple their countenance and credit to use men at their pleasure lest God meet with them as he did the Edomites Vse 3 In the particular to take heed how that he insult not over the fall of his enemy lesse of another lest God give them the like occasion by so casting us downe It is that which Solomon advised Prov. 24.17 18. It is a crime which Job laboureth to cleare himselfe of Job 31.29 30. If I rejoyced at the destruction of him that hated mee or lift up my self when evill found him neither have I suffered my mouth to sin by wishing a curse to his soule Teaching that a man should be free not onely from outward shew but from inward touch of joy the first is easie partly by nature and partly by cunning and hypocrisie to cover it at least from a multitude or many but the other is hard and the harder more commendable more to be laboured for the outward odious to man so the inward to God which look not in facie but in corde as Cyprian And a speciall meanes to make him turne his hands upon us Avoyd it labor against it if it steale upon us check it repell and cast it out And yee shall say the Lord will be magnified The second thing in this verse the magnifying of God the thing is a speciall effect which Gods judgments work in his people Church differing from the wicked and Gentiles for they see it and but jibe and jest onely at the Edomites as they had at Israel but Israel sees it and magnifies God for it the words are originally somewhat otherwise the Lord doth magnifie himselfe true for so he doth in destroying these magnifies and honors himselfe and they religiously so confesse it and celebrate his magnificence and greatnesse for delivering themselves his Church and people and destroying their enemies hence we may observe two things and lessons Doct. It is the glory of God to deliver his people and destroy their enemyes it is that which doth honor and magnifie him much and spreadeth his fame farre and nigh So it is here and Isay 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment blessed are all they that waite for him Dan. 9.15 19. And now O Lord our God that hast brought the people forth out of the Land of Aegypt with a mightty hand and hast gotten thee renowne as at this day we have sinned we have done wickedly O Lord heare O Lord forgive O Lord hearken and doe deferre not for thine own sake O my God for thy City and thy people are called by thy name Psalm 74.10 11. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Reas 1 Because he is their God and King these his people and subjects Psal 74.12 For God is my King of old working salvation in the midst of the earth It were a shame and dishonour for a Prince to suffer his subjects to lye in misery distresse specially if he be able to releeve them è contra it spreads his fame farre and neare when he succoreth and saveth them Reas 2 Because they are rebels 't is the princes honor to overthrow them They shall say the Lord doth magnifie himselfe That is they shall give the honor of their deliverance and the glory of their preservation to God when the enemy is destroyed and they safe Doctr. The people of God in all deliverance and preservation from what
danger soever by what meanes or howsoever ought to give the praise and glory of it to God so here taught what to doe Psal 50.15 Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Hosea 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the worke of our hands ye are our Gods for in thee the fatherlesse findeth mercy Examples of Moses and Miriam with the people Exod. 15. Of Barak and Deborah Judg. 5. Of Ester and the Jewes Ester 8. of Hezekiah Isa 38. Reas 1 Because it is he alone who is the deliverer and Saviour of his people meanes he often affords them and meanes they use and must lest they tempt God but that meanes are not effectuall it is ever from him else why one and the same meanes bring to some deliverance to others none Hence Psal 144.10 It is he that giveth salvation to Kings who delivereth David his servant from the hurtfull sword Reas 2 Because in this as in all other benefits it is the high way to obtaine moe and new deliverances when we pay the old we run on a new score as men are incouraged to helpe when they receive their just glory for that is past so God is drawne on as it were to bestow new Vse 1 This serves to reprove the common practise of men who are ready to give and doe give the glory of all their deliverances to others then God and not to him If victory in war they ascribe it to the wisdome and power of such and such and oft-times ready to make war among themselves for the honour of the day when God is never thought on In other preservation or establishment to the wisdome of their gravest and experienced Senate from sicknesse to Physitians and such other meanes not at all to the Lord never magnifie nor praise him God seldome made mention of or only cursorily and because of those who are present for which cause he oft taketh from them their meanes that either they may perish in new dangers or else more sensibly discerne that it is he that gives deliverance Vse 2 To instruct all and every one to give the glory and praise of all their deliverances whatsoever unto God and to magnifie his name for them Particular deliverances from danger and sicknesse and such like every man must magnifie God and his Name for it our first seeking in danger should be to him and he should be the first we should praise for the deliverance not as many that doe both send first for the Physitian before they send up to God agree with him before with God and praise him oftner to men then ever they did God But it should not be so he should be magnified principally and chiefely Yea every one for our generall deliverances of which we are all partners should magnifie him of which we may say as Jer. 23.7 8. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the Children of Israel out of the Land of Aegypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North Country and from all Countreyes whither I had driven them they shall dwel in their own Land Many are the deliverances we have had and this nation from the tyranny of Romes Church at the death of Queen Mary from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland from the treason of the Duke of Norfolke and Queene of Scots from that of Babington and his fellowes from Arden Somervile Parry Cullen Lopes Squire and such like yet now to this that it may be said the Lord lives that hath delivered his Church from any one or all the former but from the cruell bloody and desperate unmatchable plot of our wicked papists which is the Lords only because the cariage of the thing was his that he would have it wholly ascribed to him Therefore we may say the Lord hath magnified himselfe many wayes but now he hath surmounted them all we ought then to magnifie him and give the glory of it to him not in word only but for ever in deed The Parliament King and Commons to make lawes more for his glory against Sabboth breaking Oathes Drunkennesse Usury Oppression to further his Church and to remove stumbling blockes The Judges to execute them Deus exonerans onerat Bern. without sparing and partiallity All to obey God more constantly and man for God For disburthening us of the danger and feare he burthens us with more obedience and thankfulnesse This all should doe yet if it be not in generall let every one for himself and his family as Joshua and mourn for the sinnes of the time God will marke him when he brings a generall Plague Ezechiel 9. In times of danger many are petentes few promittentes most few persolventes But we must not onely aske deliverance but promise new obedience and perform our vows else let us looke for that Mat. 23.37 38. VERSE VI. A Sonne honoureth his Father and a Servant his Master If then I be a Father where is mine honour and if I be a Master where is my feare sayth the Lord of Hostes unto you O Priests that despise my Name and yee say Wherein have we despised thy Name WEE have seen the first sinne reproved in this people together with the arguing of it and the evincing of them of it The second followeth from this to the ninth verse It is contempt and prophanation of Gods service and worship and in it as in the former we have first Gods accusation secondly the debating of it And in this first their answer and excuse secondly Gods reply manifestly evicting them of it In Gods accusation we consider the vice he accuseth them of secondly the persons In the first the thing and the reason of it which is first set down then applyed The ground is a plaine Axiome in nature or a rule of nature A Sonne honoureth his Father Though the handling of these duties seeme not so essentiall to this place ayming at his own honor rather then theirs yet it being so necessary and the contempt so great it shall not be amisse to stand upon it The coherence and meaning is plaine we must speake first of the duty then of party to them The duty is first inward reverence a reverent affection to them Doctr. Children sonnes and daughters must inwardly reverence their parents carry reverent affections and opinions towards them This is a speciall part of honour to be performed to them Solomon makes it the part of a wicked childe to despise his mother Prov 15.20 he commands not to despise the mother no not when she is old Prov. 23.22 he threatens a fearfull curse from God to such Pro. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens
to Timothy and Titus by Saint Paul 1 Tim. 5.21 2.4.1 and that 2 Tim. 2.2 All the time Eli was young and able to looke to the worship of God being faithful it was pure and the offerings of God regarded 1 Sam. 1.2 So of Iehoradu 2 Chron. 24.2 Hence that Acts 20.28 Take heed therefore unto your selves and to all the flock whereof the holy Ghost hath made you everseers to feed the Church of God which he hath purchased with his own bloud Hence is that of Hegesippus in Eusebius while the Apostles lived and they who heard Christ teaching the Church remained a pure and incorrupt virgine but when that age was past errour and corruption was spread abroad Reason 1 Because while they are faithfull and watchfull the envious man will not sow his tares They who have desire to corrupt the puritie of doctrine and worship of God will not shew themselves or obscurely or fearfully and if they do yet they will be soone pulled up and the growth of them prevented Reason 2 Because the people shall by their diligence be armed by instruction to discern and withstand corruption from without and be excited against their owne coldnesse and carelesnesse which naturally would come upon them as naturally men thinke any thing too much and every thing good enough for Gods service unlesse they have remembrances to the contrary Vse 1 Then most commonly if not alwayes by the corruption and contempt of Gods service and worship we may gather the negligence carelesnesse and unfaithfulnesse of the Ministery in every Church and è contra for such people such Priests such followers such guides Travellers will hardly go before their guide but follow after him It may sometime fall out otherwise but that happeneth as many a careful master hath corrupt servants though he have never such care over them because his neighbours do not carefully and straitly bring up theirs so from the neighbour parishes But where the Ministers are joyntly faithfull they have not that corruption which otherwise would be Vse 2 To teach as many as desire and love the pure worship of God that it may continue and not be corrupted to do what is in them for their places and condition that there may be continued a faithfull and painfull Ministery Private men use private meanes to pray that the Lord of the harvest will thrust out still more and more labourers Others in their place to speake and advance Lawes and Ordinances for that purpose for if old and faithfull Eli be any way disenabled and his successors be Hophni and Phineas given to their bellies to idlenesse to prophanenesse and yet they may carry it out as they with little or no check and not be compelled to other carriage how shall not the offerings of God and his worship be contemned If Wolves be among the Flocks the Shepheards be asleep and watch them not by night in season and out of season how should they not be spoyled The nature of man of it selfe will be carelesse enough of the service of God how much more if they have corruptions nay if it want encouragers but finde bad and corrupt examples Vse 3 To admonish the Ministers seeing that upon them depends the purity or corruption the honour or contempt of the service of God as they have a desire that he whose they are whom they serve and who hath taken them so nigh unto himselfe may be honoured of his people and have pure and holy worship performed unto him so to be faithfull diligent in their places to teach and instruct to exhort and perswade men unto them As they ought to give the Lord no rest for his people being his remembrancers so not them for him being messenger for if they be carelesse and negligent as the people will grow corrupt so they will like themselves in their corruption For men who carry their sinnes away unrepented will take themselves not to sin and so no glory should be given to his Name How unfaithfull should that servant be who for sparing himselfe a little will let his masters honour fall to the ground so that Minister Be they as watchfull as they can they shall finde that this corruption will sease upon men and settle upon them if they wake them not how much more if they sleep will the enemy sow tares I will even send a curse upon you The curse in generall which is not for their sinne so much as for their impenitencie for so the coherence sheweth and this his long patience towards them I will even send a curse For the contempt of his worship comes many plagues and curses upon men vide cap. 1.14 Vpon you Though his Priests and deare to him yet that would not save them Doctrine No person can be free from the judgements of God if they sinne be they never so neere unto him either in place or particular profession or in generall profession of his Word as it is manifest here So Numb 20.12 Levit. 10.1.2 Eli and his sons 1 Sam. 4.2 Sam. 6. Vzzah Luke 1.18.20 Acts 5. Reason 1 Because when he cannot be sanctified in them he will be glorified Levit. 10.3 that is he will justifie himselfe and his justice when he spares not such as are nigh to him For as it was the greater manifestation of Salomons justice that he put a murtherer to death and a great on Ioab so the more that he put him to death at the hornes of the Altar 1 Kings 2.31 Reason 2 Because he might either purge their present condition or prevent their future sinnes and keep both them and others from presuming What better meanes then sharp medicines and severity in punishing Deut. 13.11 Vse 1 Then from the judgements of God upon men of a speciall or generall profession may not a man condemne the profession because this proves the professors not to be such as they should be as many are ready to condemne the Ministery and the profession of pietie from some judgments that happen unto them that are in the profession Admit that the judgement argue the corruption yet must it not condemne the profession or the place * Si videris sacerdotem indignum non ob id calumniari sacerdotium debes neque enim calumnianda res est sed ille solum meretur onerari convitiis quitanto bono abutatur Non enim si Judas proditor fuit hoc Apostolicae professionis crimen sed unius tantum viri mens improba fuit medici quidem multi carnifices sunt qui pro medelis venenum propinant nec tamen artē vitupero sed qui arte sua iniquus abutitur nautae quamplures navigia amiserunt nec ars navigandi tamen corum perversa voluntas jure damnanda Chrysostom If you see an unworthy Priest you may not presently slander the Priesthood but him who abuses it If Iudas were a traytor it was his owne fault and not to be laid to the Apostolicall profession Many
powerfull by his owne word to overthrow whom be will Or thus it is as easie for the Lord to punish and destroy men as it is for man to speak a word Jer. 18.6.7 Psa 104.29 Reason 1 Because he made all things with ease and with his own word Gen. 1. Now it is a farre lesser thing to destroy thousands then to make one A man can more easily overthrow whole Cities in shorter time then build one house sooner sinke a Navie then make one ship Reason 2 Because he is Lord over all and hath all creatures at his command being Lord of hoasts Now how easie it is for Princes to destroy their enemies or those they hate and are displeased withall when they are of a great command Vse 1 To teach men not to rely or put confidence in man or any creature There is in it selfe that which might keep men from it being well thought of and considered because they are in themselves mortall and mutable very uncertaine and deceitfull but more when this comes to be considered that God can so easily destroy them with a word or blowing upon them which to trust and put confidence in them will certainly procure him to do and which done will make a man marvellously ashamed that he hath put any confidence in them Vse 2 To let us see the fearfull condition and the danger wherein they stand who live by reason of their corruptions and iniquities out of the favour of God who can easily destroy them and the things they have or is beloved of them with a word with a blast If it be so in respect of men to live out of the favours of Kings and Princes who have their limited powers who are but men and have their breath in their nostrils as they have what is it to be out of Gods favour by whose breath they stand and live and who with-drawing his breath they come to nothing If he be so able why doth he so suffer them It is from the abundance of his patience not want of power which abused by them increaseth his wrath and their sinnes and will make that he will come the more suddenly and heavily upon them The heavier the weight is that is hung at the clock the wheels run swifter and the hammers strike sooner and smarter Vse 3 To teach every man to take heed how they offend or displease God as they love themselves or any thing they have seeing hee can so easily destroy both one and other Men are apt to make the power of great men either a bridle to restrain them from offending or a spurre to make them do the things they command even when they are unlawfull For who are we say they to withstand so great men Were their faith as good as their sense they might see there were cause to say so of God and would know it is a farre more fearefull thing to fall into the hands of God then into the hands of men And cast dung upon your faces The second particular in this verse for laying shame and ignominie upon them Doctrine 1 God makes men Ministers and others to be had in reproach because of their sinnes Even the dung These Priests had thought to have gotten love estimation and credit by bearing with the corruption of the people not reproving them for their sacrifices they brought and their carelesnesse in Gods service but this God will turn to their shame Doctrine 2 When men think by unlawfull meanes to get credit honour and estimation among men the Lord he will turn it to their shame and reproach So here and so with them who built Babel Gen. 11.4 but it was their confusion To this we may apply that generall Psal 112.10 Hereto belong the examples of Haman Ester 6. and 7. And of Herod Acts 12.21 of Pilat Joh. 10.12 From henceforth Pilate sought to loose him but the Jewes cried saying if thou deliver him thou art not Cesars friend for whosoever maketh himselfe a King speaketh against Cesar But see what Eusebius reports * Neque illud à nobis ignorari debet cum ipsum Pilatum qui servatoris neci interfuit in tantas calamitates incurrisse ut necessitate adductus sibi propria manu mortem consciscaret suorumque scelerum ipse vindex extiterit Eus hist l. 2. c. 7 We are not to be ignorant that the same Pilat who was interressed in our Saviours death fell into so great calamities shortly after in the raigne of Caius that being driven by necessitie he slew himselfe with his own hand and became himselfe the revenger of his own wickednesse Reason 1 Because this wil manifest his power that he can beat them with their own weapons overthrow them by their own inventions Reason 2 Because he is zealous of his glory and to suffer this would obscure it It is against the honor of a Prince to let a subject grow by rebellion it argues either injustice or impotencie Vse 1 This may shew the folly of those men whether they be private men or men in place Magistracie or Ministerie who thinke by unlawfull mâ—â—â—s to reconcile favour unto them to get a good name estimation or credit These men we may compare to him whom Hier. against Heloid speaks of out of the fable that when he could do no good to be famous for or so â—â—mous as he would he set Diana's Temple on fire and when none accused him for the sacriledge he went raving up down the streets himself crying that he kindled the fire And being demanded by the Ephesians Vt quia benè non poteraÌ„ malè omnibus innotescerem why he did so he answered Because I could not get same by doing well I would get it by mischief But it was his shame ruine and so may these look for though they may prosper in it for a while as they in building of Babell yet shall they fall by it And that they would stop their mouthes withall will be the means to open them the wider specially if ever there fall a breach betwixt them they will shew them directly that they gained not by their courses and the contrary to that will follow which we read of David 2 Sam. 6.22 Vse 2 To teach every man to take heed how he seekes reputation and name by bad courses or by any the least unfaithfulnesse and sin Every man is desirous of a good name and it is more to be desired then silver and pretious things Prov. 22.1 If any man would have it let him labour for it by lawful means and by wel-doing If he seek it by forsaking his uprightnesse and sincerity of his place and profession I may say as 2 Kings 9.31 Had Zimri peace that slew his master So had such a one credit that left his honesty And God shall do to him as here is threatned A man may happily build up his house by oppression and usury and cruelty but in a few successions in a few years it comes to