as King Cyrus the King of Persia hath commanded us If they have parts of learning it were fit they should bee imployed otherwayes then in the ministry to the scandall and hurt of many To admonish the Ministers of their duty Vse 3 that they would as much as they have any power in their hands reject and exclude the wicked and not receive them as John would not the Pharises and Sadduces till they confesse their sinnes and so give some tesTimony of their repentance But yet this must not be done upon every small infirmity or hidden sinne but for hainous sinnes that are contagious in respect of the quality of them are scandalous in regard of the opennesse of them for hidden sinnes must be left to the judgement of God and infirmities must be otherwise dealt withall mildly with lesse censures Gal. 6.1 3 4. secretsins secretly reproved Math. 18. onely publique sins to be publiquely censured and the offender to be excluded and yet not at first but as in the matter of the Leper so he must not presently expell him the Church but admonish him the first and second time Tit. 3.10 11. and then expell him if he persist obstinatly in it This being the last censure and the greatest As Physitians seek all meanes to cure before they cut off a member For the people to learn to submit themselves to the censure of the Ministers of the Church Vse 3 as Hebr. 13.17 Obey them that have the oversight of you and submit your selves for they watch for your soules as they that must give accounts that they may doe it with joy and not with griefe for that is unprofitable unto you to doe as they say and be ruled by their censure and that first for their own good 1 Cor. 5.5 be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Excommunitio est medicina Eclesiae For even excommunication is the Churches medicine It cast not off from the whole Church but from a particular congregation or one visible Church to keepe him from infecting others and to recover him from his own corruption The not yeelding is the rebelling against Christ who hath so commanded his and not carrying his yoake here is to deprive themselves of the Crowne there yea and when they are cut off from a particular Church to persist and contend it is to cut themselves of from the whole whereas to submit and to seek the effect off it is their good as it was Onesimus his and as a bone that is broken if it be well set groweth stronger againe so is it with them They who have the charge of others Doctrine by God committed unto them are guilty of the offences that are committed by them Ezech. 33.8 if they be not carefull to censure them for them so is it here and vers 9. When I shall say unto the wicked O wicked man thou shalt dye the death if thou doest not speake and admonish the wicked of his way that wicked man shal dy for his iniquity but his blood will I require at thine hand Yea the Magistrates doe sin in not punishing Nehe. 13.17 2 Sam. 3.38 39. and for this is it thought that law was made Num. 35.31 Yee shall take no recompence for the life of the murtherer which is worthy to dy but he shall be put to death For by that he should give others incouragement to kill and make also the sin his own yea and as the peoples sins are the Ministers and Magistrates so the Childrens sinnes are the Parents 1 Sam. 2.29 Wherefore hast thou kicked against my sacrifice and my offering which I commanded in my tabernacle and honourest thy children above mee to make you selves fat with the first fruits of all the offerings of Israel my people said the Lord to Eli when yet his sonnes only were guilty Because every man is commanded to reprove his brother Reas 1 his friend Levit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne If he may not beare with the faults of his friends lesse of children servants subjects people where not only the generall charge is in the command but a speciall one also and so the twofold cord binds them Because every man is bound to prevent sinne as much as lyes in him specially the sins of his charge but he that reproves not Reas 2 corrects not censures not punisheth not according to his place prevents not sinne Because every one that scapes without these or some of these is hartned and incouraged to commit other sinnes and others of the same condition by him servants subjects c. Because they are made keepers of both tables Reas 3 such as ought to looke that both tables should be kept therefore the command touching them is made the sinew strength of the other that if they be obeyed the other are better kept if they doe their duty the breaches of the other are better withstood and therefore some think the law of the ton Commandements was given to Moses the Magistrate for them all Exod. 19. It shews the wretched estate of Ministers Magistrates Vse 1 Mrs. Parents if they neglect reproving correcting punishing censuring as their place requireth they have their Bill of indictment increased against the great day by the sinnes of other men This teacheth us that those who have charge of others Vse 2 have a farre greater account to make then those who have not for it is enough for those if they keep themselves from their owne wickednesse the other must be carefull to keep others in good course and so from sinne The governours must care for those who live under them the householder for such as are under his roofe the Prince for such as are within his Realm it is not enough they serve God themselves but they must cause others to doe ikewise as Abraham Gen. 18.19 and as Joshua 24.13 the Master must looke his servant keep the Sabbath to him is the command Exod. 20.10 he must come with his traine to the house of God Psal 42.4 he must prepare himselfe for the Sacrament and charge his and sanctifie them Job 1.5 yea he must correct censure and punish unlesse he will have their sinnes fall on him if he thinke he have not personall sins enough of his owne let him be herein carelesse but he that thinks he hath enough and too many of his owne to answer for let him seek to restrain others committed to his charge by his censures and power that he may be free from them which is done two waies and two things are required of him that he keep himself free from others mens sins The first is to pry and enquire into the lives of those that are committed unto him into their carriage and behaviour that he may see what is amisse It is enough for a
so long for we use to weigh more those things we write then those we speake Secondly that if he put her away he was not allowed atall to take her againe and therefore to make him not to doe it but advisedly when happily upon second thoughts he would not doe it Thirdly if he gave her a bill of divorce it must expresse the cause why he did it clearing her that it was not for adultery and accusing himselfe that it was for some other slight cause which he ought and would if there had been any love in him at all have covered All which sheweth that God did it for their infirmities and would have restrained them from it by this meanes and that he granted unto them was onely judiciall that is so much as might free them from the hand of the Magistrate that they were not punishable by him but not that which made it no sinne against the law morrall and before him they were onely freed in fore civili non conscientiae It is like to our law of usury which frees men from punishment of the law if they take not above such a summe but frees them not from sin before God providing for the good of the borrower both that they might borrow and when they did not be too much oppressed but so he that lends is an usurer and so a thiefe before God So in this For the Lord as a wise law-giver in his judiciall lawes permitted in a civill respect some things evill in themselves for the avoiding of a greater mischiefe not to allow or justifie the same from the guilt of sinne as before him in the court of conscience but to exempt the same from civil punishment in the external court before the Magistrate such is this we speake of Hence it is that we read not in the Scripture of any man of note for piety and holinesse which ever used this or ever gave any wife a bill of divorce For whereas Abraham put away Hagar and Ismael it is not against this for as he did it by the counsell of the wife so by the commandement of God Gen. 21.12 And none that were godly using or practising it once though they were subject to the same inconveniences that others were and so shewes that they held it not simply and in conscience lawfull Againe they say that 1 Cor. 7. the Apostle allowes divorce for another cause It is answered that the Apostle speaketh not of a divorce but of a disertion not of putting away the wife for any fault of hers but when she forsakes the husband for the faith and piety that is in him and so è contra for the Apostle onely saith if the unbeleeving depart let him depart But allowes not the beleever in any sort to put away the unbeleever nay commands him to live with her if she will abide with him And so onely enjoyneth him to suffer a disertion not to make a divorce And so this establisheth no other cause Againe they say if for adultery then much more for crimes greater then it and so there are more causes of divorce This will be answered out of the former for if the Apostle allow not for infidelity then not for greater for that is sure farre greater and if their reason were good then would this follow infidelity is a greater sinne then adultery therefore ought a man to be put to death for that becauses for this he owes to dye by Gods law Againe adultery doth not make the divorce because of the greatnesse of the sin but because of the opposition of it to marriage it is far more contrary to it The reason is because in marriage man and wife ought to be one flesh Now adultery is that which doth divide them and make not one but two And so doth neither infidelity blasphemy idolatry neither any such sin For these and the like sins are more repugnant to God and separate men from him more then adultery but it is more opposite to Matrimony which is manifest because amongst infidells idolaters and blasphemers marriage is good and lawfull though not holy Other things they object as coldnesse and inability of some incurable disease if the one goe about to kill or poyson the other if the civill lawes allow it But they are answered that some of these may hinder a marriage it be not not breake it when it is In others the Magistrate is to be looked to for helpe The lawes of Magistrates causing divorce for other things if they be capitall they ought put them to death and so end the controversie If criminall of lesse force their law is against the law of God and not tolerable To reprove and condemne all those who practise contrary Vse 2 who though the law allow not other divorces but for adultery yet they upon dislike they take at their wives or liking of others make nothing to send them home to their friends and live separated from them and onely for their lusts sake beare more indignity and discontent from a harlot in a yeare then they had from their lawfull wives in many yeares before hearkening to such bad counsellors as Memucan was to the King Ahashuerosh Ester 16.19 perswading him to put away Vashti for one disobedience and for some miscarriage to send her away and take another in her place forgetting as S. August speaketh to Polletius that they are Christians and therefore that they ought to be prone and inclinable 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 Not as the Disciples inferred upon it Vse 3 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
either perfectly which is either in this life by imputation of his holinesse putting on his garments upon them as Ionathan did to David after their league or else in the life to come by full perfection inherent when they shall be like him in holinesse and glory Or it is partially and begunne in this life whereas they are inlightned as the Moone by the Sunne yet have their spots their errors so are they sanctified and put in a new hew as the fuller doth a cloth or garment yet the old threeds appeare in them Of this is it here spoken and for this is he thus called and to this tends that 1 Corinthians 1.30 But ye are of him in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption And Cap. 6.11 and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Heb. 2.11 Ephes 5.26 VERS III. And he shall sit downe to try and fine the silver he shall even fine the sonnes of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in righteousnesse AND he shall sit downe to try He shall sit downe to try and fine the silver The third similitude by which Christ is described is from the Goldsmith The summe is that as he sitting in his shoppe by his fornace doth purge the drosse and corruption from the silver so will Christ purge corruption from those which are his He shall sit Noting the dilligence and constancy and care of Christ in this worke i. He shall not doe it lightly or cursorily but seriously and dilligently being marveylous attentive upon the worke for then we sit when we would doe any thing seriously and with all care and endeavour So Psal 1.1 and 50.20 And fine the silver Septuag and fining as silver or as a man that fineth silver for the Hebrewes often omit the note of similitude and the people some thinke is compared to silver because they are so excellent in respect of others which are but iron to them Some because silver hath this of it nature that it is most mixed with other mettalls and mineralls and by the fire is made most pure so they by the vertue of Christs death And he shall purge the sonnes of Levi. The parties whom he should purge understanding not those who were such by nature but such as were spirituall Priests such as were true and lawfull Priests dedicated to the perpetuall and holy service of God And purifie them as gold and silver Hee expresseth the same thing againe and againe that it might be more certaine and firme and to shew that their purity should be very great for these mettals are of all others most accurately purged with the fire lest any rust or drosse should remaine with them That they may bring offerings Here is an effect of Christ purging of them that their sacrifices being polluted and corrupt before should now be pure and holy and be made acceptable to the Lord. In these words are noted the purity of them in the next the acceptablenesse of them Christ is to his as a Goldsmith Doctrine or Goldfiner he that purgeth and purifieth them from their drosse of sinne and corruption which is as the former perfectly in the life to come when as all blots and every spot shall be removed Ephes 5.27 or partially in this life where as all is pardoned so purged but not whole sinne neither if it were can he be perfectly free because living in an infected ayre they cannot but draw in some corruption which though it prevaile not to death yet it will corrupt them still and infect them But Christ he purgeth them and hence is washing of us given unto him Revel 1.5 and cleansing 1 John 1.7 And the baptisme of spirit and fire Matth. 3.11 that as fire he takes away drosse and rust Hence he is said to be Iesus Matth. 1.21 because he saves his people from their sinnes not à culpa onely and à poena but à contagione Hence that Rom. 6.3 we are partakers of his death to make us to dye to sinne and sinne to dye in us Galat 6.14 Because he might make way for holinesse and purity Reason 1 for else the new man cannot be put on unlesse the old man be destroyed men cannot be renued in the spirit of their mindes unlesse they cast off the old man and he be taken from them As the Serpent cannot receive new strength unlesse she first put off her old skin or coate passing and pressed by the straitnesse of her denne or hole So cannot we put on the new unlesse we put off the old August de doct Christi lib. 2. cap. 16. Therefore to make way for that Christ first must purge us from sinne Because he might make us like him Reason 2 he was made like us in all things save in sinne this makes us unlike this then will he take and purge from us that we might be as he without sinne Because we might serve him Reason 3 he desires to have service from us which cannot be unlesse he purge away sinne and destroy it in us for else we shall serve it and we cannot serve two masters Therefore hee destroyes this that wee might not serve it Rom. 6.6 And so might be free to serve him Luke 1.74 To try and fine the silver Drosse is not easily separated from mettall and silver but with the violence and heat of the fire is it tryed and fined insinuating unto us by this how hardly and with what force sin is separated from us how close it sticks by us and with what a doe it is separated The sinnes and corruptions of Gods children sit close to them Doctrine and cleave fast are not to be separated but with much force and violence As drosse to silver Heb. 12.1 To shew this belong those speeches of sacrificing Galat. 5.24 Of mortifying Collo 3.5 of cutting off and pulling out the right hand and right eies Mat. 5.29 30. proved also by that Jer. 13.23 Can the blacke Moore change his skin Or the Leopard his spots Then may ye also do good that are accustomed to do evill And Mich 6.7 Men wil give any thing rather then part with sin Because it is naturall unto them as to others Reason 1 brought into the world with them Now as the proverbe That which is bred in the bone will hardly out of the flesh And as naturall and hereditarie diseases stricke the fastest and most heard to be cured so it is of sinne Because besides nature Reason 2 custome and continuance in them is adjoyned now custome is another nature and things bound with such a twofold cord both so strong will hardly be separated Custom oftentimes prevailes much and jura didicit immitare naturae Saint Chrysost But when custome and nature are joyned together who or what shall alter them No
as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not This teacheth all to whom I am to speake Vse 2 first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere vos autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet boc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning God will punish his Doctrine even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Because hee loves his owne Reas 1 therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.32 when we are judged we are chastened of the Lord that we should not be condemned with the world Because he would be justified Reas 2 not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Because he may manifest his hatred of sinne Reas 3 when he punisheth it not in those that are wicked onely whose persons he may seeme to hate but in
upon them with indignation and wrath the wrath it self is heavy the messenger of death what when such a thunder shall bring such horrible haile Be admonished then you wicked ones great and small he respects not persons and do not make sport of your sins thinke not when God shall come to judgement your riches or honours will beare it out for not as he is a Judge much lesse as he is an irefull one and full of wrath and comes with indignation will he be abused For ever The continuance and perpetutity of Gods wrath upon the wicked it is not for a while but for ever The punishments and judgments of the wicked Doctrine though often long in comming they are alwayes long in continuance they are utter and perpetuall destructions So here for ever Isa 27.7 8. Psal 37.18 19 20. Jer. 30.11 Mich. 7.10 And as in this life much more in that to come Jude vers 13. Math. 25. Because they have hearts Reason 1 that cannot repent nor remove the cause of these judgments their sinnes These then cleaving fast to them Rom. 2.5 no marvell though the other be fastened upon them Because justice requires to punish proportionably their sinnes are infinit Reason 2 not in time not in quantity yet in relation of person sins increase by the person committing and against whom as in our State the same offence against the King is great then against another man This Vse 1 as the former teacheth a manifest and smoother difference betwixt the correction of the good and the punishments of the wicked when one is temporary the other perpetuall and eternall here and after with his he deales onely in the branches with the wicked in the roots his are as vines the other as bryers and thornes The husbandmen though they set the fire often to the thornes and use the axe to the rooting and stocking of them up yet to the vines doe they never sometimes they unbare the root and use a pruning knife to prune and purge them that they may abide still in the Vineyard and bring forth fruit To teach us to see the folly of the wicked Vse 2 and not to imitate their practise in sin for their pleasure seeing their judgments are thus Job 21.6 Rev. 2.27 Not to envy their prosperity or be offended with their flourishing estate Vse 3 vide Mich. 7.10 ult VERSE V. And your eyes shall see it and yee shall say The Lord will be magnified upon the border of Israel ANd your eyes shall see it The second witnes of Gods judgments upon Edom the Church her eyes should see it these God cals to give testimony of it and that they should bee witnesses without exception he sayth they should see for one eye witnes is more then ten others for it is a sence nothing so soone deceived as the hearing by it wee judge more certainely that is I have said it it shall be most certainely my threatnings shall not bee in vaine for your eyes shall see it which unlesse I make my word good cannot bee and thou shalt be a witnesse that thou mayst see when no such thing is befallen thee that then I love thee Seeing after the Hebrew is put for seeing with pleasure and delight when or because that comes to passe we wished So here and Mich. 7.10 Psal 54.7 35.21 To this not to the second sentence some adde The border of Israel and read from the border not upon and so it is they being safe in their own coast and borders should thence behold the judgment of God so manifest and perspicuous they should be in the ruine and overthow of the wicked The judgments God threatens against the wicked Doctr. hee certainly performs his decrees for justice and punishment are as certaine as for mercy and blessings So here and Numb 23.19 God is not a man that he should lye neither the sonne of man that hee should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 1 Sam. 15.29 And also the strength of Israel will not lye nor repent for he is not a man that he should repent Hosea 13.14 Matth. 24.35 Isa 14.24 Because he is without all change himself Reas 1 therefore his decrees Mal. 3.6 Gen. 1.17 For he and his word are all one Because he cannot be resisted Isa 46.10 Rom. 9.19 Reas 2 For then he should not be omnipotent but another as strong and mighty as he but he is and none like him The Church and Children of God Doctrine may rejoyce at the destruction and fall of their enemies Mich. 7.10 As God will have testimony from the wicked Doctrine of his judgements so especially will he have his Church and Children witnesses of them So here Therefore did he in the sight of Israel lay so many plagues and judgments upon Aegypt Pharaoh and his people and his finall destruction in their sight they standing upon the shoare he and his Host drowning in the Sea Exod. 14. Hence is it Psal 58.10 The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the bloud of the wicked and Psal 97.8 Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Mich. 7.10 Because they might feare Reas 1 and be affected with them to grow better and to restraine and reforme their wayes by them If the judgments of men must effect such a thing in them Deut. 13.11 much more the judgments of God And if the hearing of them more the sight for this affecteth more as to pitty and compassion to joy and gladnesse to anger and wrath so to sorrow and dislike Because they might magnifie and praise him his wisedome Reas 2 power justice as here for though he wring it from the wicked where it seemes to be without partiality as not this yet is this farre more acceptable to him their praises as their prayers for they are done willingly cheerefully sincerely all which he loves Besides they are from those he loves and so the things better affected To teach every one that is Gods Vse what is his duty what he ought to doe namely not to shut his eyes at the judgments of God but to open them wide and to behold all his judgments It is the part of children to observe all the workes of their fathers that they may imitate some and admire others love them for some and feare them for others yea their workes whether they touch themselves or their fellow-brethren or the hired servants so is it the part of Gods children to observe all his workes his meeknesse mercifulnesse goodnesse patience and long suffering to admire them to imitate his bounty care providence and riches in benefits towards them to love him his judgments to feare him If upon their brethren to know they must looke for the same as they hope for the goods and blessings so expect the evill and correction If upon hirelings
ethe 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 nor 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 child-like feare* It is not the outward worke that dislikes thee and externall act of sinne only but even the desires Ista sagitta timor qui configit interficit carnis desideria Ber. 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 stave 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 enough from God and the godly are troubled they can not 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 timer a chaste feare T is one thing to feare God lest he send thee to Hell 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 sedex timore poenae iste castus est quia venit ex amore Dei quem amlecteris August in 1 Joh. 4 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 Quem metuunt oderunt quem oderunt periisse cupiunt and they desire he may perish whom they hate 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 Secndly 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 a reverent dread and yet delightfull such as the Angels
danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God This teacheth us that undoubtedly there is a great want of this feare amongst most Vse 1 because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Particularly every man may try himselfe Vse 2 whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Because they know there is no wisdome nor power against the Lord Reas 1 and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Because it will make every man out of love and liking with all things he hath Reas 2 and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment This as the former sheweth that many men are destitute of this feare Vse 1 they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Particularly every man may try himselfe whether he hath this feare or no Vse 2 where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why thou standst upon thy credit for if thou make open
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 They who come to the publique service of God Doctrine 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. Because God else will not accept their service for he first looks to their person Reas 1 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 Because else that which God offers and gives to them Reas 2 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 To reprove all such as have no care to purge and purifie themselves before they come unto the house of God Vse 1 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 nor he shall suffer as contnmax 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 not 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 To teach every one to labour to be holy when he commeth to Gods house Vse 2 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 corrupt this must needs be hurtfull unto us unlesse we
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 To teach as many as desire and love the pure worship of God Vse 2 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 To admonish the Ministers Vse 3 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 shold 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 No person can be free from the judgements of God Doctrine 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. Because when he cannot be sanctified in them he will be glorified Levit. 10.3 that is Reason 1 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 Because he might either purge their present condition Reason 2 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 Then from the judgements of God upon men Vse 1 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 oner ari convitiis qui tanto bono abutatur Non enim si Judas proditor fuit hoc Apostolicae professionis crimen sed unsus tantum viri mens improba fuit medici quidem multi carnifices sunt qui pro medelis venenum propinant nec tamen arteÌ„ vitupero sed qui arte sua iniquâ—s 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 Physitians are murtherers who poyson in stead of curing yet I condemne not the Art but such as abuse it Many Mariners make shipwracke yet we condemne not the Art of Navigation but their badnesse And mens mindes who in such things must needs be occupied should rather exercise themselves to meditate of the justice of God and to justifie him that spares not sinne no not in those who are most nigh unto him giving a purgation as it were to his owne house as David said he would do to his Psal 101. And laying the fault where it is not upon the profession but the person In this Iobs friends were better then many who of the two when they could not sound the depth of Gods dealing they accused him rather then his profession that he had been but an hypocrite in it And as not anothers profession so never his own where he findes Gods judgements in it As many men draw neere to God and take some holy profession upon them and thinke then all should be safe with them and then feare nothing which when it befalleth unto them begin to contemne their profession as the Jewes Jer. 44.15.16.17.18 so they But as the Jewes never considered their present corrupt service of God nor their by-past corruption and Idolatry unrepented of vers 21. whereby they might have seen that it came upon them for that not for their profession So with these To teach all who draw neere to the Lord Vse
To convince of sinne all such Vse as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver The people ought to heare and receive Doctrine to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11.2 Tim. 3.4 Because they are his people Reason 1 servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Because the whole is either concerning God or themselves Reason 2 God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good This will serve to reprove many Vse 1 and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who think many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reprooses threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God Vse 2 as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were touched And indeed it is fearfull for it argues he was either an hypocrite before or else by reason of some security and carelesnesse over his own spirituall estate he is fallen into a spirituall disease and some sins he had not before and refusing the remedies or the bitter potion which should recover him he must needs putrifie more The body that is sicke and the part that is wounded if either the remedy be rejected or the salve be pulled off when it is applied will doubtlesse grow worse As he that is sore sicke and grievously wounded gives hope of his recovery while he will submit himselfe to his Physitian and take whatsoever he prescribes him but he that is but a little ill and refuseth to hearken or receive any thing gives no hope at all though his hurt be the lesse So in this Therefore men who would save themselves must receive the whole They who will shew themselves dutifull and loyall either his spouse or children must be content to be reproved and chid when they have given cause and never love the lesse as well as cherished And it is a good signe of a good heart that likes his Ministery best which will reprove and chide him and not his that will sooth and flatter him For he is the Messenger of the Lord. The reason of the former The Priest is Gods Messenger therefore must he be such and such The Lord he useth the ministery of man in revealing his will to
the end Isa 26.14 Both the master and the servant Both him that wakeneth and exciteth and him that is wakened and answereth the call meaning the whole house and family should be cut off God judgements against the wicked rest not in them onely Doctrine but also are extended to their families seed and posterity Isa 26.14 and destroyed all their memory Out of the Tabernacle of Iaakob That is take them out of the land of the living bringeth death upon them and putteth an end to their daies and letteth them be no longer among the living Though it may reach to their cutting off from heaven yea it containeth this whence It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Doctrine Isaiah 26.14 and scattered them And him that offereth an offering Or him also that offered Though he offer noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things as sacrifices or fastings or outward hearing and multitude of prayers though they continue in their sinnes It is the nature and practice of carnall and naturall men Doctrine when the judgements of God are denounced against their sinnes and the wrath of God declared against them To take any course to free and deliver themselves from them and to appease his wrath rather then humble themselves and forsake their sinnes And sometimes by flying to humane helpes sometimes by religiousenesse as by offerings or fastings afflicting the body outward hearing and multitude of praying and such like It is manifest in these so in Saul 1 Sam. 15.14.15 And Hezekiah when he was led by nature and the common course of men 2 Kings 18.14 So in them Mich 6.6.7 and Isai 58.2.3 c. Because it is naturall unto them Reason they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. To see the policy of Antichrist and the Church of Rome Vse who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne and so freedome from the judgements of God never once making mention of true repentance or forsaking of their sinne As the Sacrament of pennance almes-deeds forgiving of injuries and offences abundance of charity holy water sprinkled devout beating of the breast whipping of themselves pilgrimages all sorts of good workes And as the Rhemist in Math. 10. ver 12. Episcopall blessing for Christs death with them doth not take away daily sinnes but originall the sacrifice of the Masse doth that * Sicut cor Pus Domini semel oblatum est in cruce pro debita origi nali sic of fertur jugiter pro nostris quotidianis delictis in altari Thomas de sacra Altaris So as the body of our Lord was once offered upon the crosse for our originall debt so it is continually offered upon the altar for our daily sinnes And Catharinus in libro impresso Romae writeth * Christi passionem pro originali tantuÌ„â—eccato satisfecisse actualibus baptis antecedentibus missam vero satisfacere pro peccatis baptismum primam justificationem sequentibus Catharinus in libro impresso Romae That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme but the Masse satisfies for sinnes committed after baptisme and our first justification Finally to say nothing of their Jubile and their Ladies Psalter and her Pantofle and an hundred such things And him that offereth an offering Though he offer an offering and thinke thereby to escape and appease Gods wrath yet shall he not prevaile nor escape In vaine do men thinke to appease the wrath of God Doctrine and to escape his judgements when he is angry and threatneth by any outward means as offerings fastings prayers and such performance of parts of his worship they remaining impenitent in their sinnes and keeping them still So is it here and manifest in that Micha 6.6.7.8 and Isaiah 58. à 2. ad finem Psal 51.16.17 Because God is a Spirit Reason 1 and he will be worshipped in spirit and truth outward things onely cannot please him being different from his nature yea they that onely bring them worship him neither in Spirit nor truth but in body and outward things in hypocrisie and dissembling c. Because all offerings a man brings to God Reason 2 all outward service he performes to him is accepted not for it selfe but if it be it is for him or else rejected for him and not he for it for though men which are corrupt doe accept men for their gifts and disliking their persons yet feeling from their purses they will soone change their mindes and like of them whatsoever they disliked before shall be excused and lessened It is not so with God he accepts men not for their gifts but their gifts for them or else rejects them and their gifts Because they shew more contempt against the Lord Reason 3 then if they never sought him with any such meanes or came before him which is manifest thus A man hath offended his Prince for which he threatneth and menaceth him to execute or destroy him If he seek not to him at all by any outward means or come not to him when he is summoned it is but contumacy not contempt for he may doe it out of feare Now contempt and feare cannot stand together in one subject but if he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this By the former poynt wee saw the policy of Popery Vse 1 by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if rhey should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull
marvell when most parents care onely for their owne bodies and not for their soules How should they care for the soules of their children seeing charity ever begins at home To them the Prophet speaketh at least by way of allusion as it is applyed by some of the learned Haggai 1.2.4 They say it is not yet time to looke to Gods house and his worke that when they are old they are afraid to be young Saints they or theirs they let Gods house lye waste and his field grow over with weeds the soules of themselves and their children If they would consider their wayes in their hearts they should finde God plagues us for this sinne as for others verse 6.7 If any man should hang thy house and adorne it with cloath of gold and hanging of Arras and should compell thee to sit naked in ashes wouldst thou take it well thou wouldst not Now not another but thou thy selfe adornest the house of thy soule with gold and pearles and suffers thy soule to sit in filthinesse and corruption so of thy children How shall God take it at thy hands Knowest thou not that the Prince of the Citie ought to be magnifically deckt Chrysost de diversis hom 70. Let every man then remit off his care for the one and increase it for the other And let it not be true in this that the Kings work and the Church worke is most negligently looked to But as Kish Sauls father ceased earing for the Asses and cared for Saul who must be King so for the soule seeke to have it nourished and decked and adorned And wherefore one Because he sought a godly seed The end of marriage noted and the reason why still God appoints but one for one and hath not allowed Bygamy or Polygamy but codemnes it Of which then first Polygamy is simply wicked impious and unlawfull this is Doctrine for a man to have two or moe wives or one woman two or moe husbands The learned make two kinds of Polygamy first when a man hath two wives but successively one after the death of the other touching which now there is no controversie neither ever was it sinne in the Court of Conscience how heretically soever Tertullian after his fall disputeth against it or how hotly soever Hierom opposeth it under the name of Bygamy against Iovinian and others Secondly when one man hath two or many wives and è contra of which is here spoken and condemned Further it is condemned by the Scripture Gen. 2.24 Cleave to his wife not wives Hier they one flesh one cannot be so with many And if any except that two is not there expressed he may finde it Matth. 19.5 Further vers 9. And if he that puts her away may not doe it what he that keeps her If adultery in the one how not in the other Prov. 5.18.19 None of which can be if many wives be taken 1 Cor. 7.2 To avoid fornication let every man have his wife and let every woman have her owne husband His wife saith the Apostle not wives and her owne or proper husband not such an one as is common to her and another Ephes 5.25 Christ had and hath but one Church So Ierome reasoneth against Iovinian inveighing against Lamech the first Polygamist who as he saith had divided one rib into two Reasons against this besides that the Spirit of God hath here set downe we adde these First no man may take that which is anothers and give it to another without the knowledge and consent of him that is owner of it Now the man hath not power over his owne body but his wife 1 Cor. 7.4 And if it may be supposed she may remit her right besides that she hath no power to it for God gave it her but for herselfe and not to translate it whither she will In God himselfe remaines the full right who will not remit it if she will Secondly they must not defraud one another of their company fellowship and due benevolence 1 Cor. 7. But this they must needs doe if they have many So we may see it Gen. 30.15 Thirdly because the love betwixt them ought to be in the highest degree being one flesh and one bone In respect of her he ought to love none else Now friendship and love in the highest degree saith S. Augustine by the light of reason cannot be betwixt many for the more it is extended to many there must needs be remission of it towards every one And in Polygamy it is manifest that for the love of one the rest are contemned and made as hand-maids to her and she onely ruleth Fourthly because heathen men by the light of nature have condemned it though some of them did practise it as Laban Gen. 31.50 If thou shalt vex my daughters or shalt take wives besides my daughters there is no man with us behold God is witnesse between thee and me Also the Roman Emperours Dioclesian and Maximian decreed that none under the power of the Romanes should have two wives seeing that in the edict of the Pretor such a man is to be accounted infamous Divers such lawes there are so that Arcadius and Honorius would not permit the Jewes their Polygamy Socrat. hist lib. 4. cap. 26. edit Christopher p. 672. onely Socrates reporteth in his Eccles hist lib. 4.31 that Valentinian having Severa married Iustina And to cover his filthinesse made an Act that it might be lawfull for a man to have two wives but that law was rejected and condemned afterwards and that very shortly This being a truth Vse 1 serves to confute all of the contrary minde as sometime was that Apostata Bernard Ochin who hath written certaine dialogues and laboured to establish this against the word of God Infinite it were to trouble you with all yet some The greatest is the examples of many of the holy Fathers as recorded in the Scripture who had many wives and are no where reproved I answer First it followes not Their reproofe is not set downe therefore it was not for seeing the Prophet Malachy reproves it why may it not be supposed others did so Besides many things were done that we never finde reproved which argues not the lawfulnesse of them The incest of Iacob and Lot Davids judgement against Mephibosheth and with Siba and such like Thirdly if it were not yet we live by precept not example Fourthly the multitude nor the greatnesse of offenders will excuse neither can antiquity prescribe against the word of God But as for the Fathers it is answered by the learned First that God remitted his law to them which appeares say they because he neither reproved it by his Prophets neither did he at the publishing of the Law expressely condemne it as he did some others as incest Levit. 19. before they thinke Iacobs marriage of two sisters was lawfull therefore he remitted his law yet so as they were not without all sinne in it For sinne they consider either as an aberration
upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery Doctrine is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Because as Christ himselfe giveth the reason Reason 1 the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Because this were for man to take upon him to sever that which God hath joyned Reason 2 when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it To reprove all those who allow and contend for many other causes that divorces may be made besides adultery Vse 1 which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a bill of divorcement and put it in her hand and send her out of his house To which I answer and oppose Math. 19. so that if it were lawfull then yet not now neither doe I herein make Christ contrary to the decrees of God by Moses but we must understand that that law in Deuteronomy was a civill and judiciall law And Christ he meddles not with civill or judiciall courses but morrall things For they who governe common wealths propound this end unto themselves that if two evills or two inconveniences happen and meete they admit the lesse lest they fall into the greater As in some Cities they have admitted stewes and harlots to avoide as they say greater evills which the law of God will not suffer in his common wealth And so to this purpose of marriage when unhappy unfit and unequall marriages are made the one of these two inconveniences seemed to be necessarily that they who hated their wives would either perpetually afflict and vex them and at length kill them or they must have liberty to put them away The permission argues no simple lawfulnesse This latter was thought more tolerable therefore it was allowed in that common wealth but so allowed as if God by it would make them keepe their wives and use them better For first God would have him make a bill of divorce by that to affect so hard cruell a husband to drive him to consider what an unfit unworthy a thing it was for him to put away one he had enjoyed
necessary to salvation Christ is most holy and pure without spot and blemish of sin Doctr. 3 a Sun of Righteousnesse They who are Gods elected and called Doctr. 4 have health under the wings of Christ i. have their sinns purged their spirituall sores cured and they made holy and sanctified 1. Cor. 6.11 Rom. 8.10 Gal. 5.24 Eph. 5.26.27 Because they are made one with Christ and joyned with him Reason 1 and so being in Christ are new creatures 2. Cor. 5.17 New in quality and condition being made partakers of the divine nature 2. Pet. 1.4 as iron put into the fire remains so in the substance but yet is pulled forth wholly burning like fire The same substance with the name remaineth the heat shining brightnesse other accidents are not the irons but the fires Because as a cause of this Reason 2 they being one with him must needs pertake of his spirit and have life from him as members and this life is holynesse They are sanctified wholly 1. Thes 5.23 The mind inlightned with the true knowledge of God Col. 1.9 The memory keeps and remembers that which is agreeable to Gods will wheras naturally it best remembreth lewdnesse and vanity Psal 119.11 The word is hid in the heart The will is sanctified so farre as it is freed from sin that it can will and chuse that which is good and acceptable to God and refuse that which is evill Phil. 2.13 The affections are sanctified and move to that which is good to embrace it and eschew evill Rom. 12.9 The body is sanctified when the members are instruments of righteousnesse Rom. 6.13 And all is from Christ in whom they are and to whom they are joyned In Christ they have a gracious health of mind and spirit and body who tooke whole man In Christo habent c. Aug. de civit Dei lib. 10. c. 27. that he might heale the whole man of all pestilentiall contagion as Saint Aug. speakes But none hath this holinesse in perfection but in part and to dreame of a perfection is a Pelagian fancy contrary to experience conscience our owne confessions to God and to the word of God that hath taught us that we have but here the first fruits Rom. 8.23 And the full measure not accomplisht till after death Col. 3.4 In the meane time he is in hand with the cure and healing of us So that the state of the best is cleane in part and yet in part to be made cleane and must hearken to the Apostle 2. Cor. 7.1 To cleanse themselves from all filthinesse of flesh and spirit St. Bern. in Cant. serm 58. perfecting holinesse in the feare of God knowing they have still an army of vitious desires to fight against which are the Jebusites who dwel in our borders and may be subdued though they cannot be driven out This will answer the Papists slander Vse who affirme in their late pamphlets and by D. Bishop in his Epistle to the King that we say that to thinke of inherent righteousnesse and to stand just by it before God is to rase the foundation of religion and to make Christ a Pseudo-Christ If they understand it of being just imperfectly before God we none of us deny it but if as perfect righteousnesse in Gods sight we say it doth rase the foundation and justleth Christ out of his place and take away from him that honour which the Scripture hath given him to be called the Lord our Righteousnesse Jer. 33.16 and to defeate the worke of God by whom he is made unto us righteousnesse 1 Cor. 1.30 But this is injurious to the inestimable value of Christs blood God cloakes our sinne now and cures it too by degrees and afterward fully he cloaketh and covereth our iniquity with the righteousnesse of Christ which is not a short cloake that cannot cover two Bern. in Cant. 61. as Saint Bernard speakes but being a large and everlasting righteousnesse it will largely cover both thee and me They who are elected and called are redeemed that is are set at liberty and freed by Christ from sinne satan and death and shall goe forth as the words are here from sinne Rom. 7.5.6 Rom. 6.6.14 1 John 3.8 from Satan Joh. 12.31 Col. 1.13 from death heb 2.14 Because they are one with Christ and he having over come those enemies Reason 1 and delivered himselfe they must needs bee freed Because being one with him Reason 2 they have his spirit Now where the spirit is there is liberty 2 Cor. 3.17 Because they must Reason 3 and ought to serve him whose they are that is God which they cannot doe if still they be servants to sinne and Satan for if no man can serve two masters Mat. 6.24 who may in some case be subordinate to one another how may they serve such as are so farre opposite God and sinne Because God hath shewed mercy to pardon their sinne Reason 4 but to what end were that mercy if he should leave them in their former bondage as if one should pay the ransome of a captive and yet leave him still in thraldome Object We see many of them who are partakers of this redemption yet are still overcome of sin and are led captive to transgresse the commandement as Saint Paul was Rom. 7. Falling into sinnne Answer doth no way prove the dominion of sinne Sinne hath dominion when it raignes in a man and when man rebells not strives not against it but is ruled by it But when sinne is Cypr. de circums Epiph. in haeres 64. as Saint Cyprian speakes as a raging beast yet tied and chained up in the utmost passages of the soule Or as Epiphanius as a root sprouting out weeds yet still nipped and checked that they cannot have their growth Then sinne raignes not so that though by reason of this remainder of sinne a man be greatly hindred that he cannot doe the thing he would yet the thing that prevaileth in him is a wil desire of righteousnesse hungring and thirsting after it the drifr and purpose of his life tending wholly to it it is grievous to him that he failes and makes him cry out Rom. 7.27 O wretched man c. Those are still assaulted by Satan and hotly pursued by him Object so that they are no where free from his tentations therefore not freed It is a signe they are the rather freed not because they are tempted Answ but because they are so hotly pursued and have the feeling of them which before they had not and as Cyprian speakes The Divell is therefore more fierce because overcome and would faine conquer his conquerer So that though he goe about like a roaring Lyon 1 Pet. 5.9 yet they are able to resist him stedfast in the faith and so armed with the coate-armour of Gods spirit and his grace that though he may by violence now and then foile them yet doth he not overcome them and leade them captive but the more he assaults the more are
they inabled to repell him and resist his forces for they prove like a City that hath beene once besieged but not sacked ever after it will be better able to resist the like forces yea greater because they will fortifie the walls and breaches and encrease their munition and strength It falls out with men that enjoy their lands in peace and security they looke not into their evidences only keepe them in a box or chest but if any man lay claime to the least part and would wrest it from them then will they with diligence seeke them forth and looke them over and consult with Lawyers whereby they are able to answer the plea of the adversaries So it is with the spirituall estate Satan as Chrysostome speakes when he sees he can doe nothing either presently desists fearing lest he become a cause of more glory to us or if he do continue it is but to be revenged of them by troubling and vexing them whom he cannot overcome So that his assaults prove that they are freed from him as Pharoahs pursuing of Israel shewed they had escaped These still dye how are they then freed from it Object Answer They neither are nor can be free because the sentence is unchangeable Heb. 9.27 but they are freed from the dominion and tyranny of death yea from the hurt and evill that comes by it nay it is made to bring them many benefits It frees them from First the afflictions and miseries of this life yea though it seeme to come unto them somewhat untimely The righteous is taken away from the evill to come he shall enter into peace they shall rest in their beds Isai 57.1.2 1 Kings 14.13 Secondly from the fellowship of wicked men who vex their soules as the Sodomites did righteous Lots Thirdly they are freed by it from sinne Death is found to be profitable to the faithfull because it frees a man from the danger of sinning and puts him into a security of not sinning saith S. August So that in bringing death is by death destroyed as the viper of her brood Death had never entred but by sin and sin had never ended but by death Fourthly they are freed from the assaults of Satan and the world for they by it doe not only flie into the wildernesse to be free for many daies as the Church Rev. 12.6 but as the words are in the fifth verse they are caught up unto God and to his throne and so as favourites pursued are safe when they are in the Court specially in the presence chamber So much more here Besides these freedomes it brings great benefits First it is their passage into the presence of God where is fulnesse of joy an unpleasant gate but to a Princely Pallace Secondly it is an herald that fetches them to their glory and crowning from these earthly cottages 2 Cor. 5.1 Thirdly it restores our bodies more holy and pure unto us At length then what is death T is no more then to put off ones coate the body is as a garment and we lay it off but for a while by death to put it on againe a fresh It is comfort to as many as finde and feele the assaults of Satan and sinne Vse tempting and fighting and rebelling in him but not raigning or ruling in him or though sometime foiling him yet not leading him captive Rom. 6.12.13 Such may have comfort that they are redeemed by Christ Free indeed because the sonne hath made them free John 8.36 They must not measure their freedome and so their comforts by feeling no assaults For as Hierom to Heliodorus Then thou art most dangerously assaulted when thou knowest not that thou art assaulted We have to fight saith Saint Cyprian de mortalit with covetousnesse with unchastity with wrathfulnesse with ambition with carnall vices and with the enticements of the world Hereupon saith Saint August lib. 2. contr Iulian. God forbid that we should thinke holy Cyprian to have beene covetous because he fought with covetousnesse or wrathfull or ambitious or carnall or a lover of this world because he fought with them nay therefore was he none of these because he fought and strongly resisted these evill motions Healing under his wings It implies sickenesse among men Every man naturally of himselfe Doctrine and by himselfe is sicke full of diseases and sores that is of sinnes and corruptions and of all spirituall diseases Psal 51.5 Ezek. 16. Rom. 3.10 c. Ephes 2.3 And of every person may that be spoken which is spoken of the whole people Esay 1.6 From the sole of the foote to the head there is no soundnesse but wounds and bruises and putrifying sores Because of naturall parents who communicate their sinne and nature Reason 1 and beget in their owne likenesse Gen. 5.3 and so That that is borne of flesh is flesh John 3.6 T is propagated more then any naturall disease and outgrowes nature for we finde children sinning before they can either goe or speake Because they are without Christ who is life Reason 2 as the body without the soule so is the soule without Christ The soule departed the body is possessed of stinke corruption rottennesse wormes horror and becomes detestable so without without Christ the soule is full of the stench of guilt the corruption and rottennesse of sinne the worme of conscience the horror of infidelity So Chrysologus Because they are not regenerate then that is true Rom. 7.18 Reason 3 In me that is in my flesh dwelleth no good thing And if no good then much evil for there is no medium twixt these which are more opposite then health and sickenesse To let every man see what he is by nature Vse 1 as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens Vse 2 why they account the Ministers grievous and offensive to them and their enemies rather then friends which labour to reforme them t is because sinne and corruption is naturall to them and men can hardly endure to have a naturall sore defect or infirmity pointed at or noted much lesse to be dealt withall when it is not to be cured or removed without force without sharpe medicines cutting or searing or the like Is it any wonder it should be so here when to deale with sinne is like pulling out a right eye or cutting of an arme specially when custome is added to nature and pleasure and profit to both This makes them when they heare of sinne not to entertaine it as an admonition but to shunne it as a reproach and receive such not as Physitians that would cure them but as enemies that would kill them The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is Vse 3 because they are sicke men and want health and we know small things are burdensome to the
sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Every man naturally is a slave in captivity and bondage to Satan Doctrine sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Because they serve and obey sinne Reason 1 then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Because if they be slaves to sinne Reason 2 then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned This will teach us and warrant us what to judge of those men whom we shall heare Vse 1 if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson This will confute the Doctrine of Popery Vse 2 who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees They who are Gods elect and called shall grow up and encrease in graces Doctrine as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Because he will restore in them by Christ Reason 1 that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Because some doubt else may Reason 2 be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 This may put many a man to a quaere with himselfe Vse 1 and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him To perswade every one to endeavour to goe forward Vse 2 and to grow in grace and piety as the wicked grow worse and worse 2 Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their
in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248. 249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213. 214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57 59. 60. 64 67. 69. 71. 73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170. 171 he is our Prophet b 172. 173. be purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59. 60. 61. it must be holy b 89. the honour and prosperity of it b 240. 241. Church-robbers b 219. 220. 221 225. 228 229 Conference of godly b 261. Creation binds us to Gods service a 91. 92. Creatures have all power from God b 12. Credit not got by sin b 17. 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b. 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101. servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 4 5 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 168 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148 149 K Kingdomes dispoed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6. 7. God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of 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 126 130. 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 219 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
12 13. ad 20. See also many things to the purpose of this place in Gabr. Pennot Propugnac hum libert lib. 10. Ioh Wolphius in Addit ad Pet. Mart. 2. in Reg. 21. pag. 404. and in Weems Degen sonnes The Magitian Secondly and against the Adulterer The Lxx translate it into the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adulteresses 'T is the Mascul in the Hebr. Under this head also may bee referred all the sinnes usually treated of by Divines and Casuists under the 7th Commandement A sinne sentenced and severely punished by the Lawes of Nations even the very heathen for the Athenians Lacedemonians Romans See Plutarch in Parall passim For other Nations Alex. ab Alex. Genial Dier lib. 4. cap. 1. and Rhodigin lect Antiqu. lib. 21. c. 45.47 For the old French it is a notable story which is related by Ioh. Tritenhemius de Orig. Francorum pag. 304 in the first Tome of the Opus Historicum at Basil collected by Simon Schardius as is thought and conjectured by the Printer of Basan the King and highpriest of the Sicambri who were ancestors to the French that as his Lawes were severe against adultery and other like crimes so hee also was so strict in the execution of them that hee caused a sword and an halter to bee caried before him whithersoever he went and finding an accusation to bee true against his owne sonne Sedanus that hee had committed adultery he judged him to death and when his Nobles entreated him to reverse his sentence he said Strive not against justice you may sooner restraine the wind from blowing in the ayre then turne Basanus mind aside from the law And turning to his sonne hee said I kill thee not my sonne but the law which thou hast broken And therewithall in zeale to justice hee slew him with his owne hand This was about 280 yeares before Christ But especially for our owne ancestors the old Saxons it is an observable testimony which Corn. Tacitus Descr Germ. gives of their severity against this sinne upon which place Andr. Althanner and Jodocus Vuillichius in their commentaries upon Tacitus doe take occasion and justly too in my opinion to condemne the Remissenes of this age in punishing more sharpely what those times of ignorance did abhorre But I would rather in this point commend unto the Reader that zealous and effectuall Epistle of our country man Boniface Arch Bishop of Mentz unto Aethelbald King of the Mercians here in England where he relates that severity of the Saxons and urgeth much against this sinne The Epistle is in the Magdenburg Centur. Cent. 8. cap. 9. and from them in Mt. Fox Martyrol And it seemes there was much need of sharpe writing at that time when the people generally by the Kings example were given unto this sinne and like fed Horses neighing after their neighbours wives as appeares by another Epistle from the said Boniface to Heresfrid a godly Priest who as it seemes was sometimes called to preach in the Court of Aethelbald and might worke upon him Thirdly And against false Swearers Lxx that sweare by my Name upon a lye Pagnin that sweare lyingly Vulg. perjurers What the sinne is and how great see the Casuists and others on the third Commandement And how God hath punished it if there were no other example the lamentable issue of the battell at Varus where Vladistans the King of Hungary and Iulian the Cardinall were miserably defeated by the Turke will bee a sufficient monument to all succeeding times We have also two pregnant instances in Eadmerus his Historia Novorum published by the learned Selden lib. 1. pag. 5 6 lib. 5. page 124 125. But the sinne here is not onely Perjury when an oath taken is not kept but the very taking of a false oath So Piscator according to the Hebr. That sweare unto a false thing It may bee rendred adverbially That sweare falsely and to that sense our translation A sinne it is of an high nature for first there is a lie and then an oth made upon a lye Fourthly And against those that oppresse or defraud the hireling in his wages The Geneva That wrongfully keepe back the heirelings wages The Vulg. Who make cavills to detaine wages The Chald. and Lxx Who take away wages by violence and so Pagn The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare all these It is to defraud by calumny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by guile or by force This was Labans sinne Iacob complaines of him that he dealt hardly with him and deceived him and changed his wages ten times Genes 31.7.41 He changed his wages ten times that is often as the phrase is taken Numb 14.22 Iob. 19.3 Or it may bee he did indeed ten times in Iacobs sixe yeares service change his wages which by agreement was to arise from the Lambes that were yeaned which in Mesopotamia which was the Country where Iacob kept Labans flock yeaned twice a yeere but Laban partly thorough covetousnesse and partly through envy at Iacobs thriving might haply every half yeare be altering the agreement which was S. Augustines conjecture and is followed by Iunius and Pareus though they followed not his mistake occasioned by the Septuagint in reading the place Thou hast deceived me of my wages in ten lambs Of which see Sixt. Amama in his Antibarb Biblic pag. 427 428 who censures both the reading and the interpretation But to mee what ever becomes of the Reading yet it seemes the interpretation may stand good This sinne cryes in the eares of God Iam. 5.4 and hath a woe against it Ierem. 22.13 and was specially provided against in the law under Moses Deut. 24.14 15. The wages of the labourer must be payed as soon as hee hath done his worke because hee setteth his heart upon or lifteth his soule unto it that is he hath no other liveliehood nothing else whereby to maintaine his life or to trust unto Fifthly And against those that oppresse the widow the fatherles So I reade it with this supply though the verb bee not againe repeated but is to be repeated from the former member to make the sense cleare The Lxx Against them who oppresse widdowes by their power and strike or beate the fatherlesse The Widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solitary or silent or forsaken as Ierem. 51.5 Israel hath not been Hebr. widdowed forsaken and Esa 13.22 Desolate houses are called in Heb. Widowes See the metaphor Lament 1.1 which is like unto that of Virgil Aeneid 8. tam multis viduasset civibus urbem See Genes 38.11.14.2 Sam. 20.3 Esay 47.8 or the Widow in the Hebr. is called Silent because her husband being dead shee cannot so well speake in her owne cause or for her owne defence Therefore Gods care of Widowes was alwayes great Exod. 22.22 Deut. 10.18 and 24 17. Psal 49.9 and 68.5 Ierom. 49.11 And in the Christian Church the Apostles tooke care of them and specially for their sakes ordained Deacons who might see that they should
in further light Adde also Luk. 1.17 where observe that the word of the Lxx is not used theirs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but S. Lukes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evangelists Apostles though usually they follow yet sometimes take liberty to depart frō the Lxx concerning the vulgar Latine translation Ioh. Gagneius a Sorbonist professeth hee cannot tell the meaning of it but falls very foule upon Cardinall Cajetan Yet his owne conjecture of the misplacing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in the originall text is bold See him ad loc together with Beza his larger Annotations on the same place Lest I come and smite the Earth with a curse The coherence of this and the meaning see before Objection 2. and the Answer Lest I come The comming of Christ is not uncertaine but the smiting I reade it lest I smite when I come And smite the Earth S. Hier. earthly men not Iudaea onely though sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for a particular region as Genes 41.57 Esay 13.5 yet probably the calamity of the Iewes may be principally respected With a curse Geneva cursing Chald. extermination Pagnin slaughter The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I smite the earth with utter destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is An utter curse or Devoting to ruine which Cherem the Rabbins say doth enter into the members of the body the number of which they observe to bee according to the numerall letters of this word The Iewes had three sorts of Anathema's 1. Niddui Rejection or Removing Hee that was Menuddeth was removed out of the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 Thus they hold Caine was excommunicate Genes 4.14 Esay 66.5 This was of the nature of profligation or proscription among the Romans 2. Cherem which is more properly that which is Anathema among the Greeks which is the curse that they layd upon him whom they put out of the Synagogue if he mended not A giving over to Satan 1 Cor. 5.5.1 Tim. 1.20 At this they lighted Candles and put them out againe to note that such an one was deprived of the light of Heaven This is the word used here And this among us is the highest Ecclesiasticall censure according to the Tables of D. Richard Cosin who Polit. Eccl. Anglic. Tab. V. A. makes these degrees 1. Interdictio divinorum 2. monitio 3. Suspensio vel ab ingressu Ecclesiae vel a perceptione sacramentorum 4. excommunicatio 5. Anathematismus Contra haereticum pertinacem 3. There is a third degree among the Iewes cal'd Sham-atha The extreame and highest degree of excommunication The Etymology of which word is either 1 of Sam Desolate and attha Thou Thou art desolate or Be thou desolate 2. of Sham There and Mitha death There is death Or an Excommunication to death As 1 Ioh. 5.16 There is a sinne unto death Or 3. of Shem or Sama in the Chalde The Lord or The Name that is the Tetragrammaton Iehovah and Atha he comes The Lord comes A forme of speech used by them in sudden accidents as the most learned Heinsius observes exercit lib. 7. c. 15. and especially by such as suffered any oppressions whereby they still comforted the selves This is the same with that which S. Paul useth afterthe Syriack where Maran is The Lord. Maran-atha The Lord comes 1. Cor. 16.22 He that loves not the Lord Iesus let him be Anathema Maran-atha Which curse they fetch from the first words of Henochs prophecy Iude verse 14. And thus much for the last contestation and for the whole Text. For the close wee may take notice of a double observation 1. That in many copies though not here in Montanus his Interlin nor in two others that I have the last verse but one in Esaiah Ecclesiastes Lamentations and this prophecy of Malachy is repeated againe after the Text but without points because all these bookes have sad closes and therefore the Scribes thought fit to leave the verse before to be last for the recreating the spirits of the Reader as containing more comfortable matter See Ioh. Buxt of de Abbrev. Hebraic more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That all the Prophets execept Jonah and Nahum◠expressely and in some prophecy concerning Christ Hee being the marke at which all of them chiefely aimed And let him bee our Aime likewise Blessed is he who carefully expects his second appearance Come Lord Iesus come quickly FINIS
reason ought all men to deale with God and towards him Because his justice will not suffer him to passe over the breach of his law unpunished Reas 2 no more then he will or can be unjust nay no more then he will not be God for if unjust no God if he let things slip over unpunished he must be unjust except in things where men judge themselves first Then in the Church must there be feare of God Vse 1 namely of his justice and power and not of his mercy only contrary to some who thinke in the Church onely men should feare God for his goodnesse I answer that it is true this should be the principall thing for which they should feare but in the Church though we be all one mans servants yet we are not all one mans children yet if all were so because of the unregenerate part this ought to be in that a man is not altogether freed and made a sonne but is partly a servant c. Then ought every one in the Church to endeavour to know his power and justice Vse 2 and to acknowledge them for howsoever it is true that all are alike in the hand of God and his dominion over all as the Psalmist speakes yet all doe not regard and take notice of it A great many doe not beleeve nor are perswaded of them and that maketh them they feare not God as they should For as Ignoti nulla cupido there is no desire of that which is unknowne so nulla formido there is no feare for feare riseth not so much out of the outward evill as it doth of the inward apprehension of it And therefore not the neernesse of the danger but the conceit of the evill raiseth the affection of feare in the heart therefore Isaiah saith of some that they goe downe laughing to Hell they play merrily upon Hells mouth as the Child without feare playeth uon the Cockatrices den because they are ignorant what danger they are in So then it is not all who are in his power and over whom his authority and justice is but such as know them for present or how they may feele them after that feare and stand in awe of him as they should To teach men if they have not the spirit of sonnes Vse 3 the love of God and righteousnesse that for conscience they will obey yet at the least that they endeavour to obey him for feare of his power and justice as servants if not as sonnes The other is that which is acceptable yet this is that which God calls for and men ought to doe even the outward act of Gods service for feare of his power and justice Though I cannot say it hath any promises of good things yet hath God shewed good and given blessings to those which have it onely As to Ahab and the Ninevites for their repenting at the feare of his judgments and threatning To shew how he will much more accept the repentance of his yea and to draw on such servants to the like for that is a speciall benefit to his Church they be orderly in the outward duty The second thing concerning this servile feare is the effects of it which are these The first that it is tanquam fraenum ad equum as a bit and a bridle to men to with-hold them from sinne from the wilfull practice of wicked things it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage if it be surely setled once in them Manifest in Laban when he pursued after Jacob Gen. 31.29 And that of Paul when he sheweth that the want of this maketh the open high-way to the practice of all sinne Rom. 3.18 And that this should be such a restraint it stands with reason because there are two maine things which draw men to sin and the practice of wickednesse The first is the desire of some good men may get by the committing of it but this desire is crossed by feare which is the strongest and most violent affection of all others and so stoppeth the passage of all other desires so that it is neither profit nor pleasure that can make a timorous man hardy or can master and overcome feare in any mans minde but it will overcome all desire of them and nodesire of it nay not the pleasure it selfe all the pleasure in the world cannot comfort a condemned person nor banish feare out of his minde so long as the halter hangeth over his head so long as he dayly and hourely looketh to be drawne to execution But feare is able to expell pleasure and the desire of those things we love most as in Sampson in Dalilaes lap when a noise of Philistims and a false Alarum was upon him Gods feare expells all other feares as is manifest by the Midwives Exod. 1.17 Jer. 1.17 Isaiah 8.12 13. As a stronger nayle drives out a lesse so the feare of God other feares the greater feare the lesse the feare of Hell-fire will carry the mastery of all other feare Luke 12.4 5. We may make use of this Vse 1 first to prove many men amongst us not onely void of a filiall feare which makes men avoid small sinnes and to shun the act of any sinne but of this servile feare because great sinnes are small or no sinnes with them and they have the very habite of all sinne living in the practice of some one or many grosse and impious sinnes whoredome adultery murther and blood oppression and cruelty covetousnesse and usury swearing and blasphemy c. so that whatsoever they say we may say Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before his eyes when as then men goe on in their wicked courses and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh and to all voluptuousnesse and practice of all pleasure a small feare make them commit any sinne and either coveting some pleasure or thinking to avoid some displeasure of the world they onely neglect not the good but make no bones to commit sin and to lye in it they have not certainly come so farre as to have this servile feare and so they are not sonnes no not servants of God nay though they have the shape of men as Nabuchadnezzar had yet they have not so much understanding as a beast lesse than he had For as Bernard saith Divers 12. Let us lade and over-burthen an Asse and toyle him with labour he cares not because he is an Asse but if we assay to put him into the fire or thrust him into a Ditch or Quarry he shunneth all he can because he loves life and feareth death And yet these run headlong to Hell and breake forth into all kind of impiety as the Horse into the battaile when they know these will worke their everlasting confusion This may teach every man who would keepe himselfe free from the practice
and trade of sinne Vse 2 and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Because God respects and accepts men to give them grace when they are troubled Reas 1 and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Because mans heart is not capable of grace without this first Reas 2 without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace This manifesteth that many men must needs be without grace Vse 1 because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it This may teach every man that hath this feare in him Vse 2 to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Because feare brings to minde a mans sinnes and deserts Reas 1 even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Because they know by themselves Reas 2 that those who are injured and offended doe hate the offenders and where hatred is joyned with power and might there must needs be