66.17 or in quality only that is when it comes by some accident of which Deut. 17.1 of this is meant in this place as the 8. verse sheweth And so here seemes to be a double fault taxed by the Spirit of God one in the people and the other in the Priests and so a double duty exacted of them the peoples fault was in bringing of polluted offerings and presenting them unto the Priests their duty was to have brought such as were sound entire and perfect the Priests fault was in receiving them at their hands and not reproving and prohibiting them his duty was to have instructed them what sacrifice they were to bring and to reject that which was uncleane and not according to the Law Now these sacrifices were to be cleane and pure and perfect ad typum capitis to shew the perfect purity of Christs humane nature 2 Cor. 5.21 1 Pet. 1.17 Secondly ad typum corporis to shew what they should be who are members of him and that offer these sacrifices unto God that they should be perfect to every good worke 2 Tim. 5. and Rom. 12.1 3. So that then besides that which hath been spoken for the sacrifice we may gather out of the peoples fault comparing outward things with inward the type with the truth that seeing God reasons on this sort if they who bring polluted offerings unto me contemne me then such as come polluted in themselves much more Doctrine They who come to the publique service of God and come to offer him any sacrifice must not be uncleane and polluted in their hearts and lives but must come with holinesse and purity for if their sacrifice must be such then themselves and the sacrifices were commanded to be such because they themselves ought to be such When God reproved Israel for it Isaiah 1. and 66.3 and Jerm 7.9 10. he sheweth what he required of them and of others to this purpose is Psal 4.4 5. Gen. 35.2 Joshua 24.16 19 23. Reas 1 Because God else will not accept their service for he first looks to their person and then their service Gen. 4.4 for the sacrifice doth not sanctifie the person but the person it as Haggai 2.13 14. Proverb 15.8 Reas 2 Because else that which God offers and gives to them is made hurtfull unto them not that God gives any evill but because they are evill that receive it As the Sacrament to Judas Christ gave not that which was evill nor did he being the Physitian give the poyson but Judas being wicked it became evill unto him for as the spyder and the adder turn good meat into poyson and as a corrupt stomacke abounding with choler and such like turneth the meat they eate into choler and the finer the meat is it is the sooner turned to corruption so is it in this thing Titus 1.15 Vnto the pure are all things pure but unto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled Vse 1 To reprove all such as have no care to purge and purifie themselves before they come unto the house of God to his service that come without repentance without preparation full of their drunkennes whoredomes usuries adulteries and such like sinnes They are more guilty of contempt against the Lord then if they withdrew themselves altogether from his obedience and house A man having committed some offence against his Prince being summoned to appeare personally in his presence if he refuse to come at him and shun his sight may well be condemned of contumacy but not of contempt for he may do it out of fear and contempt and fear cannot stand together in one subject but if he shall confidently come appeare before him as if he had done no such thing or not offended him shew no sorrow for his offence make no promise of amendement nay shall rather stand in it with an impudent face avow it professe to persist in it this must needs be judged a grosse outragious contempt Now the place of Gods worship is his presence and he that commeth thither commeth to look God full in the face as Cain was cast out from the face of the Lord. Gen. 4.16 If he come not he shall suffer as contumax as rebellious and disobedient but he that commeth polluted with the filth of his sin unrepented of with a purpose to persist he shall be punished as a contemner They who refused to come were shut out but he that came in his old cloathes was bound hand and foot cast into utter darknes Math. 22. he that is willfully absent excluding himselfe from the society of the Saints in the time of grace shal be barred their company in the time of glory for ever but he that presumeth to appeare there with the guilt of his sinne on him shall have a farre greater portion in Hell fire he shall suffer as in case of contempt like an insolent rebell that bourdeth his Prince to his face in his owne Palace and in the mean time all their prayers are unaccepted yea they are turned into sinne to them they obtaine nothing of God more then he would give them though they never prayed with which he feeds them but for the slaughter yea and hence we profit nor them by preaching but make them worse wee are not the savour of life unto them but of death by the word they are hardned in their sins by this two edged sword they are daily wounded because their sinnes are not wounded their persons are and the more fearefully because their wounds are not sensible yea by the Sacraments the Devill as upon Judas so upon them taketh more sure possession and raignes in them Vse 2 To teach every one to labour to be holy when he commeth to Gods house holines becomes it to put away iniquity and sin farre from him when God cals him cast of his patched cloak as did blinde Bartimaeus Mark 9. we deal so when we go before Princes as Joseph did Gen. 41.14 much more we ought to doe so with God Moses and Joshua were commanded to put off their shoes when they approached to God and were to stand upon holy ground we are hereby taught saith Ambrose Ep. 16. to shake off the dust and scoure off the soyle that our soules and lives gathered by fleshly occasions and worldly courses ere wee come to tread the Courts of Gods house There was a Laver of brasse Exod. 30.18 19. for Aaron and his sonnes to wash in before they offered any thing at the Altar to shew what we should doe being made the Lords Preists to this David alluded Psal 26.6 I will wash mine hands in innocency O Lord and compasse thine Altar And this ought we to doe that our prayers may be heard and be acceptable that our hearing and receiving of the Sacraments may be fruitfull unto us else Psal 66.18 If I regard wickednesse in mine heart the Lord will not heare me and we being
comparison of that which makes a man a beast which is worse sayth Saint Chrysostome then to bee a beast because istud naturae illud culpae est which some small difference from them cannot make But say it were greater yet doth it not therefore dissolve the knot or relation betwixt them for it is not in the greatnesse of the sinne but when such a sinne can be given that doth breake the relation for instance Idolatry is a greater sinner then adultery yet this not that breaks and dissolves marriage Because that not this meets in cominter-position with the knot of marriage In that they being and becomming one flesh with another 1 Cor. 6.10 and so cutteth himselfe from her he was knit to before in this they are onely one spirit with an Idol and cease to be one spirit with the Lord. So this It is not heresie for his greatnesse that can dissolve this naturall bond which is perpetuall for it cannot make that he had not his essence and being from his father and the duty depending upon this obey thy father that begat thee hath he begotten thee it is no matter what he is thou must honour him Then impious are their positions but no marvaile if they teach rebellions and diobedience and murthering of Princes if they allow dishonouring of parents Vse 2 To teach every child to performe this honour his Parents whatsoever he is whatsoever they are Art thou higher and richer and wiser than they yet must thou doe them honour and by it shalt thou have these the more Looke upon Joseph Solomon and Christ and no thing can be in thee that can give thee freedome from it when they did it the two first ex debito Christ ex placito to fulfill all righteousnesse and give us example Though then thou be married or advanced or howsoever yet still they are thy Parents and thou must not deny but performe honour unto them for thou hadst thy being from them and till that be dissolved thou owest them still the duties the bonds remaining yea whatsoever infirmity is in them no sinne dissolveth the bond it makes not an annullity of the duty for as Gold is Gold though it be smeared over with durt and filth so are they thy Parents whatsoever their lives and manners be Thinke with thy selfe how their love made them beare with many naturall infirmities of thy Childhood and not to neglect thee for the many untoward carriages of thy youth and not to cast thee off from them And thinke what duty now should bind thee unto if they for their perfect love and upon some hope of comfort many yeares after did passe over all how much more thou in duty and in lieu of thankfulnesse for that which thou enjoyest from them Children must not be like Flies as Plutarch which slip along the glasse where it is smooth but catch hold of it where there are any scratches or flawes They must turne away their eyes from their infirmities and forget their hard usage if it have beene any and not be undutifull for that because they have their being and education from them Take heed of Chams curse and seeke Shems blessing by not seeing their infirmities but covering and performing duty to them accounting it to be a sin to be repented of when they cannot find their hearts so cheerefull in their duties as they ought because of their Parents infirmities A servant his master The second rule of nature the ground or other pillar of Gods reason against this people For the meaning 't is plaine the duties here required are in the generall the same for the most part with the former though not in every particular The first is reverence and this both inward and outward To joyne them together Doctr. Servants must give all reverence unto their Master all inward good affection and estimation of them and all reverent respect in gesture and speech Eph. 6.5 1 Tim. 6.1 Eccles 10.20 It may be applyed to Masters for the King is but a great Master and the Master a little King The outward in words as not replying unreverently Titus 2.9 not speaking their infirmities to others as 1 Sam. 25.17 giving them all reverent speech and submissive gesture as 2 King 5.13 not despising them as Hagar did Sarah Reas 1 Because God hath made them reverent in that he hath communicated unto them part of his excellency and dignity that is his Lordship and Dominion making them his Vicegerents and Lords over their family therefore they ought to reverence them Reas 2 Because his Commandements are spirituall and reach to the inward man and without it were all outward but hypocriticall and counterfeit which is abhominable And this without the outward is imperfect if it may be supposed it may be without it and so cannot be acceptable Vse 1 This is to let servants see their sinnes past or present when they have or doe carry themselves unreverently towards their Masters in heart and outward man in eye and tongue to their faces and behind their backs they are all guilty of the breach of the decree of the most High and indeed all for where shall we finde a servant any thing neere performing the carriage he ought to his Master and Mistris that he hath a base thought opinion and estimation of him appeares by his speech and carriage his speeches so void of reverence nay his answers full of contempt his eye and carriage so full of scorne and disdaine Hagar despising Sarah looking scornfully upon her which must needs argue unreverence in the heart for by these things many a man well knows what is in the privy Chamber of the heart and by this outward pulse thus beating may we discerne how the inward parts are affected For he that will speake so frowardly and looke so scornfully and doggedly as many will it must needs shew he hath no reverence but his heart is full of despight and contempt and he that will speake so to his face and in his presence what will he to others behind his back and in his absence Where is the feare and trembling Paul calls for Where is all the honour Peter exacts when ye will thus bourd them often thus disdaine them when ye will answer them frowardly or murmuring when their backs are turned when you tell their weaknesse not to your fellows but to neighbours servants whereby their estimation is impaired Thinke you the Apostles call for these in vaine or shall such things goe unpunished Assuredly no for when the Apostle saith to servants to encourage them that are good Eph. 6.7 8. with good will doing service as to the Lord and not to men knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free did he not meane the contrary and would have you to understand that whatsoever evill thing a man doth that shall he receive of the Lord whether he be bond or free so expect it in this
benefits past the servile for evill to come See the difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will not have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the childe-like feare Ista sagitta timor qui configit interficit carnis desideria Ber. It is not the outward worke that dislikes thee and externall act of sinne only but even the desires motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a slave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enongh from God and the godly are troubled they cannot come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timor a chaste feare T is one thing to feare God Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sed ex timore poenae iste castus est quia venit ex amore Dei quem amplecteris August in 1 Joh. 4 lest he send thee to Hell another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate and they desire he may perish whom they hate Quem metuunt oderunt quem oderunt periisse cupiunt So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secondly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be
conditions at all or as it should be performed were he not a foole Sure in all your judgements he were very unwise And yet alas how many fools and unwise men have we who deale thus lay all upon Gods fidelitie and performe nothing themselves at all As if God must needs performe because he had promised and could not be faithfull unlesse he did perform when they keep no condition Many a man deluded by Satan and his owne secure heart perswades himselfe God hath been mercifull unto him and forgiven him his sins though he never came truly to see sinne nor to sorrow for sinne nor forsake and reforme his corruptions wherein true repentance consisteth and which is the condition on mans part if ever he would have God take away his sinne and put them out of his remembrance Many one thinkes God had performed his covenant of temporall things because he is in the middest of abundance and hath his barnes full and his bagges full and every where findes he increaseth though he never made any conscience of his wayes and the workes of God but at best lived but civilly and kept his credit with men and sees not that he is deceived sees that these are but things that are common things wherewith he is but fatted for the shambles and such as are reserved for his evill And for time to come many doubt not but they shall obtaine great things in this life and that God will give them honour and favour and riches and abundance though they never keepe condition with him Fools and blinde who know they cannot live except they eate not reap except they sow not recover health except they use physicke and the means appointed And yet thinke without performing the grand meanes and condition with God they shall have what he hath promised and so happily they may But as Israel had a King in Gods wrath and quails in his displeasure And as the Physitian gives his patient liberty to eate what he list when he is out of all hope and despaires of ever recovering him Many a man perswades himselfe that God will save him though he never was able to performe the condition of the Law neither ever endevoured to performe the condition of the Gospell Truly this is not to beleeve but deceive himselfe with an opinion of faith he neither having the knowledge of the promises the ground of it nor workes the answerable fruits of it And so hath but a vaine foolish and dead faith But he shall know his folly when God shall manifest unto him that he is not bound to perform promise because he never kept condition Vse 3 To teach every man that hath any desire that God should performe covenant with him to endevour to performe conditions with God * Cum dominus promittit ne dubites sed illa fac per quae tales attrahere poteris promissiones Chry. hom 25. ad popul Anti. He must first seek to know what they are God requires of him and then do them for without that he cannot do And his searching for knowledge must not onely be for the generall but for the particulars of his place what command is sent to him and then faithfully do it that Gods covenant may stand We must repent beleeve and obey the Gospell and Commandments of God For it is godlinesse that hath the promises and shall have the performance Let such a one remember 1 Tim. 4.8 and Prov. 21.21 Yea he may assure himselfe that if he apply himself to that which God requireth of him and he hath covenanted for he shall be sure to finde him that hath been a willing promiser a most faithfull performer For parum erat promissio etiam scripto se teneri voluit Aug. in Psal 119. And so no good thing that he hath promised shall faile but shall all be made good Joshua 22.15 My covenant with Levi Here is the honour and dignity he had bestowed upon them having made a speciall agreement and covenant with them Doctrine The Lord hath specially honoured his messengers and servants the Priests in the old and the Ministers in the new Testament for he hath not onely made the generall covenant with them I will be their God they my people but hath made a particular and speciall agreement and covenant with them So here and Numb 8.13.14 Thou shalt set the Levites before Aaron and before his sons and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel and the Levites shall be mine 1 Sam. 2.28 And I chose him out of all the tribes of Israel to be my Priest to offer upon mine Altar and to burn Incense and to weare an Ephod before me and I gave unto the house of thy father all the offerings made by fire of the children of Israel Joh. 15.15 2 Cor. 3.6 Reason 1 Because they are of his privy counsell and know his secret Amos 3.7 Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Privy counsellours are specially honoured and have a particular covenant made with them Reason 2 Because they are his messengers his embassadours 2 Cor. 5.20 they are specially honoured and new sworne a new covenant Vse 1 No reason why the great and rich men of the world should contemne the ministry for their children as too base a thing and not fit for their sonnes when as God hath thus honoured it and taken them so neere unto himselfe In respect of which Amos who was beleeved to be the brother of Azariah the King of Judah thought it no base thing his sonne should be a Prophet neither Christ himselfe to be a preacher Vse 2 This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him and whom he hath thus honoured certainly they ought to honour him though it goe against the haire and stomacke with them as with Haman because he would have them honoured but if not but they abuse and disgrace them and use them as the Ammonites did Davids servants Let them take heede they stinke not in his nostrils for if Princes be tender hearted and stone affected with the injuries of their common subjects and will revenge them what will they doe for their counsellours their embassadours And yet meane men will now abuse them in words and contemne as farre as they can for the law of man if they sing not placentia if they teach crosse to their humours but their portion is with the Lord and so is theirs who so abuse them And one day they shall both know whether is better to reprove and lift up his voyce and spare not or to spare and reforme nothing Vse 3 It may comfort the minister against contempt when he is faithfull yet to be still so and bold remembring his honour God hath given him which is better then all the honour man can affoord
to mercy and indulgence and not be so hard and cruell not remembring the example of Christ who pardoned the adultresse Joh. 8. shewing how full of love and compassion husbands should be towards their penitent wives if in adultery much more in lesse things and offences but these are like those who August speakes of who because of their bitternesse to their wives that they might doe it with lesse reproofe have razed out that Chapter or that story at least out of it so they could be content to raze this out but heaven and earth shall passe when this shall stand and they who feare not to offend against it shall feele the weight of Gods anger hereafter for his anger and hatred will be punishment and judgement Vse 3 Not as the Disciples inferred upon it Mat. 19.10 If the matter be so between man and wife it is not good to marry For they are well and with good reason checked by him seeing verse 11.12 as he said unto them All men cannot receive this thing save they to whom it is given for there are some chaste who were so born of their mothers belly and there be some chaste which be made chaste by men and there be some chaste which have made themselves chaste for the kingdome of heaven He that is able to receive this let him receive it For to some who cannot abstaine marriage is as necessary as meat drinke and sleepe as Luther said sometimes foollishly cavelled at by our Papists That is then not the use of it but this for men to be wary how they chuse and women how they are perswaded or give consent seeing it is a knot not to be broken againe for any dislike or discontents whatsoever save onely in the matter of adultery If it were a matter as common bargaines be that a man might lose his earnest if it were with some hazard of his honesty and good report Or if they were taken as some men take prentices upon liking or buy horses to lose so much if they dislike and return them or if Solons law were in force that he who did put away his wife should give her dower and portion with her againe it were the lesse to be thought of but when it is so dissoluble not to be loosed or broken but perpetuall it requires a great care when it is stronger and firmer then the bond betwixt parents and children Therefore should the man take heed how he chuseth for beauty for profit and great portion and not for wisedome and vertue though the other things be not in the like proportion What is more profitable then the Bee saith Saint Chrysost in Psal 50. yet hath it a sting What fairer then a Peacocke but the comelinesse onely is in the feathers not the fruit So many with their great portions and great beauty have often their stings and are not fit helpes that a man had better buy a wife then be bought to her specially when there is no parting And better to have had the contemptible Ant as he speaketh which is the mistrisse of wisedome the meaner and the more huswifely who may soone be worth her portion in good comfort and contentment so the woman how she is wonne or perswaded for the person or riches or kindred of a man because he is able to cloath her in fine apparell to decke her with gold and pearle and many such things having no wisedome to governe or instruct her or to bring up his children in the instruction of the Lord no love but lust for seeing the knot is perpetuall and no choyce allowed againe she may buy all that deare enough Therefore it is good to be advised in their choyce lest repentance should come too late and be bought too deare and yet make no amends for they cannot be free If the law of polygamy were in force that a man might have two wives the one hated the other beloved or this of divorce he might put her away at his pleasure upon dislike and so è contra the matter were small and men might be as carelesse of this as of the other things but when as he hath made one for one and made the bond so inviolable that there is no parting till one be the others Executor seeing things are thus it is not good not to marry but to be carefull how he or she marrieth Chrysostome perswading men to be carefull of their soules reasoneth thus Omnia nobis duplicia Deus dedit duos oculos duas aures duas manus duos pedes si igitur horum alterum laedatur per alterum necessitatem consolamur animam verò unam dedit nobis si hanc perdiderimus quanam vivemus Vide Chrysost ho. 22. ad pop Ant. So God hath allowed us two friends or two servants or two houses or two coates one may supply the want of the other but one wife and her for life and the tearme of a mans dayes how ought he to use her well and chuse her carefully and so of a woman I hate putting away Thus he first condemnes this sinne because it is against his will and minde that he dislikes and hates it and by this disswades from it not that we must conceive there is any such passion in God or affection but these things are as August speaketh of anger so of this * Non est perturbatio animi ejus sed judicium quo irrogatur poena peccato Aug. It is not any perturbation of his minde but the judgement by which he inflict punishment upon sin And so in the whole he disswades from this because else Gods judgements and punishments will come upon them howsoever they escape mens Now this is not proper to this but common to others whence we have a generall doctrine Doctrine Men ought to avoyde and eschew unjust divorces and every other sinne for feare of the judgements of God and his hatred and punishments which thing is manifest in the law when as every prohibition is not without a threat and a judgement Hence that Deuter. 28.15 And in the particulars through the whole law wheresoever God forbids any sinne usually there is a judgement joyned with it The spirit speaketh not so in vaine but that he would have men to avoyd them for those The point is proved Gen. 17.14 Exod. 22.22.23.24 Isay 1.20 Rom. 6.23 Solomon often threatneth adulterers with shame and poverty and disease to restraine them from it And S. Paul with the judgements to come in the life to come Hebr. 13. Reason 1 Because of their corruptions who as they love not righteousnesse nor desire or hunger after it for righteousnesse sake and in conscience which makes God give them promises and propound rewards unto them to make them obey So they hate not sinne neither flye it because it is sin but as children do Bees not because they are Bees but because they have a sting so they sin because it is hurtfull therefore hath the Lord propounded these not as desirous