strait as the Lepers were 2 King 7.3 4. without the walls of Samaria if they enter the City there is death if they sit still there is death also So we if we doe not we displease if we doe and not as we ought we displease also They had a third way to goe out to the enemies wherein their difficulty was the greatest but we have a third wherein our comfort is the most to doe them as he requireth of us Object But some will object who is sufficient for these things And this is but a cold comfort in a thing that no body can doe and therefore we were as good to doe nothing at all for who can doe things as he requireth Answ I answer we have a mercifull God to deale with who in Jesus Christ accepteth our affections for actions our beginnings for perfections 2 Cor. 8.12 And upon this ground we must doe our endeavours to doe it in the perfectest manner that we may that we may be accepted and not abstaine It is a rule indeed in matters indifferent which are left to our choise to refraine from them because our weaknesse will bring forth some sinne in the doing of them As in exercises and recreations when they cause us to sweare curse fret and lose our time But in other things for which there is a commandement and our own experience teacheth that we cannot doe them without defects and infirmities As we cannot heare the word with that faith we ought but wandring thoughts and sometime envious covetous ambitious desires creep into our hearts yet must we doe and not abstaine our imperfections hinder them from being perfectly good but not from being accepted while we condemne our imperfections and desire to doe better And as the high Priest Exod. 28.38 did beare the iniquity of the holy things so though our holiest offerings and works of righteousnesse have defects wants blemishes and stains of our corruptions our high Priest Christ Jesus will acquit us of them and procure us favour and acceptation in the sight of God I have no pleasure in you The reason of his wish why he could desire they rather should not doe him service then doe it and this carrieth the contrary I dislike you I am angry and displeased with you remaining in your sinnes and corruptions Doctr. The Lord hath no pleasure in ungodly men such as commit and continue in sinne and transgression of his law but he is angry and displeased with them so is it here Psal 5.4 for thou art a God that lovest not wickednesse neither shall evill dwell with thee and Hebr. 10.38 2 Sam. 15.26 hence it is that he is compared to a consuming fire even to his owne Deut. 4.24 Therefore to shew his anger towards those who should transgresse how great it is when he gave the law he descended with fire and the whole mountaine burned about him Reas 1 Because the Lord hates iniquity Psal 45.7 now then as Men who hate any liquor doe dislike the vessell that it is in for it yea sometimes grow to hates and abhorre it so the Lord hating sinne dislikes the sinner yeâ— sometimes growes to hate him Psal 5.5 not the nature he mâ—de not the man but the wicked man because sinne cleaves so fast to him as they cannot be parted As when the sent will not out of the vessell he hates both Deus odit iniquitatem itaque in aliis eam perimit per duâ—inationem ut in reprobis in aliis adimit per justificationem ut in electis August ad Simplicianum lib. 7. quaest 2. Col. 630. Tum 4. as Saint Augustine saith God hates iniquity therefore in some he destroyes it by damnation as in reprobates in others he takes it away by justification as in the elect Reas 2 Because as every one delights and takes pleasure in his like which makes the Angels rejoyce at the conversion of a sinner And men rejoyce and account it a glorious thing to have children like themselves and take the more pleasure in them when the succession is like to prove like so God in those that are most like him because saith Cyprian then the divine gentry by their actions and practices may become more famous Then must he be displeased with these because they grow more unlike him and like to Satan his Enemy Vse 1 Anger then simply in it selfe is not a sinne but as it is mixed with other perturbations and vices seeing God is angry As Christ was often and very vehemently John 2.13 14 17. and whensoever he corrected and reproved sinne he shewed himself in his words very angry Mat. 23.13 so hath Moses the Prophets Apostles and all the Saints Therefore Lactan. saith sine irâ peccata corrigi non posse sinne cannot be corrected without anger for the sight of sinne is so horrible in it selfe that he that is a good man cannot but be offended moved and angry with the sight of it And he that is not moved at it either allowes it or doth not much detest it or is willing to avoid trouble in correcting of it hence the repressing of anger is a sinne being a great sinne not to represse and that irefully the sinnes which are under our charge Quasi gladio aciem sic menti nostrae irae acumen imposuit ut eo cuÌ„ oportet utamur Chry. ho. 6. de laudab Paul as old Ely for God hath given anger to the spirit of man as an edge to a weapon that when 't is needfull we may use it saith Saint Chrysostome This then we ought to doe imitate these examples and be angry with sinnes and correct them to our power but Ephe. 4.26 this place doth not simply forbid anger but corrupt anger by which we offend God Now anger is vicious and corrupt First if a man be angry rashly for no cause or for small cause Math. 5.22 Secondly if a man be angry for private injuries not for them as they are sins offensive to God but injuries to himselfe Thirdly when the anger that should be against the sinne is against the person and turned to his brother and this is that there forbidden and it is thus understood be angry but not without just cause be angry not for private injuries but vices as they are against the law of God Finally be angry not with your brethren but with their corruptions and this is hence warrantable Vse 2 Seeing God will be angry with all both elect and reprobate for their sinnes and most dispeased with them This should perswade us not to be secure but to passe our lives in the feare of the anger of God To this one thing bend wee all our endeavours and powers that we sinne not and so provoke the anger and displeasure of God for of this wee may be sure that Gods word shall be fulfilled Psal 89.31 32. If they break my statutes and keep not my commandements then will I visit their transgression with a rod and their iniquity with
the wife the particular here spoken of and è contra putting one another way or taking others with them when they promised the contrary but of that after Many forsaking one another in extreamity and sickenesse when they promised and that without exception of any sickenesse still to cleave to them In many as it is infidelity to God so is it perfidie to their husbands and so è contra Many masters unfaithfull to their servants not teaching not bringing them up as they promised not providing for them things necessary in health and sickenesse Many servants unfaithfull to their Master like Iudas like Sion more then Gebezâ—i that 〈◊〉 but the gaine his master refused they that which is proper to the master Many men one with another deale unfaithfully promising things they either cannot or never meane to performe or know cannot be so many a seller promiseth his ware shall prove thus and thus when he knowes the contrary Many a buyer to pay at such and such a day when he never intends it and knowes before hand he shall not be able Many promising onely to bee free from the importunity of some or trouble of others onely is a matter of complement without any conscience of it when it is once passed them they are guilty of perfidie and unfaithfulnesse and besides are drawne to many wicked and rash oathes for deceiving they are not beleeved which makes them adde to confirme their credit heady and rush oathes Vse 2 To perswade every one to avoide this and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is coÌ„mended unto us 1. from the example of the Lord himselfe whose fidelity in keeping of his promise is to be imitated of us if we would be repured his children 2. From the testimony of the holy Ghost where it is made one of the notes of Gods children Psal 15.4.3 The promise of a great blessing Pro. 28.20 And coÌ„manded to us not amongst matters of small importance but amongst the weightier points of the law Math. 23.23 Not when it is in great matters but in lesse for as all disobedience is more displeasing when the thing commanded is small because the obedience was so easie August So unfaithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie therefore must we be carefull to performe in all things that we promise and therefore be carefull how we promise that it be of things in our owne power or probability like to be in our power In many things whether we will promise or no it is in our power as Acts 5.4 but when it is made we are bound to the performance of it yea though it cannot be performed without great losse and hindrance And breake the covenant of our fathers That is offend against that law which God gave unto our fathers it being usuall in Scripture to call the law by his name and covenant Psal 119. And this is the royall law according to that James 2.8 Why doe we transgresse c. And break the covenant of c. It is therefore accounted a sinne because it breakes the covenant the law which God hath given unto his people Doctrine Every thing is good or evill righteousnes or sin lawfull to be done or unlawfull not as it is profitable or hurtfull not as it may benefit men or may by Gods providence be turned to his glory and make for it but as it is agreeable or repugnant to the law and word of God Thus he reproveth these because they had gone against the law This is manifest by that 1. John 3.4 Whosoever committeth sinne transgresseth also the law for sinne is the transgression of the law And by that Rom. 7.7 Reason 1 Because the Law and Word of God is the perfect rule of all actions and so ordained of God now in an art whatsoever is according to the rule is good but what is different must needes be corrupt so in this Againe the law is Gods will now every thing is as he willeth or nilleth it good or evil for they are not such and then he willeth or nilleth them but his willing or nilling them maketh them such Reason 2 Because whatsoever is just is good what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Reason 3 Because whatsoever is agreeable to charity which is the sum of the law is good whatsoever repugnant evill Vse 1 This will confute apoint of Popery whereby they allow things to be done though contrary to the law so they be done with a good intent or with a good zeal for a good end for so it is in the glosse upon Gratians decrees Malum factum excusatur per bonam intentionem And againe Excusatur malum si sit bone zelo propter bonum And upon this ground they allow murdering of Princes massacring of people treason in subjects treachery in servants disobedience in children that they may dishonour their parents deny them and forsake them so it be bono zelo propter bonum And be lawfull to doe any thing And this must make it good contrary to the apparent word of God here and that Rom. 3.8 so contrary is the spirit of Antichrist to Christs spirit Vse 2 To convince amongst our selves men who allow and maintaine many sins because they are profitable to others not hurtfull to them and therefore they think they may be done though they be contrary to the law One or two instances Many hold an officious lye lawfull because it may stand with charity when it is profitable for their neighbour But if against the law and word of God which forbiddeth lyes how should it not be sinne and unlawfull to be done besides they must understand that charity which is the summe of the law hath reference towards God towards our neighbour towards our selves And so is this against charity though helpfull to thy neighbour in whose favour it is told First because it is repugnant to verity and therefore to charity for God who is Truth hath forbidden all untruth as that which is opposite to him and so cannot stand with the charity and obedience we owe to God Secondly it is to the hurt of the teller because Psal 5.6 The lying mouth destroyeth the soule So it cannot stand with love which a man oweth to himselfe Now then though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way but not necessary with the hazard of his life at all times but never with the hazard of his soule as every lyer shall doe Againe things must first be considered whether lawfull or no whether agreeable to the word and then whether profitable or hurtfull that is a second affection of things and a second consideration They cannot be lawfull but they will be profitable though not in our carnal apprehension nor unlawfull
and not able he cannot at his will so in reason ought all men to deale with God and towards him Reas 2 Because his justice will not suffer him to passe over the breach of his law unpunished 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 Vse 1 Then in the Church must there be feare of God 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. Vse 2 Then ought every one in the Church to endeavour to know his power and justice 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 upon 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 Vse 3 To teach men if they have not the spirit of sonnes 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 no desire 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. Vse 1 We may make use of this 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 Vse 2 This may
made you to be despised It was others malice and corruption but Gods judgement Reason As other judgements which befall men so this of hatred and contempt and reproach it comes from God though man be the instrument of it therefore saith God I have made you vile Jerem. 23.40 Psal 44.13.14 and 107.40 2 Sam. 16.10 Because all evill as in the City so in every place comes from the Lord Amos 3.6 the evill of punishment Now such is this Quest A question may be made whether this be a sinne or no If it be how should God be free from sinne when he hath his hand in that which man doing sinneth Answ It is not simply a sinne to despise the wicked for it is a marke of the child of God Psal 15.4 To hate the wicked for his wickednesse so it be done simply and onely for that he set at naught all wicked persons as well as one and not this and that onely from whom perhaps he hath received some wrong or whose outward state is contemptible in the world But if man sinne in it and hate the person rather then his wickednesse and doe it in the malice and corruption of his heart yet is God free from sin because as Augustine speaketh of that of Shemei Deus non est tam Author quam ordinator The disposer of his corruption not the Author of it for they having this venome by nature to hate and contempt God leaving them as he justly may to their owne corruption and they will be hating and despising Now he doth order and dispose of this at his good pleasure and makes it fall where he thinkes best where he would punish and for what end he purposeth not for what they intended As Salomon Prov. 16.1 The preparations of the heart are in man but the answer of the tongue is of the Lord. Meaning in the generall that God disposeth of all so in this not unfitly Vse 1 This may shew the folly of those who despise and set naught by the despising and reproaches because they come from inferiours from bule and meane and weake men But these should consider that it is not from them but God and by them and are the signe of his displeasure It is not to be braved of bragged out Men may not think to acquit themselves by answering one reproach with another one contempt with another for this is but to fight against God who hath made them to despise them who if he can not make to returne with such blasts and small windes hath verily sharpe Arrowes and keene Swords hath mighty armies and great store of men of armes to subdue them Vse 2 To teach men when they are in such judgements the way how to have them removed first to have Davids thoughts they cursed because God bids them curse they reproach and contemne them because he hath so made them and then to imagine and consider that he who set them on must snap them check them He must onely charme these Adders that they sting not or he onely must cure their biting therefore must they by prayer seeke unto him for the removing of them who must take these from them so David prayed Psal 119.39 Take away my rebuke that I feare for thy judgements are good And if he a King of that magnificence and greatnesse of that power and authority could not have them removed but by seeking to God if he could not cure the biting of a dead dogge as Abishai calleth Shimei but God must doe it how then shall any other inferiour man be able to helpe himself and remove it without him Thirdly he must humble himselfe and remove his sinne which is the cause of it for if he remove no judgement unlesse man remove the cause if he give not favour in the eyes of men unlesse they have favour in his owne eyes first If Prov. 16.7 When the waies of a man please the Lord he will make also his enemies at peace with him Then must they turne unto him and forsake that which is displeasing and doe that which is acceptable And if a reproach be as they say of words irrevocable yet will God doe him good for the others evill 2 Sam. 16.12 But yee have beene partiall in the law Their particular sinne why he would lay this judgement upon them their accepting of persons in the worke of their Ministery Doctrine As it is in a Magistrate and in him that executes judgement a great corruption to accept persons so is it in a Minister and him that must dispose of Gods mysteries As the Magistrate in distributing of justice may not respect poore or rich friend or foe high or low or any thing besides justice and equity so must not the Minister in dividing the word Therefore are they here reproved as offendors for doing so It is proved by the command to Ieremy Chap. 1.17.18 Hence is the commandement indefinite and generall to preach to all and to reprove all Ezek. 3.18 It is that Paul teacheth 2 Tim. 2.15 And that which he seemeth to reprove in Peter and Barnabas Gal. 2.14 The examples of evill and good Prophets and Ministers shew this Reason 1 Because as Iehosaphat sayd of judgement that it was the Lords and not mans and therefore perswaded the Judges to doe it without respect seeing God himselfe would doe so therefore ought they 2 Chron. 19.6 7. so of this the word is the Lords therefore must they speake it as he would have them Reason 2 Because they ought to be faithfull disposers of Gods mysteries fidelity consisteth in delivering the whole and in delivering the parts to them for whom God hath appointed them Vse 1 To reprove all Ministers who are partiall in the law and dividing of Gods word and mysteries respecting persons and accepting faces they are all guilty of very grievous sin before God Amongst others the whole Cleargy of Rome are guilty of this sinne having fitted the word and disposition of those mysteries to every mans humour as not long since was shewed when as the word is contrary to every mans humour as contrary as light is to darkenesse yet with them they have fitted it making it as they speake of it a shipmans hose a nose of waxe a leaden rule So Pighius and Nicolas Cusanus a Cardinall of Rome writeth to the Bohemians Epist 2. Epist 7. This understand that the Scriptures are fitted to the time and diversly to be understood so that at one time they may be expounded according to the cōmon and customable course but change that and the sense is changed So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner and another time after that and according to this they so deale for time and persons and so prove partiall in the the whole One thing amongst other argues the partiallity of the high Priest of Rome which they would perswade us is part of the Law and Word of
followes part of it The sinne is that which is against the ordinance and institution of God that ought not to be done such is this Now it is against his institution because it is against that covenant whereof hee is both Author and witnesse The way of setting down this is by way of question and answer from the people to them from God depending upon the former The Lord had told them it made their prayers to be rejected They aske why it should be so yet ye say wherin or wherfore for what cause or what reason there was why their offerings should be rejected and why he would not receive their prayers As men that would not acknowledge that there was any sin or fault in them but put him to his proofe how he would make it good and shew them wherein they had offended not willing to confesse unlesse he can wrest it from them Because the Lord hath beene witnesse The Lords answer shewing directly that there was cause because they had beene injurious not onely against their wives but against God who was witnesse of the Covenant they made betwixt themselves which Covenant as it was Gods ordained by him that they should be one flesh so was it made he being present called upon by him as witnesse when he bound himselfe to take her for his onely wife So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife and which he ordained Who is the wife of thy youth One whom thou hast had from thy youth who hath beene long delightfull comfortable and amiable unto thee by her beauty helpes and chearefulnesse and other fruits of her youth and of marriage when thou being in thy youth married her a young Virgine And so it is no new reason nor yet any strange and obscure name of your duty mutually to be performed that it may be accounted either a small thing or is to be denyed and lightly regarded but it is most ancient and of long continuance even from your youth neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her for so that against whom thou hast transgressed Is to be read with whom thou hast dealt unfaithfully breaking thy covenant Those words hath beene witnesse Some understand as if it were meant that he were witnesse of the injuries and indignities done against them And that howsoever some would lessen things yet the Lord tooke notice of them as great injuries yet this meaning the very tenor of the words will not carry it for it is not he is witnesse of you have been unfaithfull to them but between thee her with whom thou hast dealt unfaithfully Others would have it he is witnesse That is he hath contested betwixt thee and her that is hath commanded how thou shouldst carry thy selfe towards thy wife when he said Gen. 2.24 Therefore shall man leave his father and his mother and shall cleave to his wife and they shall be one flesh But though some of the learned as Hierom and Cyril incline to this it seemeth to me somewhat violent Yet is she thy companion This is added to amplifie the crime of unfaithfulnesse because she was united to him in nighnesse of blood being flesh of his flesh and bone of his bone and in society of life admitted to a partaking of his government and goods or companion of his bed and government and that by a covenant made betwixt them whereunto he had bound himselfe Yet is she saith the Prophet that is for all that she is thus thou hast dealt thus and so with her Some for all thou hast dealt thus with her yet is she thy companion c. and not that other thou hast taken and put her away or forsaken her company Because the Lord hath been witnesse between thee Gods answer shewing their sinne in a more heynous degree not against their wives and selves but against him Doctrine They who breake covenant and deale unfaithfully with their wives are not onely injurious to their wives but also sinne against God Let the injurie be the maine one here spoken of or let it be lesse wherein the covenant of marriage is broken And now that which is of the husband to her must be understood of the wives to him So the Prophet here condemnes the mans perfidiousnesse as a sin to God And as much Solomon insinuates for the woman Prov. 2.17 Which forsaketh the guide of her youth and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband sinned against God in breaking the Covenant whereof he was Authour This is further proved because their naturall duties are commanded of God as Ephes 5.22.25 Collo 3.18.19 and other places Reason 1 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Nay indeed it is onely a hurt to man and the sinne against God seeing he is onely the law giver James 4. Now as the tenor of indictments run you did such a thing against the Crown and dignity of the Kings Majesty The hurt is to the private person but the transgression is against the Prince so in this Reason 2 Because God gave him to her and her to him and joyned them together therefore to transgresse one against another is to transgresse against God which I gather by proportion from that of Deut. 22.15 ad 20. where recompence is to bee made to the father for the injury that is done to the daughter for if there be an injury against him that is but in Gods stead and his vicegerent what to himselfe Vse 1 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another For besides that it is uncomely and most unnaturall to see that a man should hurt his owne flesh and so a woman That the body should annoy the head and the head the body it is against God therefore as Ioseph disswaded his Mistresse restrained himselfe Gen. 39.9 so should they one with another when occasion and opportunity is given or infirmity is ready to over-sway they should say one to another How can I doe this great wickednesse and sinne against God The duties of the husband conditioned at the Covenant were to love his wife to be faithfull to her in his body and goods to dwell with her to governe her to instruct her be an example to her give her due benevolence of maintenance and imployment and such like And of the wife to love and be faithfull to him to feare and obey him In any one of these to faile is to transgresse against the Lord. And though sometimes in their corruption they could consent to transgresse one against the other as the husband that his wife should be a harlot and prostrate her for gaine to another or that he might without her reproofe be an adulterer
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 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 foro 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 Vse 2 To reprove and condemne all those who practise contrary 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
of their punishment but to have them not to offend as Princes adde penalties to their lawes Reason 2 Because as the malice of Sathan hath feared men from doing well for feare of harmes losses and disgraces which they shall finde in the world and others before them which hath made God ballance them with his promises So his comming tells them that unrighteousnesse hath many pleasures profits preferments and shewes then many that have risen that way and by such meanes therefore God shewes them then the sower of it that for all such things all must come to his judgements Reason 3 Because by them they may subdue and came their flesh and the corruption of it and make subject to the spirit which alwaies of it selfe rebelleth against the spirit and often ruleth over it to lead it to sinne and disobedience Vse 1 If feare of judgements be a meanes to restraine men from sin it tells us that many men are voide even of this servile feare Vide Mal. 1.6 first effect of servile feare Use 1. Vse 2 To teach every man who would keepe himselfe from it to endeavour and labour for this feare Saith the Lord God of Israel This for confirmation not the Prophet but the Lord the master and not the Minister speakes this which is thus set out to shew the care he had of that people that he had taken the protection and defence of them Now this people being a type of the Church as well as the Church it may teach us this Doctrine God is the protectour and defender of his Church and children hee that doth keepe preserve and defend it Vide Revelation 2.1 Christ walketh in the middest of the golden Candlesticke Yet he covereth the injury under his garment The amplifying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them Doctrine It is a thing which makes their sinnes the greater who pretend the law for a cover of their sinne and iniquities of cruelty or oppression unfaithfulnesse or whatsoever other corruption such was these mens dealing such was that of Iezabell 1 Kings 21.13 of them Joh. 19.7 the Jewes answered him we have a law and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Reason 1 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse or after a glosse to let them see their sinnes James 1. Or as a Cocke to Peter Now to pervert it to the contrary is to abuse the law and so to adde to their former sin this second and to increase both To make that which is good cause of sinne Reason 2 Because this argues that the sinne is not in infirmity but obstinacy when men any wayes defend and excuse it more when they excuse it by that which doth accuse it and busie their heads to wrest it to bolster out their sinne when they do as Hierom Oceano of some who non voluntatem legi sed legem jungunt voluntati frame the law to their wills and not their wills and wayes to the law Vse 1 To condemne and convince of greater sinne all such sinners as doe not simply sinne but would sinne with warrant from that which is the onely opposite to all sinne whatsoever and make this as some men doe Christs sufferings the pack-horse of all their sinne so this the patron and defence first here are condemned all heretiques who doe not onely erre but defend it with colour of the Scripture for never any heretique hath beene who did not pretend the Word for their heresies The Scriptures they oftentimes contemne because they finde them little to savour them yet use they them as Merchants doe their Counters sometime they stand with them for hundreds and thousands and sometime for cyphers when the letter helpes they urge with full mouth but when the spirit hurts and crosseth them they appeale to others and either Fathers or Councels Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non eas faciunt obesse nobis sed sibi Cont. lit par l. 2. c. 1. Non periclitor docere ipsas quoque script sic esse ex Dei voluntate dispositas ut haereticis materiam subministrat cum legam oportere haereses esse quae sine Scripturis esse non possunt Tertull. praescript advers haeret or the Pope must impose a sense upon them not draw it out of them and so have no error but either by the letter or the inforced sense they will maintain as by these words he that takes not up his crosse and followeth me certain Monkes made them crosses of wood and carried upon their shoulders Cassianus Colla 8. Cap. 3. By those words Here are two swords the Popes temporall and spirituall jurisdiction By those The Lord made two great lights the Sunne the greater therefore the Pope is greater then the Emperour By those They that walke in the flesh cannot please God Innocent condemned marriages and stablished single life and many such things Like unto these are many other who search the Scripture for no other purposes Affectus locutus est non intellectus Bernar. sup Cirat ser 87. A. but to see if they can finde any thing in it which will defend them in their sinne Therefore we shall finde a voluptuous man who hath no knowledge in the Scripture for to further his salvation hath that to uphold uncleannesse Acts 15.29 words without sense The wanton for her painting That oyle makes a cheerfull countenance The drunkard that Wine was given to make the heart cheerfull The covetous that he who provides not for his owne is worse then an Infidell The Usurer hath his distinctions of biting and multiplying usurie of lending to the poore and stranger and to rich and brother of putting money into the banke and such like Vse 2 To teach every man to take heed how he goes about to cover any sinne he hath committed by the word of God for as he cannot doe it without injuring of the Word which is most pure and holy so that injury will by the Word redound to God himselfe who hath given and written that Word for if it favour any sin he must needs doe the same when He and his Word are one Now it would be monstrous impietie that any one should make God the patron of his sinne As if a man should make the Prince the cause of his treason it were without excuse and hope of pardon But this is done when the Word is made a covert and so a mans sinne is increased as Adams was who accused both Eve and God The woman thou gavest me the word thou gavest me But to avoid this we must endevour to read the word without prejudice or being fore-possessed with opinion Many men make the Scriptures favour their errors because they read them with resolute mindes to hold that they
word Doctrine That is evill and sin and unlawfull to be done which is repugnant to the law of God or a departing from it may it seem to be never so profitable to man or bring glory to God as on the contrary that is good and righteousnesse which is agreeable to the law and word of God seem it never so unprofitable to men or not behoofull for Gods glory Vide Cap. 2.10 Doctr. ulti And have not keept them They are accused not only because they committed things contrary to the law but because they did not things agreeable to it not onely committed the forbidden but ommitted the commanded Doctrine They do not onely sinne who offend against the law doing the things forbidden by it but those who do not observe and do the things commanded by it but leave them undone manifest by that as a breach of the first Table and Precept Jer. 10.25 powre out thy fury upon the families that have not called upon thy name Deut. 28.58.59 and 27.26 Matth. 25. Reason 1 Because the law is affirmative and commanding as well as negative and forbidding and though the precepts and commandments run most negatively save only the fourth and fifth yet they all carry the affirmative as the Prophets their Interpreters shew and as those two affirmatives carry their negative so the eight negatives carry the affirmatives so that an omission is as well a transgression as a commission and so a sin Reason 2 Because they go against love and charity and therefore sinne for charity to God and man requires all to be done and nothing omitted that may glorifie and honour him and be helpfull and profitable to them for so it is said to be bountifull Peccatum est cum vel non est charitas quae esse debet vel minor est quam debet August de perfect justitiae Cit. coelest Ra. 15. that is helpfull 1. Cor. 13.4 But specially if we consider that every man must love God above himselfe and man as himselfe now to omit any thing that is good for himselfe is a breach of charity to himselfe then so of these Sin is an action but the omission is onely a privation that is an omitting of that which ought to be done how can it then be a sin and they sin who omit it There is an action in sinnes of omission thus It is a sin of omission not to love his neighbour not to come to the congregation to heare the word and receive the sacrament in these there is an action for sometimes they are done upon purpose and deliberation and so he that offends will not love his neighbour will not go to the assembly and here is a plaine action of his will but sometimes they are omitted because a man thinkes not of them not of any purpose or contempt now here though there be not an action of the same kinde yet there is an action repugnant to the law he thinks not of the assembly because he would walke or take his recreation and these actions are repugnant to that good worke and sometimes the action is not at the same time but went a little before As a man gives himselfe to excesse and drunkennesse overnight and after cannot rise in the morning to be present there here is an action though not at the same time and of the same kinde yet that which is the cause of that omission All sinne is not an action it is onely true of sinne of commission which is some positive act done which the will should not consent to do sin of omission is but a privation of good As the Schoole and Basil Malum boni privatio est caelitas ex oculorum perditione provenit serm quod D. non est author peccati Facere cordis cogitare est quiae corporis est cogitata proficere Chrysost ser de levium criminum periculis Vse 1 Then many men if they wil look upon their reckonings are guilty of a multitude of sinnes more then ever they thought themselves to be seeing they have onely accounted sinnes of commission to be theirs and never of omission Many have thought they were bound to avoid the evill yet not to do the good and so account their sinnes Many who account it a sinne to have other Gods have never accounted it a sin not to know the true God to believe him and feare him not to pray unto him which they did only in respect of their own necessities never of any duty to him nor of avoiding of sin so in the rest of the commandments These must know that they have to account with God for these if they have already for the other nay he never accounted nor repented of any one who doth not for these for he can have no true conscience of sin that hath not right science knowledge of these for sins who if they reckon not againe with God bring not true repentance must not looke to have peace but a controversie with God And if Judg. 5.23 Meroz was cursed not for fighting against Gods people but not assisting them in the battell against the mighty If Moses was punished with deprivation of the possession or fortage of the Land of Canaan not for dishonouring of God but not sanctifying him in the presence of the children of Israel Num. 20.12 If the rich man was cast into the torments of Hel not for taking away food from Lazarus but because he did not relieve his wants Luke 16. How shall they escape the curse inherit the Kingdome the spirituall Canaan how not be tormented in Hel Vse 2 Then let not men thinke much if they be censured as men who have gone astray from their birth while all their piety and honesty is but a negative piety and a negative honesty and not an affirmative but in little and slender sort here is all they can say for themselves they are not Idolaters and open prophane persons scoffers of piety they are not swearers they are no adulterers theeves or oppressors But in the mean time they are not zealous for his worship nor conscionable professors nor such as hunger after righteousnesse nor such as feare the dreadfull and great name of the Lord nor love of mercy and the like They may be judged as wicked men and as those who are in the displeasure of God As Tertul. nusquam nunquam excusatur quod Deus damnat So it cannot be but sinne which God is displeased withall Return unto me In this exhortation following the reproofe there may be noted from the Coherence two points First the patience of God towards sinners waiting for their returne Secondly that none is so desperately sinfull but there is hope he may returne and be converted And I will return unto you Here is the promise annexed to the former exhortation to draw them to hearken to it and obey it a promise of remooving or mitigating of their calamities and plagues and first in the generall observe they must
Rom. 7.18 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 Vse 1 To let every man see what he is by nature as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse Vse 2 This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens 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 Vse 3 The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is 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 Doctrine Every man naturally is a slave in captivity and bondage to Satan 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 Reason 1 Because they serve and obey sinne 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 Reason 2 Because if they be slaves to sinne 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 Vse 1 This will teach us and warrant us what to judge of those men whom we shall heare 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 Vse 2 This will confute the Doctrine of Popery 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 Doctrine They who are Gods elect and called shall grow up and encrease in graces 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 Reason 1 Because he will restore in them by Christ 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 Reason 2 Because some doubt else may 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 Vse 1 This may put many a man to a quaere with himselfe 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 Vse 2 To perswade every one to endeavour to goe forward 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
chiefe Citty and there spread thy net 1 King 17.6 Crowes brought flesh to Eliah that is Lay-men are to give all necessary things to Monks Philol. Sacr. l. 2. Tr. 2. pt sect 3. art 4. Solomon Glassius hath collected many examples I will only adde that of Antonius Archbishop of Florence upon Zach. 11.7 of Dominick and his Order Zachariah spake in the person of God Anton. Hist pt 3. Tit. 23. I tooke unto me two staves the one I called Beauty and the other funiculum Bands Beauty is the order of Preachers funiculus the Order of Minors who are girt with a cord Thus as the Camels they drinke not of the fountaine till they have pudled it with their feet Hier. in prolog ad Obad. St. Hierome had been much delighted this way but found his owne error When I was young saith he I interpreted the Prophet Obadiah allegorically because I was ignorant of the History I thought then I could read a sealed booke No man can write so ill but some will like it Such a one praised it but I blush't I now freely professe that was the worke of my childish wit this of my mature age But I shall not need to enlarge against this which even Salmeron and Ribera and other Jesuits themselves have inveyed against But the literall sence is the most noble and on all hands most allowed And that sence our Learned and Reverend Author Mr. Richard Stock hath every where sought and followed throughout this his plain and most wholsome Comâ—entary on Malachy every where observing so many of those circumstances as his Text would give him leave to observe which Glassius hath put together into two verses Quis Scopus Impellens Sedes Tempusque Locusque Et Modus Haec Septem Scripturae attendito Lector The Author Scope Occasion Theme Time Place and next The Forme These seven let him attend that reades the text I have published him out of his owne Originall notes and as largly as himselfe writ Onely whereas on the third Chapter verse the seventh he had more largely treated of the Doctrine of Repentance upon the request of his Auditory who desired him to divert his ordinary course as appeares by his Dedicatory Epistle to the Lord William Knowls that I have omitted because himselfe did publish it in his life time Anno 1608. I have followed his owne manner in the publishing of this and have set his quotations of Fathers and other Latine Authors in their owne words in the Margin and the Greeke Fathers rendred into Latine because many readers understand not the Greeke which is his own reason given in his Epistle to the Reader before that Treatise Out of which Epistle of his I will also answer to those that may dislike his frequent use of the Fathers in his own words If any saith hee dislike my alleaging of Fathers as some have my using of reasons to confirm the Doctrine but with very little reason as I suppose I must pray them to give me leave to use them till I can see that unlawfulnesse which they affirme to be in the practise and to censure me in charity for the use of them as I doe them for not using them I will looke as well to my heart in the use of them as God shall inable me and when I shall see the hurt of them I will as much indeavour to avoid them in the mean time I will make the best use I can of them to edifie the Church of God But I will detaine thee no longer in a preface but commend the booke to thy reading and that to Gods blessing Thine in the Lord SAM TORSHELL A Breviat of the Testimony given by Mr. Gataker to Mr. Richard Stock at his Funerall Sermon THAT the Reader if hee were not acquainted with the Author of this Commentary in his life time may know what he was I have thought fit to present unto him a briefer view of that more large Testimony which Mr. Thomas Gataker preaching at his funerall did deservedly give him After he hath commended him for his unweariable industry and singular proficiency in his owne and his abilitie and willingnesse to bee helpefull to others Studies even while hee was young in the Colledge Hee descends to the consideration of him in his publique calling That he proved a painefull a faithfull Minister of Christ a skilfull a powerfull dispenser of Gods word The proofes of which were his constant and incessant imployments in Preaching twice every Sabbath for many yeeres besides his Catechising the younger sort in the week days which he did with notable discretion the males and females apart the riper and forwarder in the presence of the ruder and rawer and then the rawer by themselves together with other offices of his Pastorall function privatly performed Which Ministery of his was very effectuall so that besides many other Christian Souls converted by him in which successe few Ministers were to bee compared with him many faithfull Ministers also received their first beginnings of light and spirituall life and grace from his Ministery So that he did not only winne many soules but many winners of Souls Those two things which make a Compleat man had an happy conjunction in him namely Integrity and Judgement The proofes of which were both the desire that many had to use him for the oversight of their last Wils and for the disposing of their estates And that so many reverend Ministers from all parts of the Realme did by Letters or otherwise usually seeke to him for the resolution of their doubts As these made him a Compleat man so he had that which made him a Compleat Minister namely That he could speake his mind fitly and That he durst speake it freely For the former his ability to expresse himselfe with cleare Method sound proofes choise words fit phrase pregnant similitudes plentifull illustrations pithy perswasions sweet insinuations powerfull inforcements allegations of antiquitie and varietie of good literature he was such an one as many strove to imitate not many of them matched For the other his freedome of speech in reproving of sinne even to the faces of the greatest many are able to testify and some accidents made it more publikely knowne then his desire was it should have been Among other particular commendations of him One was his zealous and earnest pursuit of reformation of some prophanations of the Sabbath wherein he prevailed also for the alteration of some things in that kind offensive as well with the maine body of the City as with some particular Societies Another was his pious care diligence in the religious instruction and education of those that were under his private charge children and others In these and the like imployments hee spent his time he spent his strength till God put an end to his incessant labours here and translated him to the place of his endlesse rest February 1. 1639. Imprimatur THO. WYKES The Summe or Argument of the whole Prophesie
THE Israelites provoked to anger and heavy displeasure by their sinnes the Monarch of the whole world Wherefore he being thus displeased sent against them Nebuchadnezar who tooke them and carried the King his Princes and the whole people into Babel after that he had spoyled their stately Temple destroy'd their strong Walls and laid waste Jerusalem it selfe where they endured 70. yeares exile and banishment which yeares expired they were againe brought to their Countrey when and where better things were expected from them both in way of thankefulnesse and in remembrance of their former Captivity lest a worse thing should afterwards befall them But they forgetfull of former things both beatings benefits as children are returned to their sinnes polluted the Divine worship gave themselves to divers vices began to make marriages with Infidels againe embraced Polygamy took up the custome of giving bills of divorce committed sacriledges cast out strange contempts against God and blasphemies By all which the Lord being againe provoked sent the Prophet Malachy to reprove them sharply and to threaten them severely with certaine new judgments and to the impenitent certaine finall destruction yet in the meane time cheering up the good with comforts provoking them to Repentance perswading them to faith in Christ refreshing them with many sweet promises Now it is no hard thing to make the Comparison and apply these things to our times that it may appeare the handling of this is no unfit thing but apt to the time For the sinnes of the Land God was displeased and gave over the people to captivity though in their owne Land somewhat lesse than this yet it was both of body and soule to a new Nebuchadnezar which makes it the greater the Church and spirituall Jerusalem much defaced the Reliques of it partly put to flight partly to the fire But see how good God was after a time he brought againe our Captivity After which he looked for better things from us and haply had them while the benefit was fresh and the bondage yet felt But see these are worne out of minde and we againe have committed great sins against God by which we justly have provoked Gods indignation against us yea and alas we cease not to provoke it for how great contempt of the service of God is there in every place what prophanenesse what corruption of manners what unfaithfulnesse in covenant breaking what uncleanenesse in marriage what horrible oaths what fearefull perjuries what execrable blasphemies against the Highest not in meane persons but of the highest rankes not in Countries only but in famous Cities not in meane mens Cottages onely but in noble mens places and Palaces in Church and Common-wealth so that the Lord may say to us as he said to Israel by Malachy Chap. 1.6 because neither honour nor feare be performed to him So that not onely just are those plagues that are come upon us pestilence to the body now almost three yeares and famine to the soule begun and threatned more but also particular generall judgments Whatsoever is in this Prophesie may justly both be threatned and executed upon us when it is just with God where like sins are to bring upon them like punishments This is the reason of my choyse as also the summe and argument of this Prophesie The parts of it are divers After the Inscription or Preface we have 1. Expostulations with the people and Priests touching their great and grievous sins 2. Threatnings of punishments deserved by them 3. Prophesies of the calling of the Gentiles and the comming of Christ 4. Exhortations to Repentance and exercise of the duties of piety All which are to be found promiscuously and intermixed one with another the particular resolution of which is better in their place and more profitable than now to spend time in pointing out every particular where it is to be found The time when this Prophesie was written is in generall after they were returned from their captivity more speciall after Hagge and Zachary the two Prophets of the Church and yet more after the building and finishing the Temple about some 24. yeares Ezra 6. for it was built in the sixt yeare of Darius King of Persia Hagge and Zachary the second yeare of Darius after some 41. yeares interruption of the worke all the time of Artashashte or Artaxerxes Longimanus prophesied and perswaded the people to build it who by the favour and exhibition of the King did finish the worke in his sixth yeare who reigned in all 30 after the finishing of the Temple 24. After whose dayes in the time of Artaxerxes Darius his successour our Prophet began to prophesie being the last of all such as did prophesie till the fore-runner of Christ John the Baptist AN EXPOSITION UPON THE WHOLE Booke of the Prophesie of Malachy delivered in certaine Sermons CHAP. I. THE burden of the word of the Lord to Israel by the ministery of Malachy 2 I have loved you sayth the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob 3 And I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons 4 Though Edom say We are impoverished but we will returne and build the desolate places yet saith the Lord of Hostes They shall build but I will destroy it and they shall call them The border of wickednesse and the people with whom the Lord is angry for ever 5 And your eyes shall see it and ye shall say The Lord will be magnified upon the border of Israel 6 A sonne honoureth his father and a servant his master If then I be a father where is mine honour and if I be a master where is my feare saith the Lord of Hostes unto you O Priests that despise my Name and ye say Wherein have we despised thy Name 7 Ye offer uncleane bread upon mine Altar and you say wherein have we polluted thee In that ye say The Table of the Lord is not to be regarded 8 And if ye offer the blind for sacrifice it is not evill and if ye offer the lame and sick it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes 9 And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes 10 Who is there even among you that would shut the doores and kindle not fire on mine Altar in vaine I have no pleasure in you saith the Lord of Hostes neither will I accept an offering at your hand 11 For from the rising of the Sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall be offered unto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes 12 But ye have polluted it in that
ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet
that in his generall love feeds the Ravens the Lions and Leopards makes his raine to fall and his Sunne to shine upon the wicked and fills their bellies with his hid treasures what will his speciall love make him to his owne but many of his are often-times scanted So the Physitian keeps his patient at a strait diet when full dishes are hurtfull unto him And God often-times gives not riches because when they be humanae miseriae remedia the remedies of humane misery they will make them instrumenta voluptatis aut superbiae the instruments of pleasure or pride and he knows their hearts better than themselves But they often want much and have scarce to satisfie nature when the wicked have abundance but their water and browne bread makes them looke as well as all the full dishes of the wicked as it was with Daniel and his fellows And the prodigall sonne had little to refresh him when his fathers servants had bread enough because he abused his former portion and runne from under the protection and out of his fathers house So with them At his returne he had the fat Calfe killed for him and apparrell and ornaments given him fit for a sonne Vse 4 To admonish every one that is his to looke for more correction than others if they provoke him for more love more of the rod more affection more affliction the more speciall love more speciall and more speedy correction This use made Amos of it Chap. 3.2 You onely have I knowne of all the families of the earth therefore I will visite you for all your iniquities Heads of families correct all and most where they love children before servants and of them those they love if their love be with judgment and not blinded with affection Wherein hast thou loved us Some take this to be a kind of prevention the Prophet knowing what this people would say thus accused for themselves he prevents Yee will aske me wherein I have manifest any love unto you my answer is ready and the proofe manifest Was not Jacob brother to Esau but these are more likely to be the words of the people for so their ingratitude rather appeares that they would not acknowledge the love of God but some of infirmity some of malice and contempt spake thus Wherein hast thou loved us In what speciall benefit hast thou shewed thy love unto us Cyrill supposeth that it is likely they remembred the late captivity and calamity God had brought upon them which did so sticke in their mindes that all the good God did unto them before and since specially spirituall could not make them acknowledge he loved them Doctrine The corrupt nature of man is hardly drawne to confesse and acknowledge sinne and himselfe guilty of sinne but will doe any thing accuse God or man or any other thing to cover their sin This people is a manifest proofe of it here and ver 6 7. and Cap. 2.14 and 3.7 8. Job 31.33 If I have hid my sinne as Adam concealing mine iniquity in my bosome Trem. more hominum noting the corruption of man to hide and cover it It is manifest by Adams accusing Eve and God and Eve the Serpent to cover their sinne Gen. 3.12 13. Achan Joshua 7. who covered it till God had found him out Saul he covered his by accusing of the people 1 Sam. 15.13 14 15 20 21. David 2 Sam. 11.6 c. yea even when Nathan came to him Cap. 12. who might if he did not take the Parable to himselfe before it was applyed by Nathan The Priests Matth. 27.4 Gregory They are like the Cuttle-fish that when he perceiveth men goe about to take him doth so dye and colour the water about her with a kind of blacke moisture that a man cannot tell where to have her so these and so others either by denying as Matth. 25.44 by defence as Jonah Jonah 4. by cautelous answer as Gen. 4.9 by a good purpose as Gen. 20.6 by putting it off to others Adam to Eve Reas 1 Because selfe love beares rule and sway which will make him so cover his sinnes Job 31.33 If I have hid my sinne as Adam concealing mine iniquity in my bosome The latter part Tremel reads Abdendo ex dilectione mei iniquitatem meam And this is to avoid both punishment from God and shame from men naturally they know God is just and out of his justice will visite the iniquities of men and they thinke him as man and that the Proverb is true Hosea 12.8 Confesse and be hang'd supposing he cannot know unlesse they disclose Therefore to avoid his knowledge and so his punishment they willingly smother them Againe to avoid shame from men because they will even upbraid them with their sinnes they have confessed 2 Sam. 13.13 though happily themselves more wicked but more covert Therefore they would willingly and by what meanes they can cover them Oblectat sanè flagitium tamen ipsius rei nomen aures offendit Chrysost Ser. de virtut vit Reas 2 Because he loves his sinne and is very loath to part with it Now if he should come to know and acknowledge his sinne he must forsake it or else men will cry more shame and God will more sharply punish him whereas all the while he dissembles his knowledge he thinkes he is the rather to be borne withall both of God and man Object How should this be accounted a corruption when as Isaiah 3.9 they are reproved for declaring their sinne and not hiding it Solut. It is one thing to commit sinne openly and as it were without shame to professe it Non confiteri sed profiteri another to confesse sinne with shame to himselfe and glory to God It is one thing for Zimri Numb 25.6 to manifest sinne and another for David when he is reproved by Nathan to confesse sinne It is not the same that Absolon commit sinne upon the house-top shamelesly in the sight of the Sunne to the dishonour of God and his Father and Achan confesse that was committed with shame to himselfe and giving glory to God To declare sinne as they did is the height of impiety but to confesse sinne as these is the first step to piety and to cover them gives small hope of recovering them The ones declaring and the others cloaking argue both their corruptions Vse 1 Then is the wisedome of the wise but foolishnesse who think that the best guide is Nature and that a man shall never erre if he follow it Questionlesse it is a marvellous blind guide in all things and whithersoever it calls we are to be jealous and suspicious of it It will never lead us to any good but to false pleasures deceitfull profits vaine honours It will either teach us that sinne is no sinne Rom. 7. or lessen sinne or teach us to cover sin In the body and for it he would be accounted but a slender friend and bad counsellour who should perswade a man wounded
Mareshah Vse 2 If our bloudy Romanists had prevailed in their barbarous and cruell plot to the supplanting and overthrow of our Kingdome Church the burning of our Cities the raizing of our Townes the sacking of our houses and our utter ruine we ought to have looked unto the Lord who destroyes and puls up and they but onely the instruments of his wrath Object Then you justifie their act and intent if it were the will of God and they but his instruments for it Answ I justify them as much as Luke did Judas and Herod and Pilate the Rulers and the Jewes because in the Crucifying of Christ they did the secret Counsell of God Act. 4.28 who were condemned to Hell for resisting his revealed will and committing murther and so must these without speedy repentance Besides Gods and their ends were indifferent God had done it to purge the Land of us and of our sinnes and that in just justice they of malice and for our principall good the profession of Piety and the Gospell and the hatred of their more then heathenish Idolatry Vse 3 To teach us if we would not bee destroyed and rooted out if we would be established and confirmed in despight of all Papists and Atheists to seek to have the Lord on our side If he be on our side who can bee against us or if they side against us they shall not prevaile to destroy us for if hee onely destroy then no other can Then though they provide their great armies though they have their secret plots though they straw our wayes with Gunpowder yet iniquity shall be upon the wicked and we shall escape and as we have so shall we still have occasion to praise God singing Psal 12 4 and 12.9 For he onely destroyes and saves when he will save nothing can destroy è contrà Men and Munition wise counsellors grave Senators valorous Captaines resolute Souldiers are some helpes and meanes It may be good to have peace with other Nations and Kingdoms about them But to establish a State to keepe it from falling nothing can be sure but to have peace and be at one with God that we may have him our protector then shall we not onely not fall and perish Quis ei de saeculo metus est cui in saeculo Deus tutorest Cypr. de Orat. Do. but bee without feare What need he feare the world who hath God to be his guardian And they shall call them the second thing that God theatens is shame to their destruction reproach and disgrace from other nations and people scorn and contempt expressing how great their misery should be when as for it they should become a by word to other people and nations They shall call them that is other nations that live about them or passe by them or heare of them shall take as it were this parable against them And say this mountaine of Seir is a border of wickednesse a region whom God hath cursed for their sinnes and layd wast for their iniquity this destruction is not come unto them by chance or naturall and humane revolutions and courses of things but for their wickednesse and impious manners hath God cursed and destroyed them for ever Doct. God makes men odious and contemptible among men a parable and by word for their sinnes and iniquities The border of Wickednesse the people from their judgement and utter destruction they gather their sinne and Gods wrath as the cause of their ruine and desolation Doctr. From the generall judgments of God upon a Country or Nation men may gather their sinnes and Gods wrath their deserts and Gods displeasure So here and threatned beforehand Deut. 29.21 22. and 1 King 9.8 9. and Jer. 2◠8 9. And many Nations shall passe by this Citty and they shall say every man to his neighbour wherefore hath the Lord done thus unto this great City Then they shall answer because they have forsaken the covenant of the Lord their God and worshipped other gods and served them Reas Because though it is read that he afflicteth particular men for some other respects as for the tryall of their faith the manifestation of their graces the glorifying of himselfe sometimes for preventing of sin and shewing they are but men though great things be done by them as he did Job the blind man and the Apostles yet was it never read that he afflicted a generall Land but for sinne and iniquity or a State generally And the reason of this and the whole is because generall judgments come upon the multitude who are ever wicked who have been a long time spared for the good who now being either taken away or intangled with their sinnes that is removed which hindered and so the wrath comes upon them then by these judgments may the sinnes be noted Vse 1 Then have the ministers of God done us no wrong when for the generall judgment that hath been upon our City and Land the spreading and devouring Plague they gather and affirme that we are marvellously defiled and polluted even the border of wickednesse Some wrong might haply have beene done to particular men so to judge of them when men either have not committed these sins which deserve it but for some other cause it is befallen them or they have humbled and reconciled themselves unto God which another cannot so discern But to the generall there can be none seeing God useth not to bring generall Plagues but where the sinnes of men are generall and full whereas then the whole head hath been sicke and the whole heart heavy c. Isa 1.5 6. It must needs follow that such hath been the state and time covered with iniquity for wise Physitians doe not administer Physick for the whole when one part only is ill affected nor just magistrates doe not shake or smite all with the sword when a few have offended much lesse will God onely wise and the most righteous judge destroy the righteous with the wicked send a generall judgment when but a few have deserved it one mans sinnes may bee an occasion of it but the merit is generall as in David and his people 2 Sam. 24.1 Vse 2 If others passingers lookers on may thus gather what may those who suffer themselves how may they gather their sins and his wrath That their sinnes are many and their fallings away generall because their judgments are thus The one the cause the other the proofe as did Daniel 9. a 5. ad 15. So may wee from our generall judgements argue our generall Apostacy and Impiety They shall call them the borders of wickednesse The first of Gods witnesses of such as give testimony to his judgments and the uprightnesse and justice of them is the heathen and other nations who know him not aright Doctr. God will have witnesse and testimony of his judgments from wicked and prophane nations and men the wicked shal be witnesses of his judgments upon others so here so Deut. 29.22 Dan. 5.22
of the vally shall picke it out and the young Eagles shall eate it And if the King must be well thought of Eccle. 10.20 how the parent to whom our affection naturally is more Chams curse came in part for his unreverent thought towards his Father Gen. 19. Reas 1 Because God hath made them reverent in that he hath communicated unto them part of his excellency and dignity now then as a man cannot endure to see so much as his picture or image lightly regarded and not set by but cast at the heels of those who ought to reverence it so God who regardeth the heart and inward affection as much or much more then the outward action cannot abide to see any sparke of his own image despised or any unreverent thought conceived of those whom he hath graced with extraordinarie dignitie of excellency or authoritie Reas 2 Because they ought to love them and if they doe love them they cannot disdaine them nor despise them For 1 Cor 13.5 Love disdaineth not Reas 3 Because else outward reverence is unsound fained counterfeite when the inward is wanting as the inward is lame maymed and unperfect without the outward Vse 1 To teach every child to see his sinne even every one of us for who can say that his heart is cleane that hath had naturall parents living when he had use of reason to whom though he have given outward respect reverence for some sinister respect for feare or shame or gaine of the rod the world or hope of some better portion yet he hath had many disdainefull and despising thoughts of his parents which if they were disliked and resisted were the lesse sinne but not checked in them they have proved the seed and spawn of many outward corruptions unreverences toward them yea of much disobedience and dishonouring of them for as the mouth speaketh of the abundance of the heart so the eye looketh scornefully or the tongue speaketh disdainfully or the whole outward cariage is disloyall when the heart is so corrupted for Chams dishonouring his father to his bretheren rose from the disdaining of him in his heart in secret But if it hath not broken out to this but either grace hath subdued it or worldly respect hath made us smother it yet must it be put upon the account among our sinnes when we humble our selves before the Lord for them to get a discharge of these as well as others Vse 2 To teach every childe to whom God hath given that comfort that he hath parents both or one to labour for all good and reverent affection towards them to honor them in his heart and inwardly to have all honourable estimation of them for the Lord he lookes into the heart and this he requires as the other and by all meanes labours against the contrary and that which is condemned of God which will make them contemne the counsells and advice of their Parents whose persons they disdaine in their hearts and take every thing from them in the worse part and so make their whole government unprofitable unto them Besides the feare of Gods curse threatned Prov. 30. as he well said he was a sinner with a witnesse whom the Holy Ghost gave witnesse against so he is accursed with a witnesse whom the Holy Ghost so accurseth for it saith Tremel God will condemne and bring that person to some evill end or other who shall scorne and disdaine his Parents for his curses are not threatnings alone but inflictions not denouncings but performance This were a good caveat to be written upon the doores of young mens and womens hearts to banish and keepe out unreverent and scornefull thoughts of their Parents and a fitter Posie to be written upon the walls of Parents than the vaine inventions of Poets and Painters The second is outward reverence both in word and carriage towards them Doctr. Children sonnes and daughters must outwardly reverence their Parents that is in behaviour and speech give them all reverent respect in gesture and such titles as are due unto them For if inward more outward seeing the contrary is more offence to them who take notice of it more griefe to their Parents that see and heare them Here to belongs that Prov. 30.11 There is a generation that curseth their father and hath not blessed their mother and that he speaketh of the eye verse 17. shewes that in the whole outward man is required reverence Hence was the blessing of Shem and Japhet Gen. 9.23 26 27. Hence was the excuse of Rachel Gen. 31.35 and the practice of Solomon 1 King 2.19 20. Reason Besides those in the former point this may confirme it because they have their bodies whole and parts from them made of their seed framed in her wombe nursed and nourished up by them then ought they by the whole and parts to doe them all the reverence they possibly can Vse 1 To teach every one to see his sins past or present when they have beene in this marvellous defective nay doing the contrary little reverence in gesture and speech to their Parents short of that it should have beene nay often carrying disdainfull eyes disloyall and despightfull tongues the sinnes of our youth in this respect to be repented of The cause with many why they are despised and want this outward reverence of theirs God using this retribution because they have done so yea and when they have children of yeares to discerne such things who see them unreverently use their Parents both in gesture and speech both with looks and words who teach them how to use theirs while they let them see how they use theirs Yea divers Parents my selfe have beene an eye-witnes of some who teach their children when they are young not onely to disdaine others but themselves the father teaching the child to scoffe or miscall his mother and delight in it which falls out justly that they keepe the sent of this liquor and when they are elder so despise and contemne them But if now when they finde such things from theirs it is good to call to mind their owne sinnes and to think that they thus use me for I have used mine the like and yet never repented of it Vse 2 To perswade every child as before to labour to give them all reverence both in his word and carriage to thinke it little enough to reverence them with the whole and every part which they received from him Let none thinke this is needlesse or too much curiosity to stand upon such things they acknowledge them their Parents and respect them somewhat what need all this for this must be done and not greater things neglected Nonnunquā in parvâ deterius quà m in majori culpâ peccatur major enim culpa quo citiùs agnoscitur eò etiam celeriùs emendatur minor verò dum quasi nulla creditur eò pejor est quo securiùs in usu retinetur Greg. and the sinnes of children in this kind are in
heare from God Mat. 15.3 why doe you also transgresse the commandements of God by your tradition for ever his command is above them and theirs else this were to make them gods and God man and were a deed of Idolatry performed unto them Martin Luther sayd well that in keeping of the first precept was shewed obedience of all the rest for hereby we acknowledge God to be our God in preferring his will before the will of any other And so whose will we preferre before Gods we take them to be our god The Apostle makes the Devill to be the Prince of this World because men obey his will before Gods so in this Therefore if the question be of these two God must first be obeyed a Honora patrem tuum sed si te à vero patre non separat tamdiu scito sanguinis copulam quamdiu ille suum noverit creatorem alioquin Psal 45.10 Hieron Ep. 8. ad Furiam Honour thy father but so as he draw thee not from thy true father so long acknowledge the bond of blood as he acknowledgeth his Creator otherwise as it is Psal 45. hearken O daughter forget thine owne people and thy fathers house saith St. Hierome to Furia And his reason is b Non es ejus cui nata es sed cui renata qui te grandi pretio redemit sanguine suo thou art not his of whom thou wert borne but new borne who hath redeemed thee with a great price even his blood And Clemens Rom. Epistola 4. to the sayd purpose c Authores non sunt vitae nostrae parentes sed ministri non enim vitam praebent sed ingrediendi in vitam exhibent ministerium solus deus vitae author fons est S. Clem. Rom. Ep. 4. Our parents are not the authors but the instruments of our life they give not life but are the meanes of entring it only God is the author and fountaine of life he is then to be preferred and his commandement and not as many who have excuse for things they doe our fathers did so or they commanded us In things wherein God hath neither commanded nor forbidden it is sufficient but where either there must they take notice of it and obey him But yet he must doe it with due respect and reverence manifesting no contempt of their authority Some will demand The magistrate commands me one thing and my parents a contrary what must I doe whom must I obey It is answered that the magistrate must be obeyed 〈◊〉 God hath given him a larger Commission then to them for they themselves are subject as their children who neither may doe nor command contrary to their authority but doing so he sinneth and the sonne sinneth in obeying Againe Princes commands commonly respect common good and the good that is more common is more excellent a common good must not be neglected for a private nor this preferred before it A mans countrey is to be preferâ—â—â— before his parents and the goods of it And to obey them were not a good thing for d Bonum non suo loco non est bonum a good thing out of its place is not good blood out of the veines in other vessels is hurtfull though in his place the life consist in it A good thing not done in his place were better undone yea it cannot be well done Moreover we must distinguish betwixt the affection and action A man may love his parents better then the magistrate but he must obey him rather as he may love a good man better then a great man yet in many cases he is not bound to doe so much for him The first because God hath shewed his speciall love more to him then them The second because God hath given him a great authority of command So 't is in this inward affection and outward obedience because the bond of nature is stronger in the one and the force of authority is greater in the other Finally if the things prejudice the State they must not be obeyed but if it doe not prejudice the publique good and be much benefit to a private parent so the ends of the two be regarded no contempt of authority shewed a man be content to abide the penalty A man may disobey and prefer Parents before Magistrates without sinne to God As in the case of Hester and Mordecah and the Jewes and the Kings commandement Vse 3 What if my Father commands me one thing and my master the contrary I am a servant or an apprentice What must I doe Answ As before obey thy master for thy father hath given over his authority to him over whom he hath no power for his power is not subordinate to thy fathers as a Steward or Tutor wherein there is reservation but absolute And thou art now of another regiment and corporation But yet as before thy affection may be more to thy Father but thy labour and service to thy master thou mayst wish his good more but thou must work for and procure the others good for for that end thou wast placed under his power But if without neglect of thy masters affaires thou may be helpfull to thy parents standing in need of thy helpe or by leave and consent thou art no more free to refuse now then before Vse 4 I am the Daughter of my Father he hath bestowed me in marriage if the commands of husband and father crosse one another whom must I obey undoubtedly thy husband for the father hath given over his authority to him And more then in the former both thy affection and action must be more to thy husband love him better and obey him rather For Gen. 2.24 is spoken comparatively when the one must be forsaken or in cases that so fall out that both be in question For he ceaseth not to be a father still but reserveth to him as reverence so obedience while it is not crosse yea in some things he may challenge it that are crosse if it be not to the prejudice of thy husbands good and greatly for his helpe yea and thou must obey him with some hazard of thy selfe so there be no contempt of the authority of thy husband As in the case of Hester which serves both for a subject and a wife Hitherto of their obedience now of their subjection and submission and this may consist in these things First for correction Doctr. Children must submit themselves to their Parents to be rebuked and corrected by them It is that which we have Pro. 15.5 A foole despiseth his fathers instruction but he that regardeth reproofe is prudent When the Apostle maketh it a reason for subjection to God Hebr. 12.9 10. it must needs hold in this yea the Apostles will carry it not only when they doe it justly and from sufficient matter but for a wrong cause which the tenth verse sheweth implying thereby that this submission is required when they shall correct of a spleene or a
of God they prosper that their parents see not their ruine yet when they are dead their sinne living not repented of they are requited often in the same kinde againe as they did to their Parents so their children doe to them yea often not without them but farre worse courses then they tooke The third thing wherein their subjection is required and submission is for their portion and childes part Doctr. Children must submit themselves unto their parents in receiving their provision and portion and be content with that they have provided and allotted unto them whether in their life or at death not being their owne carvers nor sharing it out as they list The Prodigall sonne amongst much evils is noted to bee free from this to share himselfe but was content his fathers portion whereas his elder brother though free from many other evils yet is blotted with this Luke 15.12 29. It is commended in the sonnes of Abraham that they in this thing submitted themselves At least no contrary thing is manifested of them Gen. 25.5 6. As Adoniah is reproved for usurping the kingdome and making his fathers will for him not content with his portion so is it the commendations of the rest of Davids children that they were content with their portions and never murmured that Solomon not the eldest but the son of Davids age had the kingdome given him of his father Kings 1. The rest of the Patriarkes are not recorded to be malecontent that Joseph had a double portion among them Reas 1 Because they must thinke they discerne better of their own estate and what they are able to afford every one out of the stocke while they live and they maintaine an honest and comely state as before and at their deaths how that they have gathered will part it selfe to them so some portion be for God good uses and other thing necessary Reas 2 Because the father best knows them and with lesse partiality then themselves who hath beene to him the best childe and who have more grace in them according to which he may deale and dispose As did Isaac to Jacob Jacob to Joseph a double portion all the other taynted with some grosse sinne for their goods they may and ought to dispose of according to grace and vertue which makes the youngest the eldest and so è contra Reas 3 Because they are able best to discern who is like to doe more good to Church Common wealth and see in some one more hope then in another and if he so dispose they must be content Vse 1 To reprove al discontented children not content with the portion the father hath set out for them neither living nor dead but murmuring at the dealing of his father as if his were lesse the other too much as the Prodigall sonnes elder brother or as Adoniah making choise of his own portion and if they have not the allowance they would have they think they may come by it as they can and whatsoever they get from their father they thinke it well gotten and but of their own and no sin But see what the holy Ghost sayth Pro. 28.24 who so robbeth his father or his mother and saith it is no transgression the same is a companion of a destroyer making such a sonne a companion and cozen german to a murtherer At his death and in his sicknesse if either they be privy to his will or guesse by his affection in his health that that will not fall to their portion they desire to helpe to shorten his dayes and hasten his end he shall heare newes that they have shar'd for themselves as Adoniah after his death many a sonne shewes himselfe gracelesse telling abroad every where how unkindely his father dealt with him that his portion was so small not remembring in the course of common society de absentibus mortuis nil nisi bonum much more for parents whose infirmities must be covered being living more dead neither remembring how little they deserved at their fathers hands or how unkindely they used him in respect of others or how little hope they gave him that they would use that well he should leave them and by it be profitable to God or man Church or Common-wealth Vse 2 To teach every child to be content with the portion his father sets out for him living or dead whether more or lesse equall or inferiour to others imputing somewhat and not a little to his fathers wisdome knowing his owne ability seeing their present graces or their future hopes somewhat looking at home how dutifull he hath beene in comparison of others how little deserving what little grace and so lesse goods And if his father seeme not to have dealt so equally yet it is his duty to suspect his owne wisdome rather than his fathers to accuse his owne demerits yea to cover it in every place and every way shewing himselfe contented If Jacob see good cause to disinherit Reuben and to passe by Simeon and Levi and leave the Lordship to Judahs hand yea if he shall skip over Dan and Asher and the rest till he come to Joseph from the eldest of all to the youngest or state one and bestow the double portion on him and his the rest must not be discontented with his distribution but give him leave to doe with his owne as he list honouring him thus yea and using his portion left thee for his honour for increase and advantage as the Talents that the world may judge of the justice and uprightnesse of thy fathers getting of his goods The fourth thing in this submission is to be disposed of for their marriages and matching Doctr. It is the duty of children to submit themselves to their Parents in their matches and marriages to be given and taken in marriages this is a part of their honour for the Scripture gives this authority to the parents to bestow them as is proved Deut. 7.3 1 Cor. 7.38 yea to break them Exod. 22.16 17. then must they and ought to be subject Besides the examples of all good children who have thus submitted themselves And exempla sanctorum pro regulis sunt ubi deest regula vel contraria non datur Isaac submitted to Abraham Gen. 24.3 Jacob to Isaac Gen. 28.1 2. Sampson to his parents Judg. 14.1 Rahel and Leah to their father Laban Gen. 29.19 yea even prophane and wicked have in some sort done it Ismael Gen. 21.21 Shechem Hamors sonne Gen. 34.3.6 Reas 1 Because this is to honour them when they thinke them wiser and better able to provide for them than themselves whose advice if they must submit themselves to for their calling and portion more for this when they are led commonly by the heate of affection to the liking of the person onely when there are many other things as necessary to concurre as that as religion honesty of kindred good report equality and such like all which is rarely found in youth to be so duely respected as
him faithfully The Prophet never forbade Naaman his service to his Master after he was become a Jew that is a servant of God He speakes to those who are free not to bind themselves to such 2 King 5.23 hereto may we apply that 1 Cor. 7.20 21 22. not to deny service but to alter the manner of service before for feare of Masters displeasure now for conscience of Gods command before their Masters onely now Christ in their Master Reas 1 Because as was noted in Children out of Chrysost it is due to their place not person as Non principi sed principatui so Non magistro sed magisterio The feare is due not to his person and so good or bad high or low gentle or churlish but to his place and authority as a master which he may be of what quality or condition soever he be and from them as servants whatsoever their persons and quality and gifts may be Reas 2 Particularly for such as are religious that they bring not dishonour upon Gods Name and Doctrine 1 Tim. 6.1 but may honour him Reas 3 For both because it shall be more respected of God the lesse it is deserved by any thing in thy master for then it is done of conscience and for God as a good worke ought to be Vse 1 This will condemne the Doctrine of the Church of Rome howsoever bragging it selfe to be Apostolicall yet holds it but few of the Apostles doctrines which it hath not either corrupted or taught something to the contrary And in this point most directly to Peter and Paul forbidding feare and faithfulnesse to be performed of servants to their masters and them who put them in trust Symacha saith Instit Cathol Tit. 46. sect 74. that all keepers of forts and all other vassals and slaves are freed from the oath of subjection to their Lord and Master he being an Heretick affirming that by it he is deprived of his civill power he hath over his servants the ground of the unfaithfulnesse of Sr. William Stanly in yeelding up Daventer an act approved and commended by Cardinall Allen how unlike are these spirits to the spirit of Saint Peter and Saint Paul who will have faithfulnesse to the good and bad to the Infidell aswell as the beleever shall not that be verified of them Math. 5.19 But they will say Heresie is a greater sinne then infidelity first I answer not as they make Heresie ut ante secondly be that true of August Sanata vulnere infidelitatis sed gravius percussa vulnere Idololatriae yet all Heresie is not Idolatrie neither can this if it be destroy the knot and bond of this duty which is not faith nor the foundation of divine religion but a politique title having force and strength from the law of nature which is not to be dissolved by Heresie not contrary to it And the Apostles reason will be here aswell as in Infidelity it will make the name of God and his doctrine ill spoken of But the truth is this is but a shift of theirs for they teach no faith to be kept with such and so no faithfulnesse with such as are heathen or Infidels If we may gather the lesse from the greater Vladislaus he was I take it the King of Hungary and Poland in a battaile against the Turkes Amurath the second of that name had the better hand so that the Turke offered to yeeld to any conditions whereupon Vladislaus and the Turke swore to Articles of Agreement but presently a Legate came frome the Pope and urged Vladislaus to set upon the Turke againe Eugenius 4. neere vanquished already telling him that the Pope had power to dispence with his Oath which he attempted though sore against his will Then the Turke cryed out O Crucifixe crucifixe vide gentem tuam perfidam Oh thou crucified thou crucified take notice of thy treacherous people And so bestirred himself that he overthrew Vladislaus which hath ever since turned to the greatest detriment of all Christendome out of this by proportion we may see it is but a colour of their distinction of Heresie and Infidelity Vse 2 To reprove all such servants as thinke they owe no feare nor duty or lesse feare and duty to their Masters because of some defects in them or some excellency in themselves if he be base borne and they of worshipfull Parents if he be irreligious and they have somewhat or more taste of piety if he be poore so when they came to him or impoverished after c. But they must know that none of these will dispense with omission of any duty Is he their Master If they give him not all respect they sinne against his place and dominion and so against God that hath given it him If God had allowed only rich men or religious men or good and courteous Men to be his Vicegerents in the family then it were somewhat but he hath given this to the rich and the poor alike he hath lightned both their eyes the good and the bad hath the seale of the Commission alike therefore they who doe not alike reverence their masters one as other are guilty of sinne before God and shall have no reward from God because he doth it not in conscience to Gods Commandement but for sinister respect for which they may receive their reward from men but a heavy one from God Vse 3 To perswade servants to feare and doe all duty to their Masters whatsoever they are one or other he that is well borne must forget his father and his fathers house and looke not upon his master whence he came but what he is he that is religious remember he must adorne his profession and looke not upon his master what he is of himselfe corrupt and prophane but what God hath made him his owne Vicegerent and his master and thinke what unworthinesse soever be in thy master yet that thou art most unworthy to doe him any disgrace or to deny him any duty Remember that what is due to him it is not to his person but place indeed not to him but God and to him in Gods stead and the more unworthy he is of any duty the more readily thou perform'st it the more reward thou shalt have from God yea for the present it is a speciall proofe of true grace in the heart For as it is Rom. 5.7 8. so every one will obey a great and a good master but that is true obedience when the master is neither great nor good or great and not good or good and not great for so have good servants and holy men done in times past unto their masters If I be a father where is my honour Here is the application of the former ground and rule to himselfe and them not speaking in generall but applying it particularly teaching in his example what is the best and most profitable kind of preaching when application is joyned with doctrine Vide Heb. 12.1 If I be a
even to honour God as a father The former bindes but this bindes more as a twofold cord the law because of our creation the Gospell for our election and redemption we are no more servants but sonnes Galat. 4.5 6. But must we the lesse serve him or not this were a gallant Gospell indeed Nay we must the rather because sonnes Mala. 3.16 we must not change our service but the manner of our service for he hath made us to serve him Luke 1.74 75. that hee would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our life Not as servants for wages but as sonnes in a more honourable kinde of service In primo dedit me mihi in secundo dedit se mihi cui debeo me propter me debeo plusquam me propter se Ber. with a free affection in no mercenarie manner otherwise this bindes us more then before and to doe more if it were possible then the law requires If the other though free yet not so rare doe bind how much more this so rare a benefit should bind us In the first he gave me to my selfe In the other he gave himselfe to me To whom I owe my selfe for my being to him I am more indebted for giving himself to mee more is then due unto him and more must we endeavour if our being and being men require it of us what this being sonnes without which it had beene better wee had never been yea a thousand times If his bounty in creating us what his mercy and love in electing us The world though peevishly and corruptly it upbraids those that are Gods and in some sinister and corrupt affection challenges more of them then of others towards themselves then towards God yet those who are indeed Gods must thinke such speeches are goades to pricke them forwards to more For God hath done more for them therefore more is required of them yea more then they thinke they ought to performe Every one must argue as David see 2 Sam. 6.21 And David said unto Michal it was before the Lord which chose me before thy father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord It will not serve and goe for currant if Gods children elected be not more diligent to honour him then others Where is my honour wee have seene by what right God requires this we must see now the thing it is honour which is indeed childelike and filiall feare to obey and serve him for love rather then feare as sonnes doe their father and of this I will thus speak first that men must give it to God the sonnes to the father Secondly how it differs from the servile feare Thirdly the effects of it that it may be known whether had or no and if not it may be sought if had it may be joyed in Doctrine First that Men must give it unto God Reas 1 The Children of God that is his sonnes and daughters ought to honour him that is to serve and obey him to doe the good he commands not for feare of punishment or hope of reward but for the love of good and righteousnesse and his goodnesse and mercy willingly and of conscience hereto may we apply that Psal 130.4 and Rom. 12.1 and 1 John 2.1 inferred upon the second Because else they can not be sonnes and daughters Servilis est timor quamdiu ab amore non manat qui de amore non venit honor non honor sed adulatio Bern. Cant. 83. whose nature is to obey their parents and doe them all service of love feare is servile if it flow not from love and the honour which comes not from love is not honour but flattery a formall fawning Reas 2 Because if they obey him and honour him for hope of good and feare of evill and punishment it is self love that moves them not God love nor the love of righteousnesse now if men require more nor account not of this when selfe love hath the sway and men seeke themselves how should God and why should men expect it from him Est qui confitetur Deo quia potens est est quoniam sibi bonus est est quia simpliciter bonus est Psal 118.1.19 primus servus est timet secundus mercenarius cupit sibi tertius filius est diligit patrem * One blesses God because he is powerfull another because he is good to him another because he is simply good in himselfe Psal 118.1 The first is a servant and feares The second is an hireling and lookes for gaine The third is a sonne and loves his father Object There are many promises of good things for obedience and threats of evill for disobedience are they made to servants or written for them alone or also for sonnes If Sonnes why may not they look to them and for them doe service Sol. Without question whatsoever is written is for sonnes not servants or principally for them yet is it not acceptable to God when it is done for these for nothing proceeding from hirelings or slaves can be acceptable why then are these written Namely to helpe them in it not to be the principall mover of it vide James 2.8 Vse 1 This proves that many mens workes and obedience are not the honour of God nor things acceptable though according to the law and things commanded which in another are his honour and accepted of him the end or motive not being good and right as it should The second thing to be observed is how this child-like and filiall feare differs from the other servile feare and that it doth in divers things The first difference is in respect of the object that is of that which is feared that is sinne the one feares sinne as it is sinne and because it is sinne the other onely the punishment of sin and not sinne at all but in regard of the punishment the former curbs the action onely Hosea 3.5 the other the affection the one liketh and loveth sinne but he dare not commit it in regard of the danger that may ensue of it the other hateth and abhorreth sinne and would not commit it though he might doe it without danger at all as Prov. 8.13 The feare of the Lord is to hate evill Psal 97.10 And because it deales with the affection it is called a pure feare Psal 19.9 The feare of the Lord is cleane or pure for it purgeth the heart as faith is said to doe Acts 15.9 The other is a melting feare but this is a purging and refining feare The second difference is in their grounds the one is grounded onely upon the wrath of God and for his justice the other regardeth them but specially his mercy and goodnesse Psal 130.4 Hosea 3.5 The filiall feare to offend God in regard of
benefits past the servile for evill to come See the difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will not have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the childe-like feare Ista sagitta timor qui configit interficit carnis desideria Ber. It is not the outward worke that dislikes thee and externall act of sinne only but even the desires motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a slave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enongh from God and the godly are troubled they cannot come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timor a chaste feare T is one thing to feare God Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sed ex timore poenae iste castus est quia venit ex amore Dei quem amplecteris August in 1 Joh. 4 lest he send thee to Hell another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate and they desire he may perish whom they hate Quem metuunt oderunt quem oderunt periisse cupiunt So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secondly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be
and David Psal 1 19.53.136.139.158 such are commended and marked Ezechiel 9. as they are condemned 1 Cor. 5.1 who doe contrary The fifth a trembling at the wrath and anger of God declared for sinne either in word or deed First in word at Gods threatnings either against him selfe or others as a child quaketh and trembleth at his fathers chyding though it be with some others so doe the children of God commonly when they heare the wrath of God denounced against others so is it Isa 66.2 Psal 1 19.161 2 Chro. 34.27 Jer. 26 18. Habacuk 3.16 Now secondly if at his word how much more at his rod if when he speaks more when he beats themselves or others as a child if he see his father to take the rod in hand to correct any of the family he standeth trembling and quaking he feareth lest he should have a wipe by the way so the child of God feareth as before Gods face when he seeth the hand of God upon others as when he feeleth it upon himselfe David 2 Sam. 6.7.9 the Church Acts. 5.11 Psal 119.119 120. Habacuk 3.16 Now these being the effects and as it were the fruits of this filiall feare it shall be good for a man to examine himself by them whether he have it or no for by the fruits you shall know it It is to be feared that if men will doe this seriously but a few of those who call God father every day wil be found to have this filiall feare and so his sonnes indeed The first fruit is a desire to know and finde out Gods will and then to doe it but alas how many have wee that refuse to seek after the knowledge of his wayes like those Job 21.14 but say some will search the word yet it is onely to furnish themselves with matter of discourse and not to finde out that which may serve to order and direct their lives they are a curious kinde of Men and as Seneca saith Scholae non vitae discitur they study schoole quirks and not points of practice others are sorry many times that they lighted on more then they looked after As the yong man not answered to his mind was sorry he had asked Luke 15.23 Bernard hath observed of his experience Cant. ser 74. many saith he have I known Ber. in Cant. serm 74. made sad upon the knowledge of the truth because they could not so pretend ignorance as before Or if not this but with the sonne in the Gospell stay and doe not or deferre as Jonah or doe as Balaam blesse when he would have cursed so they their hands go against their hearts these and such like must needs be voyd of this feare The second is a jealousie over his particular actions but how many runne headlong into all actions never regarding what warrant they have for them that though never so many make doubt of them and the lawfulnesse of them yet all is one to them as they know nothing for them so they know nothing against them and they eyther doe as Peter Luke 22.49.50 who cut off Malchus eare before he could heare his answer or as Prov. 20.25 doe things first and examine them after These are farre from this feare for where it is there if any doubt arise about an action that seemed indifferent before he will be jealous of himselfe and walke the surest way when he knoweth he may doe or abstaine without offence but he is in some suspicion of the other he will rather be sure to goe on a good ground than hazard the incurring of Gods displeasure though he lose somewhat yea much both of his profit and pleasure knowing the feare of God is opposite to this manner of walking and so 't is made Eccles 5.1 5 6. The third is a carefull avoiding of knowne sinnes and things that will offend but how many give liberty to their flesh runne with a full swinge into the practice of sinne and never care to returne out of it againe who vaunt of this feare and yet often vaunt of their sinnes and never shame at them Nay sooner shame and blush to be a man noted to have a care to avoid the common sinnes of the age how have these men any child-like feare will they account that their children doe lovingly feare them when they runne into all or many things they know will displease them and are ashamed to be accounted more than ordinarily dutifull Questionlesse no then let them be their own Judges and shall for they tell us they have no feare if that be their feare Prov. 8.13 The fourth is a griefe to see others offend but many boast of the feare of God and yet they delight and take pleasure in the sight and hearing of other mens sinnes never caring nor regarding what others doe so they be not like them They can dayly see many Laodiceans neither hot nor cold amongst us many Ephesians that have lost their first love many Jebusites Idolaters amongst us and swarming amongst us these they see and yet they sigh not as it nay either take pleasure or make profit by it it is but a boast they are void of the filiall feare of God because they have no care whether he be honoured or dishonoured pleased or displeased as if a Child could endure his fathers dishonour if not be revenged of them for want of power and such like yet will he mourne and sorrow How should I beare my fathers dishonour and if these much more those who seeke to draw others to sinne swearing whoring drunkennesse and such like they can have no true feare of God as Children The fifth trembling at his judgments threatened or executed upon others Many say they feare God and yet they can heare the wrath and judgments of God denounced against sinne and it may be the sinnes they practise yet are never a whit moved at all but goe as they came as if the Word were but wind As Jer. 5.13 Their hearts melt not nor they mourne not nay when they see Gods judgments upon others they censure and condemne them but feare nothing themselves nay often when they are in the same condemnation if they be not in the same punishment Sure it is they have no child-like feare at all they are worse than the beasts yea senselesse things who tremble at his voice and they shew themselves Children of wrath Onely the children of wrath are fearelesse of wrath Soli filii irae iram non sentiunt Bern. as S. Bernard speaketh If I be a Master where is my feare The application of the second rule of nature we must speak of Gods Lordship then of the feare he requires for it He is a Lord in respect of his creatures either generally or specially First generally jure Creationis gubernationis by right of Creation and government Secondly particularly jure pacti redemptionis by right of Covenant and Redemption First jure redemptionis Exod. 20.2 1 Cor. 6.20 Secondly jure pacti
is joyned with power and might there must needs be 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 Vse 1 This teacheth us that undoubtedly there is a great want of this feare amongst most 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 Vse 2 Particularly every man may try himselfe 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 Reas 1 Because they know there is no wisdome nor power against the Lord 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 Reas 2 Because it will make every man out of love and liking with all things he hath 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 Vse 1 This as the former sheweth that many men are destitute of this feare 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 Vse 2 Particularly every man may try himselfe whether he hath this feare or no 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
them How many Ministers preach the Word but for gain for vain glory for law and for custome and not of conscience as law and customes bind them when they have gifts and body able to doe it oftner to the edifying of the Church some in preaching make it serve their own turne and serve themselves out of it and not God How many hearers that heare for law or custome that being present sleepe or suffer their eyes to steale away their hearts or let their soules and minds be possessed with their severall feares joyes pleasures profits that they are present in body and absent in mind thinking yet that is good enough for the Lord. For prayer how many Ministers runne it over like journey-workes without affection and zeale making the people to abhorre the sacrifice of the Lord How many of the people come late carry themselves without all reverence sitting gazing reading and such like and there is no fault all is well enough The like may be said of Sacraments any preparations any affection good enough but of the particulars more afterwards How many that deferre the service of God till they be old till the even the morning and fresh thoughts of themselves and servants for the world for their Chapmen not for God drowsie prayers spirits spent good enough for him Here I may apply that of Seneca * Qui ut bonus sit in senectute differt apertè ostendit se nolle virtuti dare nisi tempus ad omnia alia inidoneum Seneca He who deferres to be good till he be old shews plainly he would not give himselfe to vertue if he were fit for any thing else So of both these and their like who shew therein the contempt of Gods Name thinking any thing good enough for him Vse 2 To teach every man to labour to see and know himselfe guilty of this sinne to humble himselfe for it and to repent of it as of one of his great sinnes Now there is no repentance where there is perseverance in it when it is not left and the former good done for as he verily is wicked that is not just he is ungratefull that is not thankfull so doth he despise that doth not honour God The contrary evill is ever where the good is not where and when it ought to be therefore must every one labour for the good that is to honour God not to doe the things and workes of his service onely but to doe them as his service should be done being more carefull for the heart and affection which God more respects than the action thinking not as hypocrites any thing is good enough but that nothing is sufficient As Paul who is sufficient so what is sufficient what care diligence endeavour of the heart and whole man It is not the omitting of the worship of God nor the neglect to leave some things undone that is onely displeasing unto the Lord but when the Act is done he may be as much offended As here the not offering of the sacrifice was not the thing that displeased him but when the sacrifices were not so qualified as they ought that he accounted contempt because it argued contempt so in this the quality of the service is that which he accounts contempt when they thought the deed was enough The outward worke must be done as the sacrifice ought by them to have beene offered so God hath commanded so must example be given to others but the intention the heart is that which must make it acceptable unto God as Gregory And ye say wherein have we despised thy Name Here is their excuse and defence in which they adde more impiety to their former prophanenesse they put God to his proofes and seeme to charge him for accusing them unjustly They stand upon their defence Wherein have we c. we have highly thought of thy Name and spoken of thee most religiously why then are we accused But observe we Gods reply VERSE VII Ye offer uncleane bread upon mine Altar and you say Wherein have we polluted thee In that yee say The Table of the Lord is not to be regarded YEE offer uncleane bread upon my Altar Here is Gods reply to their defence They who offer polluted things to God despise his Name but such are you for ye offer polluted bread upon my Altar where we must examine the sense of three words First Altar Secondly Bread Thirdly polluted or uncleane First by the Altar there are some and not of the meanest who understand in this place the table of Shew-bread that stood in the Temple and Tabernacle just over against the Candlestick on the North-side and the right hand of it In the Tabernacle there were three distinct places the Tabernacle the holy place and the most holy The table of Shew-bread was in the second whither the Priests onely came By the Altar then is understood the Altar of burnt offerings which stood in the outward Court whither both Priest and people came and had like accesse when the Law was read and their dayly sacrifices were offered And thus doth Theodoret and Cyrill understand it upon this place so that we expound not this by that which is in the end of the Verse but that by this because we find in the Scripture the Table put often for the Altar but not the Altar for the Table Secondly by bread some understand onely the Shew-bread as Hierome some of bread which was offered with the burnt-offering on the Altar Levit. 6.20 Numb 28.6 Some not of the bread onely but of the flesh also or whatsoever thing else was offered there upon the Altar which is the best acceptation for the word here used signifies not bread alone but also other victuall and meat as it is used in the word and as Cyrill expoundeth this place and some other for the bread of the sacrifice and especially the Prophet himselfe vers 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar Thirdly by uncleane what is meant it is agreed of by most that it is not any thing that is uncleane by nature or naturally that is such a thing as is abhominable to humane sense as Ezek. 4.12 13. nor yet any thing that is uncleane morally as all things are said to be morally vile and polluted that God doth disallow and dislike of Nullum cadaver tam foedum aut faetidum as Gregory saith to us as the sinners soule in the sight of God But it is mystically unclean that is in regard of some mysticall signification God having pronounced them typically unclean to instruct some further matter that thereby he would inure men the rather to abhorre them And thus are all things said to be unclean which are prohibited in the law ceremoniall and so it is in this place But these things were either unclean by others or of themselves in the first by touching a dead corps or any uncleane thing in the second either in their kinde as Isaiah
our selves together will build it unto the Lord God of Israel 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 Vse 2 To admonish the Ministers of their duty 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. secret sins 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 seeke all meanes to cure before they cut off a member Vse 3 For the people to learn to submit themselves to the censure of the Ministers of the Church 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 Ecclesiae For even excommunication is the Churches medicine It casts 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 owne 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 Doctrine They who have the charge of others 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 your 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 Reas 1 Because every man is commanded to reprove his brother 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 Reas 2 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 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. Reas 3 Because they are made keepers of both tables such as ought to looke that both tables should be kept therefore the command touching them is made the sinews 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 ten Commandements was given to Moses the Magistrate for them all Exod. 19. Vse 1 It shews the wretched estate of Ministers Magistrates 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 Vse 2 This teacheth us that those who have charge of others 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 a 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 likewise 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 private man if he reprove an offendor when he seeth him comitting sinne he is not bound to enquire and take notice of what they doe or curiously to watch over them but not for a Magistrate Minister c. He must Prov. 27.23 bee diligent to look to the state of his flocke and look well to his heards The Minister is Episcopus a pryer to signifie it is his charge to pry and look to the lives of those who are committed to him and so ought every particular master of a family for his house is his Diocesse though he may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle in an other family 1 Pet. 4.15 It is not enough for them to take notice of things that are offended in the open view but they must enquire into their secret carriage many imagine they are bound no further then to take notice of open sinnes and thinke ignorance of close crimes will excuse them but such affected ignorance when they might have knowledge increaseth the sinne for they might either prevent it or humble themselves for it as Job or reprove them as Elisha did his servant 2 Kings 5. and free themselves from their sinne The second thing is that they have power to punish when they cannot prevent It is enough for a private man when he sees a sin to reprove to bewaile it and pray for him that sinned but not for him thath hath charge he must use the power of the sword being a Magistrate of the keyes being a Minister of the rod being a Master or Parent yea and in obstinacy dis-inherit as Abraham cast out scoffing Ismael and his Mother and expulse his house as David said he would purge his house Psal 101. And without this can they not keep themselves from the sinnes of others Vse 3 To teach every inferior to submit to his superior or to him that hath charge over him to be pryed into reproved or corrected as their power is It is profitable to have an enemy prying profitable to have a child tell us the cloake hangs awry as Chrysost more profitable to have a friend of whose faithfulnesse we doubt not and whose duty must make us beare with him as with Physitians though they deale with us very homely And you say wherein have we polluted thee The second reply of this people adding denyall to denyall they would not grant that they did so that they offered polluted bread Doct. One sinne drawes on an other the first a second that a third and both a greater we may say of sin as Leah said of her sonne that her Maid Zilpa bore Jacob Gen. 30.11 a troope commeth we see it in our first Parents in David 2 Sam. 11. in Asa 2 Chro. 19.10 in Peter Reas Because one sinne must serve to bolster and uphold another or else to smother and conceale another This people thought it a shame having once denyed their fault not to defend it and stand out to the utmost But it is manifest in the example of David of which Basil thus the Devill seeing that after the doing of it he was ashamed of what he had done and willing to hide his shamefull wound he made that shame of his a broker to another sinne and so drew him to draw one ulcer over another while seeking to cover his adultery with murther he made him an author and so guilty of both Vse 1 This ought to teach men not to give place to sinne to any one great or small but to resist them all for as Proverb 17 14. The beginning of strife is as one that openeth the waters Therefore ere the contention be medled with leave off As when a man maketh a way to a current or streame of a river which when he hath once let in to his grounds he cannot stay again though he would never so faine so is the begining of sinne To give the water passage is to let the tongue loose for the carelesse minde slideth away by degrees till it fall and he that is not carefull of idle and harmlesse words at the first commeth soone to wicked and hurtfull words at the last Greg. past 3. the like may be said of other sins The way to Heaven is upward hard and difficult the way to Hell is downward Now he that runneth down a Hill cannot stay when he will or if he set downe with himselfe how farre and where he will stay he is not like to observe it so in sinne he cannot take up himselfe when he would to say thus farre and no further I will sinne for the corruption of his nature is as fierce horses and the devill as the driver he shall not command himself when he would Did not David fall from idlenes to wantonnesse and from adultery to murther from a filthy sinne to a bloody crime did not Salomon from excessive buildings where his sin begun for he was as long again about his own house as he was about Gods house to abundance of wives and from the love of strange women to the service of strange gods Did not Asa fall from distrusting God to the imprisoning of Gods Prophets and from that to oppressing of his people yea from distrusting in God to trust wholly in Physitians and are we better then these who was like them in Israel and what is our strength in comparison of them It is good then that we withstand small sinnes and the first Vse 2 If any be overtaken with sin unawares let him shake it off with speed lest he come to binde sin to sin and so shall he be sure not to escape unpunished let him labor to rise out of it and to stay himselfe as Job 40.5 Once have I spoken but I will not answer yea twice but I will proceed no further So say thou once have I sinned but I will doe no more yea twise but I will proceed no further And to lessen thy fault excuse not thine offence seek no excuses and pretences to cover or colour it for that will bring thee to be more intangled As one saith beginnings are with more ease and safety declined when we are free then proceedings when wee have begun so small beginings then continuance the further and longer the harder it will be to rise and the smaller the sinne is the harder haply to rise for hee that fals lightly he makes no great haste to rise againe whereas he that fals hard and foul hee hastens to arise so in this It is Sathans policy not to draw men to great sinnes at first but by degrees lest they should abhorre them before the conscience be inured and somewhat hardened As the way to good is by degrees because of the difficulty of it so to evill because of the horriblenesse and shame of it And by one sinne if it be lived in without repentance there is left in in the heart a more provocation to sinne the same sinne againe
yea and a greater pronesse then before to any other sin whatsoever of the same quality yea and of a step or a degree higher Hay or stubble or any combustible matter dryed and heated by the Sunne soone takes fire the resisting of humidity is taken away So in this For when temptation is offered to some or other sinne that the conscience shall at first seeme to make nice of the corruption of the heart will be ready to make answer and suggest that he may as well and as safely doe this as the former there is no more danger in the one then in the other and therefore that it is to no end to make dainty of the one seeing he is so farre ingaged in the other Therefore hee that would be free from greater when the lesse hath seased upon him let him haste and by true repentance as by an ejectione firmae cast him out of possession Take the foxes when they are little and if not at first yet as they come in by little and little cast them out by little and little and go back againe by degrees as the sunne went backe in the Diall of Ahaz Vse 3 This may teach every man to account it a mercy and goodnesse of God to him when he gives a meanes to prevent his entrance into a sinne or his continuance in it when he hath slipped aside to any though but a little one St. Aug. saith that Omne peccatum c. Every sinne that God prevented in him and kept him from committing of it he accounted no lesse mercy than if he had pardoned him And doubtlesse in this respect the mercy is more for while that sinne was prevented more and perhaps greater sinnes were prevented in him Men are nothing so sensible in this but it is their corruption as they are not so sensible of the benefit being kept from transgressing the Law as getting a pardon after nor in preventing a disease as in removing it after But the mercy is great whether it be by the voice of a Minister if he open his heart to it or the voyce of a judgment or the voice of his conscience or the voice of the Spirit Es 30.21 It is a benefit when a man is setled or secure in his sinne by any of these meanes to be admonished as David was by Nathan after he had sinned in numbring the people and Peter was by Christ after the third deniall though it had beene greater if the admonition and prevention had beene at the first or second step So should men esteeme it when they are turned or turning to the right hand or to the left by pleasure or profit It is good that God will so admonish them and prevent this by whom or howsoever by publick or private meanes by good or bad And let them hearken and obey and be thankfull to the Authour and the meanes Nec ullus omnino sermo qui aedificat ad pietatem ad virtutes ad mores optimos negligenter est audiendus quoniam illic iter quo ostenditur Salutare Dei Bern. in Cant. serm 57. Si corripuerit me justus in misericordia id ipsum senâ—iam sciens quia aemulatio justi benevolentia iter faciunt ei qui ascendit super occasum Bonus occasus cum ad correptionem justi stat homo corruit vitium Dominus ascendit super illud conculcans hoc pedibus conterens ne resurgat Non ergo contemnenda increpatio justi quae ruina peccati cordis sanitas est nec non Dei ad animam via Bern. Ibid. Vnusquisque pro modulo suo audiat sicut sibi conscius fuerit ita vel doleat corrigendus vel gaudeat approbandus Si se deviâsse invenerit redeat ut in via ambulet Si se in via invenerit ambulet ut perveniat Nemo sit superbus extra viam nemo piger in via Aug. in Psal 31. praefat As St. Bernard speakes No word that edifies to godlinesse to vertue and good manners is to be heard negligently because there is the way in which is shewed the salvation of God And a little before in the same Sermon saith he The admonition of the righteous is not to be contemned which is sinnes ruine the hearts health and Gods way to the Soule And as S. Aug. to the same purpose of publick hearing and admonition Let every one heare as he can and as he is conscious to himselfe so let him either grieve being to be corrected or rejoyce being to be approved If he finde that he hath gone astray let him returne that he may walke in the way If he find himselfe in Gods way let him walke on to the end let no man be proud out of the way nor slothfull in it In that you say That is thus thinke in your hearts and this is known to God 'T is not likely they were so impious to utter their prophane conceits of Gods service but as it is Ps 14.1 Psal 30.6 Doctrine Not onely workes and words but even the thoughts are known to God The very hearts of men have eares to heare God and mouths to speake to God Corda Deo aures os gerunt saith St. Aug. As God said to Moses in another case Exod. 14.15 so to the wicked Why cryest thou against me when haply they speak no word but onely blaspheme God in their hearts as it is Psal 10.13 The Table of the Lord is not to be regarded They aske wherein they have despised and polluted God In that they think basely of his service they pollute him in polluting his Altar They who thinke basely of Gods board they contemne and pollute God whose board it is By Table is understood not that of the Shew-bread but the Altar of burnt-offerings And so is Ezek. 41.22 Doctrine Whatsoever abuse is committed in the worship of God or against the meanes of his worship it is held to be done against God himselfe Thus answereth God this people In polluting my Altar you pollute me the meanes of Gods worship with us are the Word Sacraments and Prayer as the Law Sacrifices and Sacrament were with them Now then as the contemning of these were the contemning of him so is it with us It is that which is a Cor. 11.27 to be guilty of the body and blood of the Lord that is of a heinous offence committed against his person he is absent so was God from the sacrifices yet he was polluted in them because they were offered unto him So is it in these Sacraments of ours because he offereth them unto us as signes of himselfe Hence it is Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And wherefore they more than other men but for this because they were the Candlesticks that held forth the light they were they who brought the Word to them and that was it not for their persons
so continues a notorious wicked man as in Athens when a beame of the house fell in a banquet and knocked a professed Atheist alone on the head there is then some ground for our censure for then the word and worke of God meet together else there can bee no certaine judgement because as it is Eccles 9.1 2. I have surely given mine heart to all this and to declare all this that the just and the wise and their workes are in the hand of God and no man knoweth either love or hatred of all that is before them All things come alike to all and the same condition is to thee just and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth an oath And that which is befallen another may befall thee for it is no faith but a fancy whereby any man thinketh himselfe excepted from any outward calamity having no promise for freedome Therefore should no man judge another that liveth outwardly well by ought that befalleth him for it may befall him and that in Gods justice as Proverb 24.17 18. Vse 2 This tels how it is warrantable to judge and censure of other men such as are wicked and prophane and yet cry out that any man should sit on them but themselves and of those wee meane who boast of as good and sincere a heart to God as the best though their lives be not so religious as theirs yea when they are prophane and notoriously wicked yet men must judge charitably of them because they can not see into their thoughts and know what there is there But we answer them that their lives tell us what lyes hid nay that which is within cannot be hid because their lives are such For Math. 7.18 a man need not dig into the ground to see what the root is the fruit will easily discover the tree so is it with the heart actions by good actions we may be deceived because of the disposition of the partie Math. 6. Almes and Prayers by vaine glory or want of sincerity are not good at all to the doer but evill cannot be good by good intention for that which is evill in it self cannot be made good to any for any end And so evill actions still argue an evill heart as bad fruits an evill tree And so it is a very ridiculous thing for men to brag of a sound and good heart when their lives be as they bee For Jam. 3.11 Evill words saith the Apostle corrupt good manners their own and others much more evill workes good men yea they argue the doer corrupt within for it is not the fruit makes the tree bad but it is the badnesse of the tree that maketh the bad fruit the fruit discovereth the naughtinesse of the tree For as the Adder hath a sting before he stingeth so are men wicked before they work wickednesse then is it knowne she hath a sting and they corruption for as the mouth speaketh from the abundance of the heart so the heart worketh from the abundance of the soule so that lawfull it is for me to judge a common swearer a known adulterer a manifest deceiver an usuall drunkard c. to have a corrupt heart for when the earth is broken up and a filthy stench commeth out argues it not that there was some dead corps there so when men send out cursings blasphemies swearings raylings and such like that a man should not be able to endure from whence issue these but from a dead and a rotten soule these carry about them then the grave and sepulcher of the Soule Now that which is said of the words may be applyed to the workes As a man therefore comming to a tombe though never so costly and curiously or so royally deckt yet if at some vent be apprehend a filthy savour issuing out of it he knoweth well there is not only a dead but a rotten carkasse within so when a man feeleth a filthy and unwholsome sent either of prophane speech or of dissolute life issuing from the heart which is the fountaine of both he must needs conclude neither is it against charitie to censure it that there is a soule not only dead and buried but even rotten in sinne and corruption Therefore let no man delude himselfe whil◠he would deceive others to beare men in hand that he is soun◠at heart when he is unsound and corrupt in his life as if a man might be perswaded that it is a vine or figtree which he seeth hanging full of crabs and wildings Nay it must needs be otherwise therefore as Christ said Math. 12.33 Either make the tree good and his fruit good Or else make the tree evill and his fruit evill for the tree is known by his fruit If thou hate sinne shew it in thy life if thou feare God shew it by thy carefull walking in his waies and seeking to please him If thou lovest the word frequent the assembly with diligence and devotion and not carelessely and slippily If thou thinke reverently of the service of God be carefull reverently to addresse thy selfe to the performance of it Otherwise know thy practice proclaimes the want of these things and thinke not much if others judge thee by that for they have their warrant from Christ their King By their fruits you shall know them If yee offer the blind The Lord he requires not all the substance of a man to his service but a few things and those not very costly yet he requires the choise and best in their kind and they be accounted of better then any others the best should not be deare to them nor too deare for him Doctr. Men ought to offer their best things to God and to thinke nothing too deare for him either to give to him or for him Gen. 22.2 2 Sam. 24.24 Vse 1 This serves to reprove all hypocrites such as the world the Church is full of who offer not the best but the worst unto God think those things good enough having many things too dear for him when as nothing is too good for their back bellies for their pleasures delights to serve the flesh world withall But generals touch not for particulars First the maintenance of the Ministers is the Lords portion as not to seek it fare off Mal. 3.8 for if the spoiling of them be the spoyling of him then è contra But how many have we that thinke every thing is too much that they have and any thing is good enough for them I say nothing of them who bestow all on pleasures and give nothing to the Lords portion who as they think playing better then preaching bestow much on Players but nothing on Preachers But I aime at such as account of Preaching and injoy the benefit of the ministery and yet a vaine man will bestow more
the Apostle hath Hebr. 11.6 is here more if not without faith then not without knowledge Now what servant or child is it that obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper hortor hortari non desinam ut non hic tantum attendatis iis quae dicuntur verum etiam cum domi fueritis assiduè divinarū scripturarum lectioni vacetis Quod quidem iis qui privatim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John Quinostrūquaso repetit domi aliquid aut Christiana dignum opus aggreditur Quis Scripturarum sensus perscrutatur Nemo sane sed alveolos talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenesse and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra in hypocrisie for fashion and custome and such like Dorct Lame service which is done to God is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Reas 1 Because all and the whole is his both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Reas 2 Because this is to make a false God of him for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided Vse 1 This condemneth all presenting of the body before an Idoll or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eate swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice Object But for all this a man may goe to masse and such superstitions may he not Answ No more to the one then to the other for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been Object But we goe to make us abhorre it when we see their follie and vanity Answ This were as if a man should goe into a harlots house or stews under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God
they aske and receive not they seeke and find not they knock and it is not opened unto them And yet they asked things agreeable to Gods word such as in their best understanding are for Gods glory and their owne good yea and their prayers were made in faith in feare and with teares not doubtingly rashly and carelesly for which men had need to pray they bee not imputed as sinnes to them I say they ought to grieve not so much for the want of the things as because they are not heard because their prayers are not received as David 2 Sam. 15.25 26. And now pray before the Lord It is an Irony deriding these but yet instructing others as Michaiah 1 Kings 22.15 though hee derided Ahab and his false prophets yet he meant to instruct good Jehosaphat And so here though those were unfit to pray yet hee teacheth others what is a fit time and when men ought to humble themselves now when judgements were threatned and at the doore Doct. Then is it high time and full tide for men to pray and humble themselves when judgments are denounced and threatned and are imminent and not to stay till they befall them and they feele them So much our Prophet would teach the good by his Ironicall deriding and scoffing of the bad Zepha 2.1 2. Gather your selves even gather you O Nation not worthy to bee loved before the decree come forth and ye be as chaffe that passeth in a day and before the fierce wrath of the Lord come upon you and before the day of the Lords anger come upon you So is the command Joel 2.15 16 17. so hath beene the practice of the Church and Ministers In Ester there they fast when the Decree was out before the Execution Cap. 4.16 17. So the Prophets Jer. 4.19 Micha 1.8 yea this is manifest in Nineveh and Ahab Reas 1 Because the Lord shall have his end and that he seeks for for he threatens not because he would punish but because he would be prevented in punishing Poenitentiam mavult quà m poenam coelestis Pater Just Mart. Apol. 2. for if he would punish hee could doe it without admonishing Reas 2 Because it is wisdome ever to prevent an evill if to withstand the beginnings of an evill much more to prevent the beginnings Diseases are with more ease prevented than when seized upon a part removed Reas 3 Because if it be not prevented it will come for if he speake he will doe He is not as man 1 Sam. 15.29 and they must humble themselves repent and change or else it will not be Vse 1 To reprove and condemne the security of many who for all the threatning and menacing of God yet doe not pray nor humble themselves never take it to be time till the hand and rod be upon their backs such as Jeremy complaineth of Chap. 8. 6 7. I hearkened and heard but none spake aright no man repented him of his wickednesse saying What have I done Every one turned to their race as the Horse rusheth into the battell Even the Storke in the aire knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but my people knoweth not the judgment of the Lord preferring even unreasonable creatures and silly birds before them in their kind more wise than they Therefore it is that they are ready to reproach and deride the Word specially if the blow come not with it as Jer. 20.8 and say as they Jer. 23.33 What is the burthen of the Lord which is in them either from the roote of hypocrisie within their hearts being alwayes like to Haman Ester 6.6 When Haman came in the King said unto him what shall be done unto the man whom the King will honour Then Haman thought in his heart to whom would the King doe honour more than to me He thought none to be so much in the Kings favour as himselfe So they thinke none to be in the favour of God but they if they see any thing upon others they judge it is justly for their sinnes as Luk. 13.1 But as for themselves they are Gods white sonnes they shall never miscarry Or it is from that trust and confidence they have in their riches and estate as Prov. 18.11 The rich mans riches are his strong City and as an high wall in his imagination They are as Rebells in a strong City well victualled well armed and well mann'd that stand out at defiance against all threats and never will submit themselves if ever not till he hath made a breach upon them thinking he is never able to doe it till it be done And then when it is too late could they be content to doe it but 't is their folly and madnesse losing their opportunity of submitting betime Vse 2 To teach every one to be wise to know his time when the tyde is full to humble himselfe and betake himselfe to God not to stay till he smite but when he speaketh Amos 3.6 When the Trumpet is blown it is high time to feare and feare makes men flye either to God or from God from him there is no place to be safe in for where can he be hid that his hand cannot finde him out It is therefore wisdome to bide in their place but to change their manners and minds so may they change the sentence and thing denounced Chrysost Hom. 5. ad Quomodo non mirabile quod quando Judex sententiam tulerit per poenitentiam rei sententiam solverunt non enim urbem fugerunt sicut nos nunc sed manentes sententiam repressere Audierunt quod aedificia corruerent sed peccata fugerunt non discesserunt quisque de domo sua sicut nunc nos sed discessit de viâ suâ Chrysost hom 5. ad pop Ant. pop An. speaking of the Ninevites When the Judge gave sentence the guilty reversed the sentence by repentance they run not out of their City but staying there altered the sentence when they heard their houses should fall they forsooke not their houses but their sinnes This ought men to doe betake themselves to the Lord by forsaking their manners this is a wise mans part Prov. 22.3 A prudent man seeth the Plague and hideth himselfe but the foolish goe on still and are punished But where can hee be safe and be indeed hid but with God himselfe Prov. 18.10 The Name of the Lord is a strong tower the righteous runneth unto it and is exalted God must be the sanctuary to them against his owne wrath Psal 32.7 Thou art my secret place thou preservest me from trouble thou compassest me about with joyfull deliverance And in conclusion this may instruct us and our times God hath spoken the Trumpet hath beene blowne let us feare and thinke it high time we returne to him not deferring lest the next thing be the blow and the judgment when it will be too late Thinke we of that Heb. 3.7 8. To day if
why we may pray to Saints living but not to Saints departed For us He separates not himselfe from this Church for all the corruption of it in Priest and people hee forsakes not their assemblies but cōmunicates with them in their service sacrifices Doctrine Men ought not to separate themselves from a visible congregation or assembly a visible Church for the abuse of it and the corruption of it it being not in fundamentalls As here the Prophet did not neither read we of any Prophet who left the Church but in most corrupt ages remained there reproving and threatening them praying and mourning for them but not forsaking them It is that Ezek. 9.4 they are noted as St. Augustine observeth that mourne for the corruptions of the time not who separate themselves from the Church In the New Testament we find not Christ nor his Apostles to forsake the Church but remaine in it though marvellous corrupt teaching reproving correcting mourning for it So of the Pastors of the six Churches of Asia their corruptions noted and their Angels biding with them To this purpose is that Hebr. 10.24 25 38 39. Reas 1 Because no man ought to separate himselfe from the true Church of Christ Now such is an assembly professing the true faith notwithstanding other corruption for as holinesse if it might be supposed without true faith cānot make a true Church but false doctrine and errour in the foundation overthrows it for being a Church So è contrà corruptions in manners cannot make it no Church when true faith is taught and maintained Reas 2 Because separation and excommunication from a particular Church is the most heavy and greatest censure of the Church which as no man should incurre by his evill behaviour so no man ought to inflict upon himselfe for the corruptions of others who happily deserve to be separated themselves Vse 1 To condemne all those who withdraw themselves from our assemblies because of corruptions amongst us crying out of those who will remaine among them to the benefit of the good that is there to be had But to such an one I say as Augustine answered Petilian Non habes quod objicias frumentis Dominicis paleam usque ad ventilationem ultimam sustinentibus à quibus tu nunquam recessisses nisi levior palea vento tentationis ante adventum ventilatoris avolasses Aug. contr Petilian Cap. 1.18 That he did not well to leave Christs heape of Corne because the chaffe was in it till the great winnowing day and that he shewed himselfe to be lighter chaffe driven out by the wind of temptation that flew out before the comming of Christ the winnower What folly is it for a man to leave the Jewells and Plate in the Gold-finers shop because of the Iron tongs and black coals What warrant have they when as Noah left not the Arke for all the uncleane beasts Vse 2 To teach every man not to be so offended for the corruption of the times as to separate himselfe from the Church for them * Si amarent pacem non discinderet unitatem Aug. contr lit Petiliani lib. 24. If they had loved peace they had not broken unity saith August And in another place A vessell of honour ought to tolerate those things that are vile * Vas in honore sanctificatum debuit tolerare ea quae sunt in contumelia nec propter hoc relinquere domum claritatis Dei ne vel vas in contumeliam vel stercus projectum de domo sit Aug. contr epist Parm. lib. 3.5 and not therefore to forsake the house of God lest himselfe be cast out as a vessell of dishonour or as dung That certainly which is 1 Cor. 5.13 Put away from your selves the wicked person is to be understood of those who have authority which if they exercise not is their sinne not mine or thine Shall I forsake the good and the Church where I may be safe for their evill Nec quisquam sine consensu cordis sui ex ore vulneratur alieno Let no man then separate himselfe for why should a good pure and sound member separate it selfe from those that are corrupt and cut it selfe off both to make the whole worse and to lose to it selfe the good it might have by abiding For us The Prophet who had the least hand in the sinnes and was the least cause of the burden he feares and as it were mournes and seeketh how to avoid it when the Priests who were the cause of it are secure and carelesse Doctr. It often falls out that the faithfull mourne and feare the plagues they foresee when they who have deserved them sleep securely and rather provoke God still Mich. 1.8 Therefore will I mourne This hath beene by your meanes Here is the reason why God will not accept their prayers because they are authors and principall causes of the evill and sinnes amongst them Doctrine The prayers of hypocrites and wicked men whether Ministers or Magistrates or private men whether superiours or inferiours cannot be profitable to the Church nor others for whom they pray nor accepted of God This is manifest here as also by that where the prayers of the wicked are rejected with divers such places This the Lord taught when in his Law he commanded that the Priest should first offer for himselfe Levit. 4.3 and Heb. 5.3 Reas 1 Because they are not profitable for themselves neither shall be accepted much lesse for others Not for themselves Isaiah 1. and 66. Reas 2 Because they are in Gods sight abhominable Prov. 15.8 such cannot prevaile with him Object Balaam prayed for the people of God and was heard for them and yet he was a wicked man Numb 23.19 20. Answ A truth it is St. August so answereth Parmen contr Epist Parm. lib. 2. cap. 8. proving they ought not to separate themselves as they taught because men are polluted But for the example I think we may say Balaam was not heard saving his judgment because he certainly never prayed hee did prophesie indeed in a certaine forme of prayer therefore that speech of his is accounted a blessing because he did ominate and foretell happy things which would befall to the people of God But he never prayed indeed for his heart went against it it was utterly against his will who for the wages of Balac would rather have desired to curse onely hee was compelled to it by the Spirit of God Therefore he was not heard which prayed not but the Spirit of God which in the good worketh the affections and suggesteth words did onely put such words into his mouth for any good that should come by them to the people of God as for the terrour and destruction of Balac who had set himselfe against the people of God to shew him that not they before him but he should fall before them Vse 1 This sheweth the folly and the vanity of the reason of some Popish and Popishly affected who plead for lenity connivence
and impunity because the King and his Children the Realms and Dominions may enjoy so many prayers from them unto the Lord their Jesuites and Priests and all would pray for the State The Argument is of force to urge a State to use kindnesse and to intreate lovingly and to speake comfortably unto those both Ministers and people that are truely religious as Darius did well conceive it Ezra 6.9 10. And that which they shall have need of let it be given unto them day by day whether it be young Bullocks or Rams or Lambs for the burnt offerings of the God of Heaven Wheate Salt Wine and Oyle according to the appointment of the Priests that are in Jerusalem that there be no fault that they may have to offer sweet odours unto the God of Heaven and pray for the Kings life and for his sonnes for they often stand in the gap and keepe away much evill yea they prevaile for much good One of these is better than a multitude of others as Chrysost of wicked and godly Hom. 26. ad pop Ant. as one precious stone is better than a thousand pibbles And that breeds but confusion and subversion of all when we desire multitudes as they doe in Theaters and not an honest and good multitude It is I say of force for the good but not for these wicked hypocrites and treasonable Priests and Jesuites and all such specially understanding Papists who have given up their name to Antichrist whose prayers cannot profit the King and State who if they pray pray but as Balaam blessed Gods people against their hearts who if they could pray with their hearts yet should never prevaile nor be accepted being as they are And to them wee may use that of Tertul. Apolog. cap. 34. * Esto religiosus in Deum qui vis eum imperatori propitium Tertul. Apolog. cap. 34. Be thou religious towards God who wouldest have him to be favourable to the Emperour Vse 2 This teacheth the fearefull case and condition of that Church and State where they who should stand in the gap breach before him to turne away his wrath lest he destroy them are men themselves who provoke Gods wrath of whom it may be said as Ezek. 13.4 5. O Israel thy Prophets are like the foxes in the waste places yee have not risen up in the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord undoubtedly that State must expect a judgment from God besides that it is one it selfe when God takes away good men such as were the Charets and horsemen of Israel their defence and preservation who prevailed more by their prayers as Moses Exod. 17. then all the Hoast did by their speares specially when their successours are wicked and prophane men that provoke God to wrath by their wicked lives It goes hard with the Church when her good Prophets are by God forbidden to pray for it as Jer. 14.11 But yet if they remaine with them though they cannot prevaile at one time yet they may at another but more hard when he takes them away when they are without hope of having them to stand up for them againe but worst of all when they are such as are of lewd life who thereby provoke God against them Therefore these both should bee mourned for the losse of the one and the succession of the other for the former are as the King said the Charets and the horsemen of Israel the latter are the Charets and horsemen against Israel for not being with it they are against it of good Ministers we may say as Psal 127.4 5. as are the arrowes in the hand of the strong man so are they who are her good Ministers blessed is the Church that hath a quiverfull of them here is her prosperity and peace hence is the ruine and overthrow of her Enemies And on the contrary may we say of wicked Ministers whose prayers shall never be heard for the Church but rather against it Object This granted then have we a warrant to separate our selves from the Church or congregation where a wicked Minister is for why should we joyne with a Minister that God will not heare Solut. The Donatists made the same objection to August loco praedicto to which the summe of his answer is that when they pray with the congregation they are heard though for their own wickednesse they deserve to bee rejected because of the piety and devotion of the people who joyne with them whence I collect that though the Minister speake the words yet they are not his prayers only but the prayers of the Church As in an other case though the Minister deliver the signes yet it is not his sacrament but Christs and so may be profitable notwithstanding the corruption insufficiency of the Minister so in this For this must be understood that in the congregation some one must conceive a prayer for all the rest lest in a multitude there should be confusion and tumult if every one should in his own words utter his prayer in the Church therefore the Minister he is the mouth of the Church If he be a faithfull one he shall bee heard together with the Church if otherwise not he but the faithfull people who speake to God by his words But you will say then what losse have we if the Minister be wicked I answer many wayes because the corruption of men is such that as they like the Word and Sacrament worse because they dislike him that brings them and finde not such joy and comfort in them as by his hands they like so they cannot bee nor are not so affected to joyne in prayer with a man they like not or thinke not well and reverently of to whose persons they have just exceptions so their prayers are not as they should be neither he with that spirit and affection utters their petitions to God which might affect their hearts to more zeale in prayer Besides they want the benefit of his prayers in private who should mourne for them and pray for them when they are following their necessary affaires or their convenient pleasures or are living in their sins be a Moses to hold up his hands for them a Job to sacrifice for them as Jer. 13.17 or as Paul Act. 20.31 All which a good and faithfull Minister will doe but hee that is not will be as carelesse and secure as he can be and never doe it or if he should yet not be accepted This hath been by your meanes the sinnes of the people are imputed to the Priests because they taught them not better nor reproved them of this ante verse 7. Will hee regard your person Hee will not your office and place and dignity in the Church shall not make him receive your prayers Doctrine As God to elect and call men and to give them the promises and possession of Heavenly things is moved by no outward priviledge or
limited to one Nation as to the Jewes Psal 147.19 20. Iohn 4.22 but those limits are plucked up and it is inlarged to all the Gentiles not one or two Nations of them but to all the world Vse This overthroweth the Church of Rome who limit the Church which is enlarged by God affirming that to be only the Catholique Church which is at Rome or which is subject to the Romish tyrant how then is it to all Nations are all subject to it Catholique saith August Epist 48. ex communione totius orbis Object how Catholique when it is but a particular Church what is Catholique but universall Now to speake thus the Romane Catholique Church is to say the particular universall Church which in any reasonable mans eare is most absurd But some times particular Churches were called Catholiques Answ So they were but then as August Cont. Epist Fundani cap. 4. Every Church did it and no one Church assumed this prerogative unto it selfe more then another neither was Catholique opposed to particular but to hereticall The Catholique faith was accounted the true faith and the Catholique faith opposed to Heresie and the Catholique Church to hereticall Churches And in this kinde the Church of Rome can lest challenge it to it self for it is least Catholique being in many things hereticall The Jewes corrupting and contemning the worship of God the Gentiles are called through their fall salvation is come to the Gentiles Doctr. God by the sinnes of man takes occasion to worke good to others and to magnifie his mercy and goodnesse so here by the sinnes of the Jewes he bringeth good to the Gentiles and glory to his owne Name Reas 1 Because he may take from the wicked any just occasion of accusing his providence and government because he suffers sinne to be that could prevent it which indeed is a sinne in him that doth it not who is bound to it but it is not so with God The Physitian is not to be accused when he maketh his patient sick to bring him to health lesse here God not making him sinne but leting him alone to his own corruptions Reas 2 Because he is most wise good and powerfull and would so manifest himselfe by bringing light out of darknesse good out out of evill for to make good or to work good by good would nothing so manifest this To make some excellent work of pure gold is no great thing a slender Artizant and a small skill will doe it but of base lead to make pure gold is admirable Alchymie so to bring good out of good is Humanum but good out of evill Divinum Object Why then should any be punished for sinne or why should not men sinne that the goodnesse of God may be more magnified Solut. Such two objections were made to St. Paul Rom. 3.5 6 7 8. where also his answer is to the first verse 5. this is most absurd for then should God judge unjustly which no man may suppose that he which is the judge of all the world should be unjust and addeth absit which he useth often when he speaketh of things which should not once be thought and which the minde of a holy man ought to abhorre once to thinke of To the second he answereth verse 8. whose damnation is just Shewing that such an error is so farre differing from his doctrine that he condemns both it and the teachers and suggesters of it For good is not an effect of the evill that it of it selfe brings forth any such thing but that comes by the wisdome power and goodnes of God He hath given man a law that he must follow and not doe other things upon expectation of effects for a man may be condemned for the evill whatsoever effect it brings forth by the goodnesse of God as Judas And if any man thus reason it is as if he that had been sicke of some desperate disease which when he is cured and the skill of a Physitian grown famous by it he will againe surfet to fall into the like disease that the Physitian might be more famous or as if poore men and beggers should resolve still to bee in need and to begge because that might magnifie the bounty and magnificence of the rich Vse 1 When we see the hatred and malice of men to profit others by their persecutions in word or deed so that they are made more zealous and carefull more upright and entire there is no excuse for men nor thanks to them to be given but the glory is to be given to the Lord who thus turns things makes good out of evil Persecuters unto the Martyrs saith Saint Augustine are as the hammer is to gold as the Mill to wheat as the oven to bread as the furnace to mettall profit them worke them and purge them but no thanke to them it is not out of the nature of them but from the skill of the Gold-smith the baker c. for they would consume the gold with the drosse the wheat with the chaffe and bruise them in peeces if he did not temper and moderate and use them for the good of them so it is in this Rom. 8.28 Vse 2 We are in the latter dayes wherein iniquity hath got the upper hand and sinne doth abound it is matter of griefe and trouble if we consider what they are and what of themselves they bring the wrath of God his rod and plagues yet are they or will be lesse troublesome when we consider that God can and will turne them to his owne glory and the good of his Church To converse among venomous creatures to have to doe with ranke poyson is fearefull and troublesome as they are simples and in themselves but when they are once skilfully tempered by the Art of the Apothecarie when the Physitians skill hath made a just and good composition of them then though it be not altogether toothsome yet it is not so troublesome nor hurtfull unto men So in this Vse 3 For imitation to teach us to endeavour to make good out of evill and by the sinnes of men our owne or others take occasion to glorifie God the more or to helpe and profit our selves or others by our owne sins or others under our charge to be humbled both to repentance as also to true humility and lowlinesse of mind as Paul 2 Cor. 12.7 21. In the sinnes of others not to triumph over them but to blesse the mercy of God and magnifie his goodnesse that he keeps us from the like who have no lesse in us the seed of them than they have accounting our selves as much beholden to God for keeping us from those sinnes as if we had committed them and he had remitted or pardoned them to us As Augustine My Name is great Here is the ground of all the worship of God which follows being smitten with a reverence perswasion of his greatnesse and Majesty they worship and serve him Doctr. The ground and foundation of all
owne First in manner of getting of it it was such as was stolne some expound raptum spoiled and wearied with beasts raptus ex ore lupi which was dainty among the Heathen as finer meate and the tenderer so Calvine If by chance a sheepe or other beast were wearied or so they would be content to bestow it on God But this is not like for Sacrifices were brought quick not dead But raptum rather furto rapina quaesitum as Lyra they brought such to God as was gotten by evill meanes thinking to stop his mouth as mans with part of the booty Psal 50.21 Behold it is a wearinesse The complaint of the people thinking too much of that they did in the service of God Doctr. Hypocrites naturall and wicked men doe thinke all time too much all paines too great all cost too chargeable spent upon the service of God and his worship Amos 8.5 Isaiah 58.3 for it carrieth a kind of repentance in them for that they had done all that in the service of God when they aimed not at his service but their owne profit This is that which was in Judas John 12.5 6. Why is this waste murmuring at it and made a good colour for it that he might also infect others pretending it for the members of Christ against the Head by which hee brought the Disciples into the same sinne with him Matth. 26. Reas 1 Because love is the ground of all duties specially of the cheerefull ready diligent performing of them and the cost which men think nothing too much of where they love Parents to their Children the Wife to the Husband Now no naturall and wicked men have the love of God or can have it for it is a supernaturall gift therefore no marvell if they deale thus Reas 2 Because the motives of these duties and the manner of doing them are the benefits received and the blessings and rewards to come upon them that doe them so Now naturall and wicked men want spirituall eyes to see God the giver of all that they have and the reward for things to come and what profit the service of God brings to them then no marvell though they think all too much Object Micha 6.6 7. here are hypocrites that thought not great things too much for Gods Sol. This they offered but they never did it It may be a question if God would have taken them at their word whether they would have performed or no for many promise largely that are short enough in performing But admit they would yet that they would not have done it for any service to God at all but only for a safeguard to themselves and their sinnes The Prophet threatned them with the judgments of God if they did not returne from their sinnes they thinking to save themselves and keepe their sinnes which were so deare unto them offer thus liberally and it may be would have given so but it was not for God but themselves As the Mariner in a storme or danger and the traveller when he is beset with theeves will cast away liberally Vse 1 This teacheth that there are a great company of men in the Church who are but meere naturall men at the best but hypocrites in the Church seeing so many find and professe themselves to find such tediousnesse and wearines in the service of God thinking the time too much the paines too great the cost very burdensome weary of Sabboths and the times and places of exercises can be content to serve with ease but not with any strictnes or as they account it inconvenience a little labor happily but no cost without grudging To whom the Sabboth when it commeth is like to a bad guest whose departure is farre more welcome to them then his comming so is the end more acceptable then the beginning and every houre is a day till it be over others thinke it was ordained for their ease and refreshing from their labors and not for Gods service and therefore thinke it too much to give the whole day to God too much to heare twice but intolerable they should be bound to make care of it in the whole in private besides the publique service Quae diabolus imperavit quam laboriosa quam gravia nec difficultas fitit ejus man datis impedimentū Chry. ho. 19. ad P. many masters are there who thinke much to give to God a whole Sabboth who will not remit their servants a piece of one of the six dayes Many a servant who can be content to toile himselfe more that day with the workes of pleasure and the workes of Sathan then in the week with the works of his Master but thinks every thing too much for God as Chrysostome What commands doth the Devill lay on man how laborious how grievous yet the difficulty is no impediment to his commands But here a little thing hinders and they thinke all too much Ant. how much more shew they themselves wicked men who like Judas finde fault with others care or cost in the service of God and draw others with them into the same opinion to thinke it is too much when it is short of that that is expressely required Vse 2 To teach every man when he finds any such wearinesse in the service of God his heart thinking too much of his cost and pains to censure it in himselfe as a relique of the naturall man whether it come of himselfe or he be drawn unto it by others as the Disciples were by Judas and to humble himself for it for it cannot be good comming from this and men cannot gather figs of thornes nor grapes of thistles to judge it to come from this that his love is unperfect as his knowledge is but in part or from this that he hath not the feeling of Gods love his bounty and mercy towards him as he ought neither knows the fruit of this service Vse 3 To teach every one to labor against this corruption and to withstand it that it sease not upon him seeing God taxeth these for it for wherefore else but that we should avoid it and never think either paines or time or cost too much in his service and worship for which purpose two things must we labor for one the love of God for nothing will we think enough then for him as Jacob and Shechem another delight in the duties Isaiah 58.13 Psal 122.1 John 6.34 give me a man that delights in any thing and all is not enough for it And ye have snuffed at it Their gesture which as it noteth their unwillingnesse so taken as some doe take it for panting then it signifies their arrogant dissembling by which they made shew as if they had brought most excellent sacrifices when they were nothing and brought nothing but wilde and base sacrifices to God Doctr. It is a grievous sinne for men to make shew of great care and diligence in the service and worship of God and indeed doe nothing lesse Men cannot
acceptable to God because it is of such things as are evill gotten by unlawfull meanes Such is the liberality and hospitality of many men in the Country maintained by oppression racking of rents dispeopling of towns and such like Such is the liberality of many Citizens who in many yeares get together a great deale of wealth by fraud oppression the cursed trade of usury and at their deaths leave a little to religious or charitable uses franke at their deaths of that they cared not how they came by it in their lives things which are not their owne but other mens of which they ought to have made restitution as Zacheus did Luke 19.8 and out of the remnant have given to good uses when a mite had been better and would have beene better accepted then a Million without it and for which now though the loins of many blesse God for that they left yet are they burning in Hell for it if that be true of August Ep. 54. Macedo as true it is according to the Analogie of the Scripture Sires aliena proptèr quam peccatum est cum reddi possit non redditur non agitur poenitentia sed fingitur si autemveraciter agitur non remittitur peccatum nisi restituatur ablatum sed ut dixi cum restitui potest August Epist 54. Maced If the thing for which the sinne was committed may bee restored and is not the man doth not repent but dissemble but if he deale truely the sin shall not be remitted unlesse restitution if it may be be made and one thing there is which is yet more unacceptable to God and justly reproved that they leave behind them for such uses monies to be imployed by usury by their companyes and other wherein they are like to lewd voluptuous men who having lived in wantonnesse all their lives leave their goods and make their bastards their heires that their shame might never be put out but they might be like Absolons pillar to all posterity so these that their infamie might remaine and their reproach bee never put out If that conceit of some were true that Pauls glory increaseth as the number of them increaseth who are wonne by that he writ I should then thinke that both their glory increaseth who get their goods well and have left it to good uses by lawfull meanes and their woe and torment who got it by unlawfull meanes and left it by unlawfull meanes to encrease for the benefit of others But I have no such warrant only I say if restitution made passage for salvation to come to Zacheus house Non-restitution makes passage for condemnation to come to these men or they to it Let no man thinke I speak this to discourage men from doing good but to direct them to doe good after a good manner and to free my selfe from participating in future sins of such men remembring how confidently Augustine speakes it Illud fidentissimè dixerim qui ad se confugientem quantum honestè potest ad restituendum non compellit socium esse fraudis criminis Vse 2 To informe men for time to come to doe that they doe and offer to God to doe it of their owne not others such as they lawfully come by not by unlawfull meanes David that holy man of God would not offer to God of anothers not taken by violence from him but though he would give it him freely happily fearing lest it would not be so acceptable when it was not of his owne though not gotten unlawfully 2 Sam. 24.24 So should every man doe that would have his offering acceptable to God they ought not to take from one to give to another but of their owne to give to God either mediately or immediately for men may not doe evill that good may come of it Rom. 3.8 Thou art lying upon thy sick-bed it may be thy death-bed which is the time when men distribute things of moment and perpetuity Think with thy selfe that after death comes judgment Hebr. 9. and know that thou must give an account of thy goods how thou hast got them and how thou hast left them Therefore if thou hast oppressed or wronged or defrauded any by any meanes make him restitution to the full and if thy ability be such more than full and of the rest give to the poore and to good uses for if thou thinkest the giving of these will excuse thee to the Judge for the other thou deceivest thy selfe it were as if a Theefe being arraigned for a robbery should thinke to answer the Judge and escape sentence of death because he gave much of it to the next poore he met so in this for the Lord hates robbery for a burnt offering and if thou wouldest have a blessing Eccles 11.1 Cast thy bread upon the waters and leave it to be imployed lawfully though lesse benefit come to the poore and a shorter time not by that which is odious to God and man for an Usurer is a reproach amongst men God casting that shame upon him for how canst thou answer Christ at that judgment how thou hast left thy goods Now these Jews bringing such sacrifices of such things as were thus corruptly come by did it to appease Gods displeasure against them for the sinne and thought so as it were to stop his mouth whence some gather this point not unnaturally Doctr. It is the custome and false conceit of a naturall man to think he may make God a friend or pacifie him with part of that he hath wickedly gotten or by some outward thing as his riches and substance and other ceremonies as here and Amos 2.8 They lye downe upon clothes laid to pledge by every Altar and they drinke the Wine of the condemned in the house of their God It is spoken of Idolaters in respect of their Idols yet it serveth to shew the nature of men who in their corruption thinke no better of the true God than a false god Micha 6.6 7. To this purpose may we apply that Deut. 23.17 18. for Gods forbidding insinuates the pronenesse of mans nature to it as in all the Commandements Reas 1 Because God appointed sacrifices and propitiatory sacrifices in the Law of the outward things and they neither learning more nor looking forward not seeing that it was not these which did appease God but that which they signified still relyed upon them and so thought that outward things would doe it and in proportion naturall men from them Reas 2 Because they think corruptly and wickedly of God that he is as themselves or as a corrupt Judge who will be reconciled by gifts not caring how it is come by so his hand be filled Reas 3 Because it must be needs a vaine and false conceit to imagine that should appease him when it is a meanes to bring the sinne to remembrance seeing God knows what it is and how it was come by as well as himselfe Vse 1 This may let us see the notable policy of the Church
of Rome who seeing the nature of man to be such as that they both think to appease the wrath of God and would thus reconcile his favour rather than with true repentance and turning to God to the end they may keepe a multitude still with them and not a little enrich themselves have taught them that with such bodily exercises and temporall things they may appease God and buy out their sinnes as the building of Chappell 's Monasteries religious houses appointing of Masses buying of pardons and bestowing upon the Church whether living or dying nay if they be not able or carelesse of themselves others may for money purchase such things for them Hence it is that the Church as they call it is so glorious and rich that is those Church-men that Nummum addunt nummo in marsupium suffocantes matronarum opes venantur obsequiis Sunt ditiores Monachi quà m fuerunt seculares possideant opes sub Christo paupere quas sub locuplete diabolo non habuerant suspiret eos Ecclesia divites quos mundus tenuit ante mendicos And Epist 4. to Rustic Contra omnem opinionem plenis sacculis moriuntur divites qui quasi pauperes vixerunt Hieron ad Heliod Epist 3. as St. Hierome said to Heliod Epist 3. They adde money to money and stuffe their purses and purchase womens goods by flattery they are richer Monks than they were Seculars and possesse wealth under poore Christ which they had not under wealthy Satan they are rich in the Church who were beggers in the world And in another Epistle Contrary to all mens opinions they dye very rich who lived under a profession of poverty Vse 2 To overthrow the carnall conceit of naturall men who live in their sinnes in their impenitency and thinke by almes and some such things or outward works to satisfie God for other sinnes and often for those sinnes by which they got them Many men when they spend the whole weeke in sinne thinke to make amends for all by acting some outward worke of his service on the Lords day and thinke that their outward and customable serving of God in the morning and evening pro forma tantùm should satisfie for the sinnes of the rest of the day And many when they have spent all their life in sinne thinke by some doale or some gift to satisfie for all the rest that the Ministers can speak more of their gifts than of their sorrow and repentance As one saith sperans aut placaturum pro peccatis aut placiturum non obstante peccato But to such I say as Prov. 31.27 The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind They shall finde they have trusted to a broken reed Vse 3 To teach every man not to let naturall reason deceive him to make him to trust to any such naturall or worldly meanes thereby to reconcile God to him or to appease him these things can no more doe it than oyle will quench the fire such a consuming fire is God that these will rather kindle his wrath And if he be deceived that would thinke to quench fire by that then must he needs be that shall think by this which is matter for the wrath of God he should learne to know that those outward things are not the most acceptable sacrifice to God That which is acceptable is Psal 51.17 The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise He that receiveth this from God may have comfort that God will accept him as a Physitian that directs a man to the onely restorative Object Daniel 4.24 Redeeme thy sinnes by Almesdeeds Sol. It is answered by some that by sinnes is here understood the punishments of sinne and they think that works proceeding from faith prevaile not a little with God to lessen and mitigate temporall punishments But it is not like seeing he spoke to such a King who could not worke any thing by faith at all But the word is not here redeeme but breake off If it were properly so taken then might men not onely redeeme the punishment of their sinne but the sinne it selfe which opinion is not held Againe if it be a redemption it is not to be made before God but in recompence to those whom he hath hindered and the Prophet speaks not here of the forgivenesse of sinnes as the old Latine Forsan ignoscet Deus but of the prolonging of his peace and prosperity as Tremellius hath it Finally the words are breake off turning from wicked wayes and seeking Gods will and whereas thou hast beene an oppressour of the poore and an afflicter of men in misery shew thy repentance by dealing mercifully with the oppressed and having compassion on them as Zacheus Luk. 19.8 VERSE XIIII But cursed be the deceiver which hath in his flock a Male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen BVt cursed be the deceiver In this is contained the last judgment against this people and it is positive as before hee had threatned the taking away of their goods so here to inflict some punishment upon them And in this we observe first the judgment secondly the sinne thirdly reasons whereby they may be perswaded the judgment shall come if they repent not themselves of their sinnes and performe their vowes But cursed As woes in the Scripture Matth. 24. and Isaiah 5. and other where are two-fold so are curses First temporall sending of outward evills Deut. 28.15 16 17 20 21 22. or turning of good things to hurt Psal 109.7 and 69.22 Secondly spirituall most fearefull Rom. 1.28 Matth. 27.5 2 Thes 2.10 11. The deceiver The sinne is generall thus expressing the nature of an Hypocrite that he is a deceiver one that carryeth himselfe craftily who casts and fetcheth about in his mind how he may deceive both God and man and who deals craftily with the Lord. Who voweth a Male. The particular sinne vowing and not paying when he is able to performe having a Male that is one without blemish such as the Law required Here is thought to be Epitheti Eclipsis as in Isaiah 1.18 wooll for white wooll But some understand by Male a perfect and absolute offering the use of the word being such in divers Authors Now the vow here spoken of is either the generall vow of their Circumcision or else their particular when willingly they vowed a thing being not tyed unto it by any Law and dealt deceitfully in that which should make it the greater sinne And sacrifice a corrupt thing a weake and feeble so a corrupt thing as it were repenting of their vow they bring unto him a corrupt vitious and unlawfull sacrifice Doctrine The Lord is able and will not onely withdraw good things from men that dishonour him and live profanely and wickedly but
knoweth every thing and Galat. 6.7 Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape If Jacob was afraid when hee went about to seek a blessing lest his blind father Isaac should discerne him and his deceit in dealing with him and so he might get a curse where he thought to have had a blessing Gen. 27.12 how ought men to take heed and feare to dissemble or deale deceitfully with God even the alseeing God but to serve him with the best things we have for faculties of mind c. Let us be Abels and not Cains Gen. 4. If we would be blessed with the one and not accursed with the other serve him with our best affections best spirits best time best instruments David was at a great quaere with himselfe Psalm 116.12 What shall I render unto the Lord for all his benefits towards me as thinking he had nothing good enough so should we thinke and so performe that we may be blessed and escape the curse Now it is said he is accursed that hath a male and offereth a corrupt thing if he have it not the curse is not belonging to him but God will accept that hee hath Doctrine They who are Gods when they serve him though they ought to bring males unto him that is that which is perfect yet if they have it not and are able to bring nothing but that which is imperfect God will accept it notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Reas 1 Because of that 2 Cor. 8.12 For if there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Reas 2 Because they condemne and dislike their imperfections themselves and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for Vse It affords comfort against the temptations of Sathan who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly Doctr. He that dealeth deceitfully in the Lords service and worship that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Reas 1 Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Reas 2 Because they serve not God but themselves as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin Vse 2 To teach every man to take heed how he vows anything unto God for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without out the consent or contrary
others why should they heare or what need of hearing Yet they must heare Doctrine 2 They who have knowledge and understanding of the word of God and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Reason 1 Because by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 Reason 2 To bring to minde those things which they know and beleeve for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him Reason 3 To stir up their affections and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 Vse To teach men to examine themselves hereby after hearing and as often as they heare whether they are good hearers or no which is not onely if they have got more knowledge then they had and gone away more wise as a Scholar from his Master but if they have their hearts more fully perswaded of the promises of the Gospel say with the Samaritans Joh. 4.44 We now more beleeve having heard Christ himself As they who having a promise of a Prince of some great matters or the relation of some great good done for them at the second or third hearing of it are made more joyfull and more stedfast to beleeve it so with them if they find themselves put in mind of many duties they knew before but affection blinded them and passion overcame them and now make more conscience of the practice of them As they who knew some dangerous meat to their health yet affection would not let them abstaine after they have heard a Physitian speak go away with resolution to be more carefull of their diet yea their hearts are inflamed with a greater love of good things with more zeale for the glory of God with more hatred of sin who go away as Naaman the Syrian did from the Prophet with a resolution to serve no God but the God of heaven not his old Gods his belly or his purse or his lust the world sin or any other Nor consider it in your heart The second thing in the exception the considering of that they have heard The word is put or lay it upon your heart an Hebraisme signifying to attend diligently and to set a mans heart upon that which is spoken or to lay it surely up Doctrine It is required that men do not onely heare the word but that they ponder and consider it lay it up in their hearts and set their hearts upon it by marking applying and diligently meditating or recalling To this purpose is Deut. 6.6 11.18 Psal 119.11 Col. 3.16 Reason 1 Because it is a right treasure and gold Psal 19.10 Rev. 2. And therefore not onely to be sought for as treasure but to be laid up in the best and chiefest chest and treasurie Reason 2 Because it is a Sword whereby a man may defend himselfe and offend Satan Ephes 6.17 No man having his enemy alwayes and in every corner lying in ambush for him seeking to spoile him will be without his sword but carry it ever about with him Reason 3 Because it else will never be profitable unto them for salvation nor fruitfull in them to glorification for if it be not ingrafted in them it will not save them Jam. 1.27 And if it take not root it cannot do it no more then the seed that lieth upon the bad stony or thorny ground Vse 1 This is to reprove all carelesse hearers who heare and retaine nothing never lay it up their memories are as sives whereout the water runs as fast as it comes in Luk. 2.18.19 And all that heard it wondred at the things that were told them of the Shepheards but Mary kept all those sayings and pondred them in her heart Vse 2 To shew the reason why so little profit comes by the Word because it is heard but not kept not laid up often not received either because it is a strange thing Hosea 8.12 or else because they are so full that it is water powred upon a full vessell and passeth all by they are so full of their worldly pleasures and delights profits and desires or it staieth not with them as Physicke doth no good that is not kept And to use Christs comparison Matth. 13.33 leaven put in not hid not remaining makes no change Vse 3 To perswade to heare with all diligence and lay it up with all carefulnesse and seek it may as it were take root in us Heb. 2.1 wherefore we ought diligently to give heed to the things which we have heard lest at any time we should let them slip Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of maliciousnesse and receive with meeknesse the word that is grafted in you which is able to save your soules the word that is grafted in you To give glory unto my Name Here is the third thing in this exception to do things worthy or fitting their ministery or calling they may thereby glorifie his Name that is this being made opposite to that which was in the former Chapter of polluting his Name they may make his worship to be regarded and honoured These Priests must not onely heare and lay up the Word and Commandment but also obey and do it if they will escape the curse and enjoy the blessing And if they be carefull in their place to reprove teach direct to reject their corrupt sacrifices then should his worship be uncorrupted and kept pure Doctrine 1 Men must not onely heare and beleeve and lay up the word of God but they must draw it forth into obedience and practice if they would escape the curse or enjoy the blessings either in this life or the life to come So much here and Jam. 1.25 Rev. 2.26 And keep my workes Doctrine 2 The Ministers of God if they be carefull in their places to instruct what men ought to do to reprove when they offend to direct them and reject them and their sacrifices when they are not as they should be Gods worship will not be corrupt but keep very holy and pure So here This is manifest by the dedication of the seaven Epistles to the Churches to the Angels of them because they being faithfull there would be no such carelesnesse and coldnesse Hence are the charges given
veri ministri quia dant non sua sed Dei Aug. lib. 2. cont Peril hath in his second book against Petill. They are true Sacraments though they are not true Ministers because what they give is not their owne but Gods Vse 3 To teach every man to be sure that he hath a calling of God to the Ministery before he take it upon him that he may be able to say as Jer. 7.16 I have not thrust in my selfe for a Pastor after thee neither have I desired the day of misery thou knowest that which came out of my lips was right before thee His calling is his inward gifts and conscience abilitie and care to use them and the outward calling of the Church 1 Tim. 3.10 For without this may he not do it though he be never so excellent as it is dangerous for him to meddle with this without the other And if his gifts be inferiour to many or as it may be but in his owne sense yet if it be the judgement of others he may not by modesty or shamefastnesse refuse though at first he may professe what he thinketh of himselfe yet if they will not change then must he yeeld and submit himselfe VERS V. My covenant was with him of life and peace and I gave him feare and he feared me and was afraid before my Name MY covenant was with him of life and peace The dignity bestowed upon these Priests consisting in the speciall Covenant is here amplified by the parts of the Covenant First on Gods part which is double a Gratious promise of life and peace and a faithfull performance My Covenant was with him of life and peace That is I covenanted with him and tooke him into favour and made a league and agreement with him and by my covenant I bound my selfe to give him first life that is length of dayes here on earth Saint Hieroms opinion of the life of grace here and of glory hereafter is not greatly probable hardly any instance of the like interpretation and that peace following after not so to be understood of spirituall peace but of an outward prosperity in this life and so they who incline to Hierom in the former understand it And it must needs be according to that which is Numb 25.12.13 Wherefore say to him Behold I give unto him my covenant of peace and he shall have it and his seed after him even the covenant of the Priests office for ever because he was zealous for his God and hath made an attonement for the children of Israel For the covenant of peace is expounded by the perpetuall Priesthood And in other places the branches of this covenant are set downe in the abundance of outward things by the offering and other means both to the Priests Numb 18.8 ad 20.26.30 and for the Levires Numb 18.21.24.31 And I gave them him Gods performance As I promised him these things so I did very certainly and assuredly perform to Aaron and Phineas and others who did performe conditions and covenant with me and will do to as many as shall so deal also with me For my feare Now he comes to the second containing the conditions performed by Levi and these are the fear of God and humilitie Some read it I gave him my fear which is true and agrees well with the doctrine of faith for the feare of God is the gift of God Jer. 32.40 but the words are otherwise I gave him these for the feare wherewith he feared me Because he beleeved my word and honoured me in his place and lookt to my worship in himselfe and others I honoured him and gave him these things And was afraid before my Name Iunius readeth it He was destroyed for my Name i. for not honouring my Name Numb 20.12.24.28 But the whole speech here is against it for he intending to set forth the care which Aaron and his sonnes had of the worship of God and to commend him rather then tax his infirmities It is rather he was humbled before me he walked humbly and lowly and did all in humility not lifting up himselfe either for his high calling or for his faithfull service The parts of the covenant which is the Priests dignity And first on Gods part and first his promise Doctrine Long life and the length of dayes is the blessing and gift of God that which he promiseth and performeth to all those who feare him and walke in his wayes Prov. 10.27 The feare of the Lord increaseth the dayes but the yeares of the wicked shall be diminished and 16.31 Exod. 20.12 Deuter. 25.45 1 Kings 3.14 And if thou wilt walke in my wayes to keepe mine ordinances and my commandments as thy father David did walke I will prolong thy dayes Psal 91.16 Reason 1 Because God will be glorified by his in this life as the Psalmist I will not dye but live and declare the workes of the Lord. Now the longer they live the more they may glorifie God then it is a blessing Reason 2 Because it is a blessing to helpe many and to draw many unto God in this life but that is done by living long seeing it is so long before a man comes to be able to doe either many of his yeares and dayes spent before he be fit for it Object But many of the children of God dye untimely and live not long how then is this true Answer This is not simply a blessing as if he were happy that lives long but as a symbole or signe of Gods good favour and love If then he shewes his love to some rather by taking them out of this life then by prolonging their daies he doth the rather performe his promise then breake it A man promiseth ten acres of ground in one field and gives him an hundreth in another he hath not broken his promise So if God have promised long life that is an hundred yeares here and after not give it him but gives him eternity in the heavens hath not broken his promise for it being not promised as a blessed and happy thing in it selfe but as a signe of his good will which is greater sometimes to be taken out of this life As Ieroboams good sonne was that he might not be infected with the sinnes of his fathers house and not afflicted with the sight of those horrible judgements that were to fall upon that gracelesse family which was no ill bargaine to be taken from earth to heaven from the conflict to the triumph from the battell to the victory from men to God and to the company of his Angells and Saints Vse 1 This is to admonish old men to be thankefull unto God for his mercy in preserving them so long and lengthening their dayes specially if they have beene found in the way of righteousnesse Prov. 16.31 If they have feared God and walked uprightly and humbly before him it hath beene his blessing upon them and mercy to them otherwise it hath beene but a curse unto them for
they have but lived to heape up wrath against the day of wrath and to make up a greater measure of their sinnes that God may make a greater measure of vengeance So that it had beene better for them never to have beene borne or else to have dyed so soone as they were borne for the longer they live the more sinnes they commit and the greater shall be their torments But greater shall be his glory that is found in the way of righteousnesse and in wel-doing because he hath more glorified God And he ought still to use this as a blessing of God that he may glorifie him more and fit himselfe more for him and for his service imagining that as old age is a blessing so is it a bond that he should performe as Psa 71.17 18. O God thou hast taught me from my youth even untill now therefore will I tell of thy wondrous workes Yea even unto mine old age and gray head O God forsake me not untill I have declared thine arme unto this generations and thy power to all them that shall come And if he have borne it in his youth it will be lesse burdensome in his old age for to others it is heavy Vse 2 Then is it lawfull for a man to pray for long life that he may live to glorifie God here so did David Psalm 102.27 so Hezekiah Isaiah 38.3 True it is that a Christian man should be equally prepared to life or death for in things wherein a man cannot certainely know which will make more for the glory of God and their owne good and salvations the will of man should be equally prepared for both left it should resist God so in this And because he should lesse torment and vex himselfe with the desire of life or feare of death yet is it not unlawfull for him to pray for life for the grounds before so he pray for it as for other things conditionally Truth is that of Solomon Eccles 7.1 The day of death is better then the day of ones birth because of miseries and fearefull times when it is like as August to be Diù vivere diù torquere to live long to be vexed long Or as Cyprian * Non solum fidelibus inutilis non est mars verumetiam utilis reperitur quoniam peccandi periculis hominem substra hit in non peccandi securitatem constituit Death is not only not unprofitable to believers but profitable because it sets a man out of danger of sinning and puts him in a security of not sinning Yet proves it nor that it is the more to be desired When as a man may shew his patience and spirituall fortitude in his owne miseries and the more he suffers and conquers the more he shall be glorified And in other mens miseries he may shew piety comfort and good will towards other and mercie to them in their miseries and finde himselfe the more mercie And his sinnes he may breake off not by ending his life but by amending of it by true repentance And so his age may be a crown of righteousnesse He is a wise Physitian that knowes how to temper his medicine that it will confirme health And he is a wise man who learnes so to live that a good death may follow after Doctrine Peace plenty prosperity a prosperous estate and plenty of outward things a liberall portion God hath promised and will performe to those who feare him and will walke in his wayes 1 Tim. 4.8 Bodily exercise profiteth little but godlinesse is profitable unto all things which hath the promise of the life present and of that that is to come Deut. 28.1 Psal 84.11 Reason 1 Because they may by them be better able both to glorifie God benefit men being helps of their weaknes and strength to their infirmities Reason 2 Because he might encourage them against all the discouragements they shall finde in professing his feare and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them Vse 1 They who have the true feare of God may best be and live without carping care for the things of this life they may best take the Apostles exhortation Let their conversation be without covetousnesse Heb. 13.5 For they have his promise and covenant to be provided for of a liberall and rich portion he that hath covenanted with a rich wealthy man and one of great power with a Prince of a countrey that he shall be in safety and abundance under him for such and such service hath taken all care he will for it onely his care is to use it well so it should be with these And farre better may it be seeing his power and riches exceedeth all he hath promised and will performe and though the Lions lacke and suffer hunger yet shall they lack nothing at all who feare the Lord. But many wicked men voyd of Gods feare have more abundance then most of those who feare him Be it so yet is not this crossed for as the life of man consists not in abundance so not their prosperity when they have competencie And a little that is sufficient which the righteous hath where there is contentment with it is better then great riches of the ungodly And if such have not so great abundance and seeme sometime to be scanted it is either because they have some secret sin known to God which shuts up his hand towards them or because they seek them indirectly which God makes frustrate or he sees how their hearts would be upon them and stolne away from him and that riches would devoure or for a time obscure their religion knowing their hearts better then themselves or as Chrysost ho. 16. ad popul Antioch He first makes men fit to use and dispose the riches he meanes to give them and after gives them riches * Nisi hoc fecisset divitiarum erogatio non donum sed ultio fuisset poena Which unlesse he had done the bestowing of riches had not beene a gift but a punishment and revenge This publicke and generall charter of God hath these exceptions Vse 2 To teach every man what is the nighest and readiest way what is the Kings high-way to prosperity and plenty to riches and wealth the feare of God and the walking in his wayes Many men who hasten to riches and have set downe with themselves and resolved to be rich take many wayes to it by false weights and measures by cozenning or deceit by flattery or other wicked courses Happily a man may come to riches or abundance sooner then another that keepes the Kings high-way as he that hath found a bye and casting way may come to his journeyes end speedier then he that keepes the ordinary way but they shall not prosper with him Prov. 20.21 An heritage is hastily gotten at the beginning but the end thereof shall not be blessed But poverty shall come upon him Prov. 28.22 A
An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people Vse 2 This may admonish and instruct all that have the faith and feare of God to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest us God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly Doctrine The Minister of God must deliver to his people the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them Doctrine The Minister must deliver to his people the whole truth of God all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Reason 1 Because else he cannot be free from the blood of his flocke that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Reason 2 Because else they should not be faithfull neither to him that sent them nor to them over whom they are set for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull Vse 1 This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they nor be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscue genita existimans praeteribit peritus contra Ita de Scripturis Hilar Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quid ni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times
according to all his commandments And thus was Iob just and perfect Noah Zachary and Elizabeth c. He walked with me in peace and equity Therefore in peace because in equity being upright in his conversation he had peace with God and peace with himselfe Doctrine They who walke uprightly and walke with God in equity and righteousnesse they and they onely walk in peace shall have true inward peace with God and themselves To this purpose is that of Isaiah 54.13 Psal 119.165 Joh. 14.27 and 10.33 Phil. 4.5.6.7 è contra Isai 57.20.21 Reason 1 Because he is justified that his uprightnesse and sanctification sheweth for it proceedeth from justification Bona opera sequuntur justificatum as fruit from the life of a tree Now he that is justified and he onely hath true inward peace Rom. 5.1 Reason 2 He that walkes not uprightly can have no assurance of his justification and so remission of his sinnes and so no peace and quietnesse A sinner is as a debter sued to judgement And did turn many away from iniquity The fourth thing commended in him that he laboured so diligently and so effectually and walked so carefully that many who were borne and bred in sinne and iniquity and continued in it as slaves of Satan were turned from it to God and godlinesse Doctrine The Minister of God must and ought to turne many from sinne and Satan to God godlinesse that is he ought so to teach so to labour and so to walke that by the blessing of God upon his endeavours many may be gained to God out of the bondage of sin and Satan be called and converted unto God This is given unto the Word Psal 19.7 in the Ministers preaching of it Rom. 10.14 Isai 49.5 Ezek. 3 17 c. and 33.7 c. Matth. 28.19 Acts 18.9.10 2 Tim. 2.24.25.26 Reason 1 Because he shall be free from their bloud and perishing not onely if he convert but if he so labour as they may be converted though they never be for it not being in his power to work upon the heart and to alter it if he do what he can by all meanes to the outward man he is free else he must be culpable and guilty of his perishing If in Ezekiels parable Chap. 33. a watchman set up of themselves shall answer for their bodies if they perish for want of warning what shall he do that is set up of God Reason 2 Because if God do make his labour effectuall his honour shall be the more I cannot say as Chrysost Non minus praemii if hee come without them he shall not lose his labour but lesse sure because of that Dan. 12.3 And they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for ever and ever Vse 1 This reproveth and condemneth all Preachers and Ministers who do not labour so in doctrine and live so in practise that men may be converted to God from iniquity but by negligence and corruption suffer men to remaine still in their sinnes yea harden them in their iniquities They are farre from their dutie and farre unlike to these Priests who were thus approved and commended of God Vse 2 To teach all Ministers so to preach and so to live that they may convert men to God and turne them from iniquity They must exhort improve and rebuke with all meeknesse long-suffering constancie and courage that there may be nothing wanting in them why they should not be turned This is his dutie and he that is a Priest and rebukes not delinquents he forsakes the office of a Priest In the doing of it faithfully he may well expect a blessing from God because of that Isaiah 55.10.11 Surely as the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it to bring forth and bud that it might give seed to the sower and bread to him that eateth so shal my word be that goeth out of my mouth it shall not returne unto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I send it And if he doe waste himselfe hazard his life and spend his strength and gain but one or few it will be the recompence of his labour The Captaine that redeems and recovers but one captive whose freedome is desired by his Prince shall not lose his reward though he shall have greater that recovers more So in this Dan. 12.3 And if God do not blesse his labours yet if he be not wanting in his dutie care and endeavour but be found wise and faithfull he shall be rewarded Isai 49.5 And now saith the Lord that formed me from the womb to be his servant that I may bring Iacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Vse 3 This may teach us why the Ministery of the Word and the Ministers of it are so harsh and so unacceptable unto most men if they be faithfull and will seeke by all means to convert men to God because they must turne them from their sin separate them and their iniquities which they love so dearly as Micha 6.7 Sin is either naturall or by custome or both naturall diseases are almost incurable and no lesse diseases that grow into a custome which is another nature And the Physitian that should go about to cure these against a mans will should have little thanke for his paines and be not greatly welcome when such things cannot be removed without most sharp and bitter medicines great paine and griefe So in this And here is the cause why many a mans ministery at the first comming to a place is very acceptable for a while because he speakes things good and wholesome but somewhat generally because he knowes not the state of his flocke and people but after he hath lived some yeares and sees their sinnes and begins to speake home unto them then is he unacceptable because he would part them and their sins As that Minister that should perswade a divorce betwixt a man his wife which he loves most dearly should never be welcome to his house or company so in this It may be it is but the same he hath often spoke of before but then it was borne because they probably conjectured he meant not them but when he hath been a while with them that it is like he may know them to be guilty of that sinne though happily and ten to one he did not then is it tolerable because they thinke he would separate them and their beloved sinne their profitable and delightfull sinne All the while he will preach peace and comfortable things to them and bring the word of reconciliation and tell them of Gods love and Gods mercie and that he is sent to wooe them to be married to God all that while he
giving Doctrine The people must not onely heare and receive the word of God at the mouth of the Ministers but they must seek it and require it seeke it with earnestnesse and fervent desire So here and to the same purpose is that when the Spirit speakes of buying the truth Prov. 23.23 and Isaiah 55.1 And hence are the comparisons when it made as milke and men as new borne Babes 1 Pet. 2. when it is compared to gold Rev. 2.18 to a treasure and men to purchasers Matth. 13.44 to pearles and men to Merchants vers 45.46 Reason 1 Because it is that which will make men rich spiritually with riches of faith and pietie and such like which had will enrich men will they seek very earnestly Reason 2 Because here Christ and with him eternall life and all happinesse is to be found and no where else Joh. 5.39 Search the Scriptures for in them ye think to have eternall life and they are they which testifie of me Rom. 10.6.7.8 Hence Joh. 6.67.68 Jesus said to the twelve Will ye also go away Peter answered Lord to whom shall we goe Thou hast the words of eternall life Hence the Gospell is The grace of God bringing salvation Tit. 2.11 Reason 3 Because without this whatsoever a man hath else whatsoever state and condition he is in better or worse health or sicknesse c. he can use no state well for the blessings of God 1 Tim. 4.5 are sanctified by the Word Vse To convince of sinne all such 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 Doctrine The people ought to heare and receive 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 Reason 1 Because they are his people servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Reason 2 Because the whole is either concerning God or themselves 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 Vse 1 This will serve to reprove many 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 thinke 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 reproofes 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 Vse 2 To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God 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
God that is Purgatory which they dispose in respect of persons the rich and great ones able to give much shall not long be in it they who can give lesse the longer they who are able to give nothing perpetually If he had any charity in him of which they bragge much he would free all and freely seeing they teach it is the Popes peculium but if he had but equity and justice in him he would free one as well as another and not accept persons and be thus partiall But not to trifle with them The partiallity is oftentimes too palpable in the reformed Churches and the Ministers of them when in dividing the word they looke not as the Cherubimes to the Arke they to the word to speake as it would teach them which is not partiall but to those who sit before them and apply it so making it as some write of Manna that it tasted after every mans pallat and stomacke so this But they are guilty of this sinne and though as fooles and wicked persons they enjoy honour for a time yet they shall have dishonour Prov. 3.35 It is said of the Panther that he is so greedy after the excrements of a man that if they be out of his reach and naturall power he stretcheth himselfe so much that he kills himselfe in the end so may I apply it to these Vse 2 To perswade the Ministers of God not to be partiall but upright in the law To respect as just Judges will doe the cause equity and justice and not the persons the honour or commodity that is to be had by them not to deale for that partially with the law or in it but strive to divide the word of truth aright and to goe with a right foote unto the Gospell even as God himselfe will do for they are Gods judgements A Ministers resolution should be that of Elihu Job 32.21 22. I will not now accept the person of man neither will I give titles to man for I may not give titles least my maker should take me away suddenly Remembring that as Saul was put out of the Kalender of Gods Kings for his partiallity and is accounted to have reigned but two years when he did many more so shall they be out of the number of Gods worthies if they be partiall whereas their uprightnesse and faithfullnesse will with the good Steward bring them into the joyes of their Master Vse 3 To perswade our hearers to give us leave to divide the word without partiallity and not to be swayed with their greatnesse and riches and frowns and such like but as occasion may be to deale with their sinnes as others and to give them their portion of judgement as well as mercy without the knitting of their browes the strangenesse of their looke the censure at their tables and tavernes among such as are companions with them in the like iniquity but if they will not we must take leave we had rather fall into the hands of men then God wee know that is a fearefull thing It is neither your wealth nor your favour nor honour and credit that either can keepe us from being vile and dispised If God say to men despise them nor will answer for us when we must give an account of our Stewardship VERS X. Have we not all one father hath not one God made us why doe we transgresse every one against his brother and breake the covenant of our fathers HAve we not all one father The second part of the Chapter beginneth here and continueth to the end containing the reproofe of divers particular vices in the people of Israel in generall both Priest and people in this tenth verse he reproveth their injurious and unequall dealing in the generall Have we not all one father Some understand these words with the next verse as if it were a reason spoken in the defence of their taking of Idolatrous wives by them who had done it their reason is thus That seeing that they had all one father which was Adam and all one Creator which was God there was no reason why they should not marry with them But others doe understand them as two main reasons against their marrying them urged by the Prophet from God himselfe and so the expounding of the words will rather confirme and the greater consent of the learned old and new goe that way Hierom saith that the people being returned out of captivity the Princes and Priests and people put away their wives of the Israelites kindred which by reason of their poverty and injury of the long way and weakenesse of their sexe impatiently bearing the labour were wasted and became both infirme and deformed in body whereupon they matched with strangers who were fresh in yeares beautifull and comely the daughters of rich and mighty men as we may see in the ninth of Ezra that is with the Canaanites Hethites Pheresites Jebusites Ammonites c. Therefore they thinke the Prophet here reproves them first for their marriages and after for their divorces Verse 16. There are two speciall and chiefe causes of love and good will amongst men the one is kindred affinity or consanguinity the other is one and the same society of religion First nature compells men to affect and love earnestly those who are borne in the same family descended from the same parents and stocke which bond cannot be violated or broken off without great wickednesse Secondly men reasonable and wise do thinke those specially to be affected by them who are companions with them in the same religion and worship And though this is the most worthy and sure yet the other goes before and first carries sway with men because it is by nature bred with them and continued from their infancie And these two they are here pressed withall as those which condemnes their fact dealing thus to put away the daughters of Israel the worshippers of the true God and to take unto them the daughters of the heathen worshippers of the false Gods For the first of these reasons it is here said Have we not all one Father That is are we not all men and women descended from Abraham by one Isaac from Isaac by one Iacob Why then should we thus doe dismisse those or passe them over and joyne our selves to the kindred of the heathen and strangers And for the second he saith Hath not one God made us Do we not all acknowledge one God the Creator and worship and serve him with dutie Do you dismisse those wives who acknowledge the same Creator with you and worship him and take unto you those who worship Idols for him and put their trust in them To create or the Creator is not here taken in that common sense as when we speake of Gods creation of the world for then could this be no reason against but rather for them as some would make it a reason in that sort which the Prophet laboureth to confute But this being against them must not
be taken in that sense but in another sense as there is a speciall use of it in the Scripture when it speaketh and dealeth of some new secret disposition of things as Jer. 31.22 And so it is used Isaiah 65.18 of such a speciall creation is it here meant where love and dutie is specially due unto those who are of the same religion with us who follow the lawes and statutes of the same Creator and Author Why do we transgresse every one against his brother It is taken by some to be the reproofe of their vice though closely or not so openly as vers 11. it is set downe i. seeing we are of one kindred descended from one father why do we thus transgresse one against another either putting away or refusing our owne kindred in respect of strangers and aliens Brother here some interpret either the sister or daughter of our brother or rather accorrding to the use of the Scripture and Hebrew which by brother understand the female as well as the Male. And the application according to the occasion either both or but the one Both as Jam. 1.2 and the one as here upon this occasion must needs be the female And breake the covenant of our Fathers Some think that this is applied unto the second reason because the covenant of the Fathers was That they all and their whole posterity should acknowledge and worship one God onely and one people should be consecrated to one and the same God Others thinke by covenant is meant the Law of God a thing usuall in the Scriptures and that Law which God gave unto our Fathers that they should not take the daughters of a strange God to wife or of another nation Others thinke the reason stands thus making a third reason of it because God when he made covenant with the Israelites did it not with those more then with these with one more then with another but with all alike so that they who despise others violate the common covenant as if it were onely a covenant made with them The conclusion of all is thus framed If you be all one in body and soule and by Law why do you contemne one another Generally in that he used reason and not the bare authoritie of God which had been that hee well might wee observe this Doctrine 1 Men who perswade others to good or disswade them from evill must use all those reasons that may any way cause it to take hold and put an edge to it Have we not all one Father But in this verse as I said I take not to be reproved any particular sinne but generally their injuring and dealing unequally and unjustly one with another And this the first reason by which it is reproved condemning this because it was against nature they being all of one parent all one flesh Doctrine 2 Nature it selfe and humanity though men have no other bonds to linke them together ought to keepe men from hurting and injuring or transgressing one against another and to binde them to be helpfull and profitable and doe good one to another So reasoneth the Prophet heere And to this I apply that which is Levit. 18. When it is given so often a reason to disswade from injuring as vers 7. for she is thy mother for it is thy fathers shame 10. thy shame 12. she is thy fathers kinsewoman 13. mothers kinswoman To this may that be used Acts 7.26 Hereto that Gen. 50.16.17 and Isai 58.7 Reason 1 Because unreasonable creatures as beasts and birds fishes and fowles love their owne kinde and by nature are taught not to hurt and injure them but to do them good Hence is deemed the reason why those beasts that feed on flesh will not eate the flesh of their owne kinde taught as it were by nature lest they should eate and devoure their owne brood or breeders how much more then unreasonable men Reason 2 Because it is the rule and voice of Nature Quod tibi non vis alteri ne feceris Vse 1 To condemne men not onely as irreligious and voyd of pietie and godlinesse but as beastly and unnaturall men and voyd of humanity who injure and wrong transgresse against others and oppresse them I meane not such as may sometimes doe it carried by passion or affection in ignorance and want of information but I speak of such as live in it and to satisfie their owne lust and desires care not whom they wrong injure they will despise defraud deceive and oppresse any in buying and selling in letting or fetting by manifest usury and other oppression All is fish that comes to net with them of such I speake and how rich soever they may grow or be whatsoever otherwise yet are they unnaturall men and void of humanity And may reprove them as the Apostle the Corinthians 1 Cor. 11.14 So doth not nature teach that if any man injure others it is a sinne unto him it is against the very light of nature And though there were no word of God neither Law nor Prophets nothing that might reprove them in the mouth of the Minister which they now spurne against and could be content there were none that they might sinne without controulment yet should they not without condemnation for even that Rom. 2.12 will here have place and shall condemne them by the very light of nature and now double condemne them because the light of the Word hath shined in a darke place and they have loved darknesse more then light Vse 2 To teach every man that if there were nothing else to binde him to do good to others or avoyd the hurting of others yet nature ought and he ought to be thus a law to himselfe though he had no written Word from God Whether he be a husband or parent or master or è contra or a private man nature and humanity ought to keep him from the one and hold him to the other * Omnia animalia naturalibus munimentis providentia coelestis armavit Homo accepit pro istis miserationis affectum qui plane vocatur humanitas qua nosmet invicâ—m tueremur Lactant. de falsa sapientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man instead of them hath the affection of pitty which is called humanity by which we are defended This very thing ought then to bind men It is hard from many men when they reprove others for transgressing and injuring others It is not for your profession it doth not become a man of that zeale and profession as you doe If they speake it that they are more bound it is true but if to excuse themselves or others as if it were little or no sinne in them then it is their corruption and is false For wherein doth their profession binde them which nature it selfe and humanitie bindes them not to do or from doing Undoubtedly in nothing though it binde more he is as well bound that is bound in
quidam quo caeteri corrigantur exempla sunt omnium tormenta paucorum These few should be warning to others lest they also perish Againe are there but few who can remember the many thousands that God hath taken away and cut off by the plague of inferiours and servants and such like whose superiors had beene remisse towards them and yet say this befalleth but to few Or lastly who can think of many thousands who are lying broyling in hell and so cut off from the tents of Iakob by the Lord though man winked at them who happily if they had felt the severity of magistracy might have beene saved and yet say there is but a few And though many yet have escaped and doe or may escape though the plague renew upon us with their adulteries c. because this is but the poore mans plague or the servants yet who sees not that even for the rich and the masters the Lord hath a plague for them as Micha 2.3 and happily will it be for them if 1 Cor. 11. they judge not themselves That doth this or that shall doe this God will not presently smite them though they have committed this offence but he will waite for their returne if they continue to do it then will he cut them off Hence the patience of God to sinners waiting for their conversion vide Revel 3. and Isaiah 30. or rather I observe that though the Lord a long time spare the wicked yet he will visite them and pay them home in 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 Doctrine Gods judgements against the wicked rest not in them onely 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 Doctrine It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age 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 Doctrine It is the nature and practice of carnall and naturall men 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. Reason Because it is naturall unto them they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. Vse To see the policy of Antichrist and the Church of Rome 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 corpus Domini semel oblatum est in cruce pro debita originali sic offertur jugiter pro nostris quotidiaenis 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 tantū peccato 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 Doctrine In vaine do men thinke to appease the wrath of God 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 Reason 1 Because God is a Spirit 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. Reason 2 Because all offerings a man brings to God 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 Reason 3 Because they shew more contempt against the Lord 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
rejected and condemned afterwards and that very shortly Vse 1 This being a truth 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 or turning aside from the perfect rule of God and so they sinned or else that which offends God so that it provokes him to punish and in this sense they sinned not God thus remitting the Law Others excuse the Fathers because they did it and God so permitted for the increase of the Church and not for any filthy unclean lust to satisfie it which was true in some though it hold not in others As Solomon and some others who cannot be excused of incontinencie Some excuse from some probable ignorance that either they knew not the Law or they thought not of it and so though not no sinne yet a lesse sinne Some the succeeding ages by their predecessors that though their examples make not sinne to be no sinne yet to be smaller sinnes to offend by their example who were otherwise good and holy men then when any thing is done with a wavering conscience and men are boldly the first that doe it for they are to be judged to sinne by error of judgement then perversity of affection Finally it is probable that God did winke at that in this people and their progenitours for the propagation of his people and to give passage to the fulfilling of his promise of the increasing of them and though God used that fact of the fathers well yet will it not follow that they sinned not when they turned aside from the word of God but if they sinned in it and so persevered and dyed impenitent what shall we thinke became of them It is probable they never repented either because they thought they sinned not or else because they well discerned not their sinne and yet might be pardoned it and were It is true to have Gods mercy for pardon requires repentance yet is it not necessary that every man should expressely repent himselfe of every particular sinne How many things are done which are not rightly done yet not done wickedly by us but in a conscience not well informed and so knew it not to be sinne And how many which are forgotten that they were done and yet by a mans generall humiliation for all his sinnes and craving pardon of unknowne sinnes Psal 19. pardon is obtained And those fathers often in their lives confessing themselves miserable sinners and humbling themselves no doubt that repentance and faith in Christ to come did save them But 2 Sam. 12.8 David had his masters wives It is answered by some that he did because God remitted his law to him But others it is never read that he took any one of them to wife neither is it said so but though the phrase into thy bosome is commonly understood of marriages yet it signifies there onely power and authority that is I have given thee all thy masters goods and have not excepted his wives that thou maist have them under thy power as other things Tremelius thus i. res personas etiam intimas charissimas eorum qui prius tui erant domini subjeci tibi But Deut. 25.5 the brother was to take the wife of his elder brother deceased It is answered by most that it was an extraordinary example and a speciall thing but no generall rule for else incest might be proved by it if it were generall Others answer that it must be taken and understood if he have not a wife before And so much they thinke those words carry if brethren dwell together And a reason of it is because it is not like that God would have a man to neglect his owne seed and his owne wife to raise up seed to others but onely he would have his brother substituted in his place I omit many more of no great weight though of some shew against all which the truth will stand and prevaile Vse 2 To perswade the men of our age against it for howsoever the forefathers escaped with it God either for the increase of the Church or by reason of their ignorance and rudenesse winked at it yet as in another case Acts 17.30 The time of this ignorance God regarded not but now he admonisheth all men every where to repent So may we say in this specially seeing Christ by himselfe and by others his Apostles hath declared us the law of the creation and brought it to the first institution he being as Revel 1. Alpha and Omega and as Hierom applies it to this when he found all things at his comming brought to Omega to an extremity and height he reduced them to Alpha to that which was in the beginning And if it were then granted to be no sinne yet will it be now They who excuse the fathers make as of man so of the world foure ages the childhood of it the youth the mans estate and the old age Now many things are fitting for children and may be tolerated in them which may not be in men of riper yeares as S. August saith in old time for men to goe with garments having long sleeves and skirts it was an argument of softnesse and wantonnesse But now if they should weare them with either they should be noted They say againe that that was the time of darkenesse ours of the light for though they were light in respect of the Gentiles they are darkenesse in comparison of us Now many things are tolerable in darkenesse which may not be borne withall in the light Then in this as in many other things we must not study what was done or borne withall but what is lawfull for us to doe and
have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement YE have wearied the Lord with your words The Prophet proceedeth now unto the last sin reproved in this Chapter which was in this people the former was touching men this is concerning God the former dishonesty and unfaithfulnesse towards men this impietie against God Before he accused them as some speake of felony now of treason before for their deeds now for their words and speeches contumeliously uttered against God denying the providence of God both over the good and bad not providing for the one and not punishing the other It is thought that the Jewes being now returned out of Babylon from their captivity and saw both the Babylonians and divers other Nations and people to abound with wealth ease and glory though they served their Idols and themselves the onely worshippers of the true God to be in want and poverty they thought and spake that God he regarded not them that worshipped him but the wicked were good in his sight and he delighted in them Or at least if it be not so where is God that judgeth uprightly Yee have wearied the Lord with your words Some thinke the wearinesse here spoken of is a fainting which commeth from too much striving and labouring whence commeth a remitting of the care and indevour which he tooke before time And so the meaning they would have to be You say the Lord who is mercifull and aboundeth with mercy and hath been ever constant in it and prone to it he is now wearyed in descending and providing for and in doing good unto those that serve him And so it should not be a wearinesse imposed upon him but one that is imputed unto him And so onely in opinion it should be so and not in truth but how this will agree with the Prophets answer to their demand I cannot see neither can it possibly for then he would have said In that ye say the Lord hath no care or hath cast of the respect of his but he speaketh otherwise The meaning is then you have grieved and vexed the Lord with your speeches and reproaches and blasphemies against him It is spoken after the manner of men because they are so with the speeches of others like that Isaiah 43.24 Thou hast wearied me with thine iniquities Yet ye say wherein c. Their answer for themselves putting him to his proofe and to make good that he had spoken and shew wherein else would they not confesse their faults When ye say Though not in his hearing who was able and would reproove them but amongst the ignorant people in companies where they came still inculcating and repeating such things and so to make them cast off all feare of God and care of honesty and piety He that doth evill Not the good nor the righteous is respected of God but the wicked for they flourish and prosper and he is good in his sight that is approved of God From men they proceed to approach to God and to impeach and disgrace him and cast reproaches upon him and being unfaithfull injurious and unjust to men they are irreligious towards God Doctrine They who are unfaithfull and unjust towards men will be irreligious towards God such as have no care of honesty will have no care of piety not of charity not of religion and é contra So much this insinuates and that 1 John 4.20 If any man say I love God and hate his brother he is a lyer for how can he that loveth not his brother whom he hath seen love God whom he hath not seen And James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world Tit. 2.12 Matth. 25.42 Not that men shall not be condemned for irreligion but that this is manifest to others and shewes that there can be no religion Reason 1 Because men they see and converse withall daily and so not with God Now if they have no care of the present what is expected towards the absent not of visible none of the invisible As 1 John 4.20 Reason 2 Because care of religion proceedeth from the love of God which makes Christ Math. 22.27 include the whole first table which is concerning God and religion under the title of love Now there can be no love of God but where there is love to man for that 1 John 4.20 Men love not the person if not the picture love to man is naturall to God spirituall that as naturall men this as spirituall and regenerate If any be unnaturall is it not like he will and must needs be irreligious Vse 1 To teach us not to wonder as many men doe that there is so much impiety and prophanenesse in our age so little or no care of the Lords day little or no love of the word zeale for Gods glory care of his worship hatred of idolatry and such like but è contra much and great prophaning of the Lords day c. Wee are in the age wherein charity is growne cold and iniquity hath gotten the upper hand It is true which August saith Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubi non est Dei charitas And it will be as true if ubi be placed before regnat for there can be never any true and constant love to religion where there is not true love to God that cannot be unlesse men be sanctified and regenerated Now sanctification is as some
say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is in few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little Vse 2 To teach us what to judge of many men who seeme religious who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Iust Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah Vse 3 To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him Doctrine To blaspheme God to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 Vse 1 If this be such a sinne and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God Vse 2 To teach us to resist and reforme this vice every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o◠tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temerarie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things
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 Doctrine The sinnes and corruptions of Gods children sit close to them 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 Reason 1 Because it is naturall unto them as to others 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 sticke the fastest and most heard to be cured so it is of sinne Reason 2 Because besides nature 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 à idicit immitare naturae Saint Chrysost But when custome and nature are joyned together who or what shall alter them No wonder so much preaching and so little prevailing with men to remove their sins and the Ministerie so unacceptable Mich. 6.7 and Mal. 2.6 Vse To teach every man not to looke to be separated from his drosse and corruption without violence and that he must offer violence to them to be rid of them The silver The Church and Gods people thus compared in respect of their excellency because it and they are more excellent then any other society Doctrine The Church is the most excellent society in the world Rev. 2.1 Golden candlestickes The Churches of Asia among other reasons were said to be golden in regard of their excellency and dignity which they have in Gods account that as gold is the most pretious mettall and much accounted of men so is the Church much set by of God It is dear unto him as the apple of his eie Deut. 32.10 Zach. 2.8 It is a Diamond among an heape of pebles the members of the Church are Jewells as we have it afterwards verse 17. Out of this place of fining and purging some Papists catching at shadowes when they have no substance would prove and establish their purgatory where a company of soules are holden in with paper walls and grievously tormented with painted fire which poeticall fiction and Papall fancy as we deny so cannot this place possibly induce us to believe it seeing God himselfe hath taught us no such thing neither in this place nor in any other For what if S. August and some others have applied this place to purgatory for he was never resolved there was such a place but thought it credible and not impossible there might be such a place but never once definitively determined of it Euchri ad Laurent 69. besides Epist 54. Maced p. 2. * Morum corrigendorum nullus alius est quam in hac vita locus nam post hanc quisque id habebit quod in hac sibimet acquiesiret Epist Mae ced 54. p. 2. There is no other place of amendement but in this life for after this every one shall have what he merited here Now this place is apparently understood of purging men from the sin and corruption and not from the punishment And so cannot be understood of their purgatory where only the punishment is satisfied for Besides the end of this purging is that they may be fit to offer up lawfull sacrifice to God but in theirs the soules offer up no sacrifices say no Masses there Besides this purgation is onely by Christ through the sanctification of the holy Ghost being the onely purgation that the scripture acknowledgeth therefore this cannot be an impeachment of that Iohn 1.29 Iohn seeth Iesus comming unto him and saith Behold the Lambe of God which taketh away the sins of the world Arguing a want and weaknesse in his paiment if after it men must pay for it But that there can be no such thing neither can any such thing stand with the Justice of God I prove thus By a reason which Tertul. deresurrectione carnis and other of the Fathers use to prove the resurrection of the body For if in course of justice it be necessary that the body which hath been partaker with the soule of all that hath been done either in righteousnesse or sin be also partaker of the reward of either and hereby there be inforced necessarily a resurrection of the body to be joyned with the soule to be partaker thereof We must from the same principle of justice conclude that if there be a Purgatory it should be as well for the body as the soule because the body hath been partaker of those pleasures and delights for which they tell us that the soules pay deare in Purgatoy fire But they deny any Purgatory for the body therefore they cannot truly affirme there is any for the soule For thus shall the judgements of God be just saith Epiphanius in Ancorat whilst both participate either punishment for sin or reward for vertue which just judgement they greatly impeach by laying upon the soule only the punishment of those sins which have been committed by the whole man He shall even fine the sons of Levi. The parties whom he should purge and fine his owne called the sons of Levi because they were and are spirituall Priests Doctrine All they who are Christs are truely spirituall Priests 1. Pet. 2. 9. Revel 1.6 And purifie them as gold and silver Thus Gods people and his Church are compared and resembled not to base but to the most excellent and most pretious mettalls That they may bring offerings unto the Lord. Here is the end why they are purged and purified by Christ to offer up sacrifices pure ones and such as should be acceptable verse 4. Now these offerings are Evangelicall not Legall their persons prayers prayses almes and such like vide Cap. 1.11 offering Offerings in righteousnesse Their sacrifices shall be pure opposite to the sacrifices of the Iewes which were corrupt and polluted Doctrine The works and worship of such as are purged are pure and holy Vide Cap. 1.11 A pure offering Offerings in righteousnes Some of our Papists understand this place as that Cap. 1.11 of the sacrifice of the Masse and the offering up of Christ in it But by these reall and outward sacrifices are understood the spirituall sacrifices of the Gentiles and Church under Christ Doctrine Under the Gospel Christians are freed from all outward
judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly Doctrine The Lord he will judge and condemne all false swearers such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Reason 1 Because he hates such oathes Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Reason 2 Because swearing by others they are idolaters for whereas an oath is not onely Gods ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Reason 3 Because if rashly by him the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him Vse 1 This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judge should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them Vse 2 This may serve for secure men who lye in this sinne to hate swearing or are ready to fall into it to perswade
of sinne yet deliverance from the punishment wherein they are the flat enemies of the mercy of God and rob him of his honour to give it to themselves as if finite workes and satisfactions could deliver from infinite wrath But when they see this will not hold water then they flye to this that it is onely from temporall punishments and the fire of purgatory but first for this that it is but a new coyned shift I manifest from their prayers for the dead whereby they thought to bring them remission of sinne Breviar secund usum Sarum in vigil mortuorum O God of the faithfull the maker and redeemer of all men give to the soules of all the faithfull deceased remission of all their sins that by godly prayers they may obtaine the pardon which they alwaies desired through Christ our Lord. And againe Lord we beseech thee let the prayers of thy humble servants be helpfull to the soules of al the faithful deceased that thou mayest both relieve them from all their sinnes and make them partakers of thy redemption who livest c. Now hence I reason that if by their prayers they would helpe the faithfull whom they presumed to be free from purgatory to bring them remission of sinne can they make us believe that they intend onely deliverance from the paines of purgatory for such as are there and not from the guilt of sinne by their sacrifices and masses Againe it is manifestly false that the sinne pardoned yet the punishment should remaine yea it is against the justice of God and so cannot be unlesse he can cease to be God for the instance of David 2 Sam. 12.13.14 and some other of Gods children whose sinne remitted the affliction remained is not against this because in him it was not a punishment but a clearing of the justice of God before the wicked as the place sheweth and in others they are but purgers or preventers Vse 2 To teach the Church and every particular to acknowledge it to be the mercy of God that they live and are not consumed when they see many others are and know themselves to have deserved the like The Church wherein we live and we our selves here present have beene delivered from many and strange dangers and confusions whom shall we ascribe this unto shall we sacrifice to the wisedome of our state to the valor of Marshall men to the power of armes to the multitude of our people to our owne workes and worthinesse to our profession of his truth or practise of piety our justice and equity and such like so may we provoke the Lords anger indeed to consume us Whither else must we ascribe it but to this being taught every where it is the mercy of God that we are not consumed whose compassions failed not and so as the Church begunne her prayer we may our prayses Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory for thy loving mercy and for thy truthes sake For considering the height of our sinnes the greatnesse of our iniquities and rebellions whereto else can it be ascribed And his mercy hath drawne him to spare us partly for our selves and partly for posterity and those who shall come of us As Saint Chrysostome hom 80. ad popul Antioch for our selves that his mercy might draw us to repentance and to fear him for posterity * Parcit frequenter radici ut fructus conservet qualiter audi Terah pater Abrahae fuit Idolorum cultor sed in hoc mundo impietatis poenas non dedit merito Nam si Deus praeveniens cadicem praecidisset unde tantus fidei fructus exortus fuisset Sic Esau fornicator fuit immundus matricida patricida fratricida quantum in ipsius fuit proposito Deo exosus Mal. 1.2 Quarè non perditur quarè non exciditur Bonum est verâ dilectissimi causâ dicere si succisus fuisset maximam elcemosynae fructum justitiae mundus amisisset qualem audi Esau genuit Raguel hic Zara hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radice poenas exigisset Chrysost hom 8. ad popul Antioch He spares oftimes the roote that he may preserve the fruit And heare how Terah Abrahams father was a worshipper of Idolls yet in this life God punisht not his impiety for if God had cut downe the roote then whence had we had such great fruit of faith as in his sonne So Esau was a fornicator and uncleane and as much as in him lay a murtherer of father mother and brother and of God hated Mal. 1.2 Why is he not destroyed why is he not cut downe Truely beloved to tell you the cause t was good to be so Esau begat Raguel he Zara and he Iob you see what plentifull fruit of patience had been lost if God preventing had stricken the roote So of us that we might leave the seede of the Church and piety behinde us This is mercy but the former the greater else we have as little profit of it as Terah and Esau And it is to be acknowledged the speciall mercy of God when others perish and their workes like that they escape As Saint August de Nat grat 8. c. 5. of the great salvation Vniversa massa poenas debet Qui ergò inde per gratiam liberantur non vasa meritorum suorum sed vasa misericordiae nominantur Vse 3 To teach men when destruction and calamity is at hand and Gods judgements are threatned the way how they may escape and not be confounded is they have Gods mercy towards them and upon them therefore for this must they pray and labour their flying truely to this will be like the City of refuge where the avenger of blood could not slay a man-slayer Then shall they be sure either to be kept from them or delivered from them kept in them or taken out of them for when as Gods mercy doth bring remission of sinne it must needs bring the removall or change of the punishment either it will be good or if it abide the nature will be changed for sinne taken away that cannot continue or not in the former nature and a man shall be safer and more comfortable with this in divers afflictions then without it though he be never so free * Veâ—ius ac jucundius gaude bis de bona conscientia inter molestias quam de mala inter delicias August you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles then with an evill in the midst of many pleasures Now thus it is from the feeling of the mercy of God and remission of sinne * Si Deum benevoluÌ„ habeas licet in furnacem cadas ne desperes sicut si succenseat licet in paradiso sis ne confidas Adae peccanti nihiâ— profuit paradisus pueris benè agentibus nihil obfuiâ— fornax Chry.
ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the first hath the reproofe in generall for committing evill and omission of doing things commanded and a denyall of it by the people The second hath an exhortation to repentance with the promise of a gracious acceptance From the daies of your fathers c. The generall reproofe or in particular for committing things forbidden and omitting things commanded but in these first words their sinnes are amplified from the time and continuance in them i. It is not yesterday or a few dayes since you transgressed against me your sinnes are not of short time and small continuance but you have beene long rebellious against me even since the dayes of your fathers so long have I beene patient towards you so much are you the more hardened in your sinnes and have the lesse to say for your selves and I may the more justly punish you The exhortation to repentance is pressed and urged with the benefit that will follow it God will returne to them and by this promise would he intice and provoke them meaning he would declare and make manifest he was appeased towards them mitigating and lessening their punishments and calamities and restoring many blessings unto them This of Gods returning is figurative for he properly cannot be said to change either place or minde Cujus est de omnibus omnino rebus tam fixa sententia quam certa praesentia Vide August de Civ D. l. 15. Cap. 25. But ye say wherein shall we returne The Prophet returns to his expostulation with the people about their sins and here reproves them for their impudent hypocrisie and pride that they said they needed no repentance or returning to God being guilty unto themselves of no sinne no transgression or falling away from God i. What have we committed or when did we fall from the Lord Thou calst us to returne They had so long accustomed themselves and not to restore and pay unto the Lord that was his that now they say they ought no such thing now these words containe the continuance of their rebellion or obstinacy Doctrine When men once give way unto sin entertaine it they are often and easily drawne on to continue it from time to time day to day and to grow aged and ancient in sin especially if the Lord punish them not for it so much is here and in the old world and in Sodom c. Isaiah 65.2 and Hosea 10.9 Oh Israel thou hast sinned from the daies of Gibeah That is either from the time of the Iudges when they made war against the Benjamites touching the Levites wife from which time they continued Idolatry or as some from the times of Saul or Salomon example of Davids sinne for many months for not repenting he continued it but Solomon many years Reason 1 Because the preserver of men from sinne is the grace of God either generall as in Abimelech Gen. 20. or particular as Isaiah 30.21 restraining or sanctifying grace now this the Apostle calls fire 1. Thessal 5.19 or compares it to it that as fire by withdrawing of matter oile from lamp or fuell from fire or by adding contrary as water so the spirit is quenched or forced to recoile by sinnes no marvaile then when the resister is gone or grieved if there be long continuance Reason 2 Because custome is another nature and things by custome are in us as if they were bred Now naturall things are hardly changed the continuance easie a man can hardly forget his mothers tongue hardly a speech he hath been accustomed to so in this Reason 3 Because the custome of sinning takes away the fence of sinne even a little custome and giving way to it Consuetudo peccandi tollit sensum peccati Now when a man is without the sence of sinne hardly seeing and knowing of it lest feeling how it woundeth and pierceth him but finding for the present sin pleasant or profitable no marvaile if he continue it and say Prov. 23.35 They have stricken me but I was not sicke they have beaten me but I knew not when I awoke therefore will I seeke it yet still Vse 1 To teach men to take heed how they give way to sin but if sinne enter upon them as who sinneth not then with speed to part with it and shake it off lest custome and continuance follow So that when he hath a will he shall have no power to rise out he will be so intangled as with him that taketh up money for necessity he shall easily finde that he may continue it and be in the usurers bonds upon good security but when he would out of them the longer he hath continued the lesse he will finde himselfe able and so be desirous to continue it till he have stript himselfe out of all so in this then must he labour to rise out of them and give no place nor way to them Vse 2 Then it is a goodnesse and mercy of God to a man when he gives a means to him either to keep him for giving way to sin or for sitting downe in sin which of himselfe he will soone do Vide Mal. 1.7 doctr 1. Now in that they had continued thus long and were not consumed it commends another doctrine Doctrine The Lord is long suffering and patient towards such as sinne and provoke him Rev. 3.20 Gone away from mine ordinances Reprooving them for their sinnes he tells them that is sin which is disagreeing to his laws and ordinances to his
performe and do their parts else he will not do his Doctr. 1 God is not bound to give man any thing he hath promised or covenanted unlesse he performe his covenant and conditions Vide Cap. 2.4 I sent this commandment that my Covenant might stand Againe if they repent he will returne remove or mitigate their plagues and punishments Doctr. 2 Repentance is the most certaine means and soveraigne medicine to mitigate and remoove to prevent and keep away judgements and plagues of God from the persons of men or the things that belong unto them Manifest as here so by that 2. Chro. 7.13.14 If I shut the Heaven that there be no raine or if I command the Grashopper to devoure the Land or if I send pestilence among my people If my people among whom my name is called upon doe humble themselves and pray and seeke my presence and turne from their wicked waies then will I heare in heaven and be mercifull to their sinne and will heale their Land Jer. 18.7.8 I will speake suddenly against a nation or against a kingdome to plucke it up and to roote it out and to destroy it But if this nation against whom I have pronounced turne from their wickednesse I will repent of the plague that I thought to bring upon them And 26.3 If so be they will hearken and turne every man from his evill way that I may repent me of the plague which I have determined to bring upon them because of the wickednesse of their workes Luke 13.3.5 We have examples David and the Ninivites and such like Now I say remoove or mitigate because they are not alwaies taken away when the party repenteth After Davids repentance the child died and the sword departed not from his house And the Prophet Mich. 7.9 brings the people humbling themselves under a corporall punishment Reason 1 Because God is just Now justice punisheth not where there is no sin or not twice a sin punished before now he that repents hath taken away sinne * Peccatum genuit dolorem dolor contrivit peccatum ut lignum vermem vermis lignum Chrysost Sin begets sorrow and sorrow destroies sin as the wood breeds the worme and the worme eates the wood yea repentance punisheth 1. Cor. 11.31 repentance prevents or remooves punishments Reason 2 Yet though the punishment be mitigated it is not alwaies remooved because in his love and wisdome he discernes it good it should still remaine as a chastisement not punishment both to humble them and prevent sin in them to be a terrour and an example to others and to justifie himselfe before men Vse To see the necessity of repentance and to exhort us to fall upon the practice of it eriously and speedily That that is threatned may be prevented so that we take the right course Rev. 2.5 I will come unto thee quickly and will remoove thy candlesticke out of his place There is the threatning against the Church of Ephesus but the next words shew us the way of prevention Except thou repent But ye say wherein shall we returne The Prophet having reprooved them in the generall in the beginning of the verse proceedeth now to particulars in these words and this by occasion of the former words which noteth out to us their spirituall pride that conceived of themselves to have no need of repentance for they were righteous and had not any such sin in them that they need returning Doctrine Spirituall pride when men conceive of themselves they are rich and righteous and have no need of repentance of Christ is an odious and vile sinne Revel 3.17 I am rich I stand in need of nothing VERS VIII Will a man spoyle his gods yet have ye spâ—yled me but ye say Wherein have we spoyled thee In tithes and offerings WIll a man spoyle his gods The Prophet proceedeth to other sins and a great one horrible and impious sacriledge which was committed by these in detaining from God his tithes and first fruits and in reprooving this he argueth first from the generall right then from the fact and thirdly from the event The generall right is no man ought to spoyle another or defraud him fraud and rapine is a heynous kinde of injury and so the more great grievous when it is joyned with greatest audaciousnesse and contempt as if they defraud and rob him to whom they owe much whose authority they ought to reverence and whom they ought greatly to honour As the Prince and the King the Judge and the Priest The force of this reason stands in the interrogation will a man spoyle his gods An argument from the comparison of the persons betwixt man and God the one so common and meane the other so excellent and great It is a sinfull thing and blame worthy for men to injure men even the meanest much more an honourable man as the Prince but most wicked and impious to deale so with the great and glorious God their Prince and Governour Yet have ye spoyled me Here is their fact amplified from the persons who and to whom ye me you whom I have enriched with so many great and extraordinary blessings and benefits and who ought specially to honour and worship me give me all that you possibly can The word translated spoyling is used among the Hebrewes to signifie the taking away of another mans goods and specially by fraud As in that Prov. 22.22.23 And so the meaning is will a man spoyle his God that is take away by fraud that is his Gods but you have done so to me you have taken away my goods and the things that belong to me by fraud and deceit But ye say wherein This is the exception of this people against that the Prophet hath accused them of and it is by denying the fact and thinke so to reject the fact from themselves and put God to prove when and wherein they had done any such injury to him In tithes and offerings The Lord proceeds and replies shewing them wherein they had spoyled him and were sacrilegious in that the tenths first fruits which the Lord had appointed for his Priests and the officers of the Temple they had fraudulently or violently or howsoever detained from them By offerings is here understood the first fruits which they were to bring and offer to the Lord towards the maintenance of the Tabernacle and the offices of it He reprooves them here of sacriledge against God and his worship and in condemnig this to agravate the greatnesse of it he shewes how affectioned Idolaters and superstitious men are unto their false and feigned gods to give to them and and not to dispoile or take any thing from them for so much the interrogation sheweth Will he He will not but deale most liberally with him Doctrine Idolaters at all times are and have been very liberall and bountifull to their Idols and their service and their false worship so far from taking from them as they have thought
and opinion must needs condemne all the generation of Gods children who sometimes have had such abundance plenty and prosperous estate and that which hath beene may be for as there is no new thing under the sunne so nothing hath beene but it may be renued Vse 2 This will confute the doctrine of Popery making this a note of the Church for being but sometimes befalling it it cannot note the Church which is certainely knowne onely by such things as are inseparable which this is not being oftner under persecution then in prosperity and how otherwise seeing here it is but a stranger and sojourner compared to a Dove lodged in the rockes Cant. 2.14 to a ship shaken with the windes but not sunke to a house upon the rocke beaten with winde and weather but not cast downe Therefore is it but a weake argument which Bell. Sad. Stapl. and others use to prove the true Church and to deny ours to be and indeed no other then that which the Heathen and Pagans have used against Christians Symachus against whom Prudentius writ in an Epistle to Theodosius the Emperor which is in Ambros Epist 30. used this argument and almost no other to prove that the Emperor should still abide in the religion of the Romans because that Common-wealth was most flourishing and prosperous so long as they worshipped Iupiter Apollo and other Gods Also the old Tyrants Persecuters of the Church were wont to impute to chance the cause of all calamities and miseries for they used to say when calamities were upon them we are now lesse fortunate then in former times because we suffer the Christians and because we do not with that religion and devotion worship Iupiter and other of the Gods as we did before therefore are the Gods angry with us so the Papists from a temporal felicity measure piety and gather that God doth favour them because he gives them these outward things by it would condemne us and al other Churches But if the Heathen reasoned absurdly they conclude not well but very impudently but if the conclusion would follow it would be on our sides rather then theirs who have for these 48. yeares not been inferiour to any Kingdome in the world for peace plenty and prosperity and specially when we have beene most severe not in persecuting but correcting of their impieties Idolatries For pro justitiâ persequentes persecutores sunt propter flagitìum correctores August contra lit Petil. lib. 21. ca. 84. And for victory in warre which is the principallest they stand of we have given them more foiles then ever they us and have often carried the day and triumph both by sea and land blessed be our God for it Therefore must they let this argument this weapon goe or else we will sheath it in their owne sides Vse 3 If this be a blessing then have we cause to stirre up our selves and soules to God to give him thankes for that he hath performed to us which he promised to this land and people that we have had such peace plenty and prosperity as we have beene accounted of all blessed and happy and of our enemies mightily maligned and envied That we use that of August de Civit. D. l. 1. c. 7. Quisquis non videt caecus quisquis nec laudat ingratus quisquis laudanti reluctatis in sanus est And yet seeing it is no perpetuall blessing but such as the Church is often deprived of and hath beene let us see we walke worthy of it lest he pull us downe as low as he lifted us up high and make us as vile as he hath made us honourable As he did divers times with his people Deuter. 29.22.24.25 which was then and shall be when they are worse and walke unworthy of this and we be as Salvian ad Catholicum Ecclessiam lib. 1. * Ac sic nescio quomodo c. I know not how but thy felicity fights against thy selfe so much as thou art encreased in people thou art almost as much encreast in vices by how much thou hast more abounded thou hast lost in discipline and thy prosperity hath brought with it a great encrease of evills for the professors of the faith being multiplyed the faith it selfe is lessened and her children encreasing the mother is sicke and thou O Church of God! art made weaker by thy fruitfulnesse and the more children the lesse strength for thou hast spread through the whole world the professors of thy religious name but not having the power of religion as if thou wert rich in men poore in faith wealthy in multitude needy in devotion enlarged in body strengthned in spirit c. VERS XIII Your words have been stout against me saith the Lord yet yee say What have we spoken against thee YOur words have been stout against me Your words have been stout against me saith the Lord of Hosts The Prophet proceedeth to reprove this people of another sinne and to expostulate the thing with them The sinne of it is the denying of Gods providence both over the evill and good not punishing the one and not providing for the other This people afflicted of God with penury and want for other of their sinnes but especially for spoiling God his Levits and Church they thought and spoke blasphemously against God but accusing his providence as not regarding those who worship and professe him but such as dishonoured him and were wicked and never would they accuse themselves of their sinnes which is that he saith their words have been great against him they spoke hard and odious things of him as the words following shew that these were they Yet yee say What have we spoken against thee They answer for themselves not denying simply that they had spoken any such thing but putting God to his proofe as thinking that he did not know nor understand as those who had oftentimes said among themselves that God regarded not the things here below neither tooke notice of what men did Therefore this question of theirs tendeth not to any deniall of the deed but to the tempting of God For if hee could not or did not answer directly and shew them what they had said then would they conclude as before they had that he did not regard nor understand the things that were said and done by men which if he did then could he tell in particular what words they had spoken against him and not thus insist in the generall Doctrine Your words have been stout Observe God takes notice of the words of men as well as their actions and will reprove them for them and call them to an account and judge them Jam. 2.12 Your words have been stout against me They deny the providence of God and his wise disposing of things upon earth among men as the verses following shew and so are accused to have spoken against God himselfe though they have not denied him or blasphemed him Doctrine They who deny the providence of God and his
governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth God know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of Iacob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Reason 1 Because God doth chalenge these things unto himselfe the Scripture giveth it unto him Isai 45.6.7 Prov. 15.3 The eyes of the Lord in every place behold the evill and the good Psal 28.18.19 34.15.16 Then without sinne this cannot be denied which were to give God and his Truth the lie Reason 2 Because by denying this they deny the wisedome the power and the goodnesse of God for seeing God hath created the world and all things specially men how should he be wise if he knew not how omnipotent if he could not how good if hee would not regard and governe the things and men he had made For who would account him a good father of a family who when he can and knowes well how to governe and dispose of the children he hath begotten and of the house he hath erected and his whole family yet will not but neglects them And when they deny this of God do they not deny his goodnesse Vse 1 Then have we many proud speakers many that utter stout words against the Lord for we have many and too many who deny the providence of God some in one thing some in another some after one manner some after another some deny any providence at all some affirme it only to be in heavenly things some if in earthly things then but in great matters and about the greatest creatures not the smallest If in man for the generall not in the particular actions and affaires of men These are all speakers against God when the Word and Reason witnesseth of him that his providence is over all these as in generall Psal 113.5.6 in great things Prov. 16.9.21.1 in particular actions Jerem. 10.23 Acts 17.28 in smaller Job 38.3 Matth. 6.26.28 and 10.50 and many other of the like kinde beside reason as that the world doth so long continue that the heavens still keep their certaine and perpetuall motion that there are interchanging of things and as the day succeeding of the night and the winter of the summer that the earth being founded upon the waters compassed about with it and yet it neither sinketh nor is over-flowed will not all these prove his providence specially when they are created of nothing when many things are compounded of contraries and by a naturall enmitie seeke the ruine and would wrack one another For they must needs be preserved of some other but of none but God for who else is able to sustain to rule and govern so great a masse and so infinite creatures but an infinite power To deny them this is to speake against God himselfe of which all these are guilty either out of the dulnesse of their braines as being not able to comprehend greater things then are before their eyes and which may be groped and felt or else out of the wickednesse and corruption of their hearts who living wickedly and filthily lest the continuall remembrance of this should vex and disquiet them and the perpetuall feare of punishment torment them they frame this comfort to themselves As children when they have offended could wish and desire they had neither a Father at home nor a Master at Schoole and these perswade them so it is with themselves Vse 2 This may teach men to take heed how they deny or call into question the providence of God lest they be found fighters and speakers against God and that proudly and contemptuously For what if they cannot see God how he doth it yet seeing they see it is done and the world and all things in it governed after a marvellous manner they ought to beleeve it is so If a man shall see a ship come sailing into the haven or standing upon the shore see it go along upon the sea and often sailing prosperously in the midst of great tempests though he see never a Mariner never a Master and Pilot yet he doubts not but he is there Or as Gregory Nazianzen If thou heare a Harp sound of divers strings and all keep one harmony thou wilt conceive of one that strikes them though thou see him not so in the government of the world Yea when they cannot see the reason of things that are done yet men ought to admire the wisedome of God As in States men do give more to the wisedome of those which hold and sit at the sterne and governe the State that they thinke well of things done and projected though they see not the reason nay when their reason is contrary Finally well and with good reason may they imagine that if a Father will governe his house and a King will not forsake his kingdome God will much more governe the world and not forsake it And if a ship though well built and strong as Chrysostom cannot be preserved in the sea without a governour no not a day in the middest of the waves nor the body separated from the soule how should this be All which may keep us from denying the providence of God and so speaking against God VERS XIV Ye have said it is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts YEE have said it is in vaine to serve God The Prophets replication in the person of God shewing them wherein they had prophanely and impiously spoken against God and this their impiety consisted herein that they said it was a needlesse and fruitlesse thing to serve the Lord that a mans labour should be
6.3 And when they threatned any to come they ever produced and alleadged their sins Reason 1 Because being ignorant and blind men without the Law and knowledge of it their sin is dead as Paul Rom. 7.8 they seem to be living Peccatum mortuum quod non agnosceretur Chrysost And so it doth not accuse them which makes them not accuse themselves but God rather Reason 2 Because if by the preaching of the Minister when he shall Isaiah 58.1 lift up his voice like a trumpet and tell the people of their sins and by the comming of the Law Rom. 7.9 They find themselves to be dead yet they love their sinnes so dearly that they are very loth to part with them now if they should once confesse it and accuse themselves either they must part with it or else looke that Gods hand should be more sharply upon them Vse 1 This may direct men in their judgement both themselves and others when the hand and judgement is upon them to discerne so far as such a thing can manifest a mans condition whether Gods or no or but hypocrites and wicked carnall men they are pressed with Gods hand his rod is upon their back do they ingeniously and freely confesse their sinnes and accuse themselves and give glory unto God as bringing that justly upon them and not only so but confessing that it is his mercy that they are not consumed As Lamen 3.22 their sinnes deserve so much more then they feele or beare It is a good probable note that they are Gods not certaine because men may doe it in hypocrisie being wrung from them by their extremities and do it in some sinister respect as did Iudas and Pharaoh But on the contrary do men justifie themselves or extenuate their sinnes I say not only to men or to an enemy when it may be lawfull for a man to stand on his integrity and ever to cover his infirmities but to God to his Ministers as these here And as many men lie sicke and for ought they know upon their death beds and the Minister shall presse them with their former lives and their sinfulnesse and not their friends only seek to lessen them and speake of their orderly and good cariage and shew themselves to be discontented they should be disquieted with any such thing it is a very fearfull thing being a signe that in themselves they justifie themselves and thinke God deals but hardly with them and they have deserved no such thing but to these we may say as Christ to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God Vse 2 This may let us see the necessity of the word of God as at all times so especially in time of affliction and judgements when men in their hypocrisie are naturally prone to justifie themselves because their sinne is dead and their conscience laid asleep But when the Law commeth it is quickned Rom. 7.9 Yea and not onely made living but strengthened 1. Cor. 15.56 So that it not only accuseth him in his conscience but presseth him amaine to accuse himself before Gods judgement seat whereas without it they will be so far from humbling themselves that they still will justifie themselves till they be consumed as drosse in the fire and with their drosse their sinne Therefore was it not for nothing that it was said Psal 94.12 Blessed is the man whom thou chastisest O Lord and teachest him in thy Law Because of verse 13. They shall escape when the other who want it shall perish And so the best time for Ministers to worke and the best opportunity is when the affliction is upon them Job 33.16 Then he openeth the eares of men even by their corrections which he hath sealed and they being as mettall heated and softened the hammer will best worke upon them and then may they be best bended and applied to good VERS XV. Therefore we count the proud blessed even they that work wickednesse are set up and they that tempt God yea they are delivered THerefore we accounted the proud blessed These had denied the providence of God and his government of the world by the small profit that came to such as had care to keepe his commandments and walke in his waies now they assay to deny it by the prosperity of such as transgresse and contemne him yea by this they would not onely disgrace piety but prefer iniquity before it For now they make the study and indeavour in impiety to be honest and profitable when of piety it was unfruitfull for the one neither brought honour nor profit to them who imbraced it the other brought both Therefore we account As some and now we or we also i. out of our owne experience we who have been diligent in our duties forward in piety followers of modesty imbracers of temperance and al other vertues have only got this by it that we cannot without envie speak of the happinesse and prosperity of those who have taken a cleane contrary course for our obedience piety and humility hath made us but base and contemptible in the eies of men whereas others by their pride and arrogancy have gotten a name and renowne unto themselves Even they that work wickednesse are set up or are built up The meaning is they are increased in wealth and abundance They who had nothing while they lived in upright and just courses and could get nothing by plaine and honest dealing now that they are growne corrupt and fallen into wicked lewd courses and used cunning and deceit they have gained unspeakable wealth and from nothing are so risen that they are equall to any in wealth and dignity for this sense is by the phrase of the Scripture to be built up Psal 127.1 And they who tempt God they are delivered Not onely they who injure and oppresse men and commit wickednesse by fraud and deceit and such like but they who contemne God also are happy such as set light by his power and judgements and of set purpose committed and undertooke heinous sinnes to trie whether he was so just and severe a Judge and revenger as he was accounted to be and yet for all this boldnesse and contempt we see they go free without any punishment which if God were such a one as he is accounted a severe Judge and revenger of the injuries against men and indignities against himselfe he ought not to have overpast but to have shewed it in this And thus these wicked men thinke they have sufficiently proved that God hath not a care of the things done upon the earth Their second ground on which they deny Gods providence is the prosperity of the wicked or making him to love them Vide doctr 2. in verse ult C. 2. They that work wickednesse are set up Many wicked men prosper and increase in the world these men speak so
that he may have God to forget them who as he justifies him that condemnes himselfe pardons him that accuseth himselfe so he forgets his sinnes who remembers them himselfe in that forgetfulnesse is incident to him And as Saint Ambrose * Novit omnia Deus sed c. Ambrose God God knowes all things yet he expects thy confession not that he may punish but pardon thee So the Lord remembers all yet he expecteth the sinner should remember him of them not that he might punish them but pardon them Vse 3 Comfort for men as to doe well because the Lord seeth so though they doe not see their rewards and finde but a meane recompence among men as if all their labour were forgot yet to hold on and continue and not to faint for the Lord cannot forget and as he in sinne he remembring of it cannot but punish it in time so in good he cannot but reward it And as the way to have remission of sinnes and to have them forgotten is to remember them so the way to have reward of our workes is to forget them As Saint Paul Phil. 3.13.14 For them that feared the Lord. Some thinke the Lord tooke speciall notice therefore of it because it was so rare and commendable a thing for any to hold his feare faith and a good conscience in the midst of that wicked and froward people Doctrine It is a thing most commendable for men to be upright in the midst of a wicked and froward people and not to be carried with the stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them Doctrine It is not in vaine to serve the Lord but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Reason Because justice requires it and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him AND they shall be to me saith the Lord. Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves Doctrine No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him Doctrine They who feare God and thinke of his name delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him Doctrine This is a speciall thing promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he
that doth this doth but daube and colour and cloake his sin His iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression or injury or wrong So Genes 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My wrong be upon thee 2. The dehortation is againe repeated Therefore take heed to your spirit that yee deale not treacherously of which before And thus much of the 4th Contestation V. The fifth Contestation Fiftly hee contests with them for their contumelie and blasphemy against God and his providence as if God were not just or tooke no notice of the affaires of men verse 17. to ver 7. of cap. 3. where observe 1. Their blasphemy ver 17. 2. The answer that is made unto it chap. 3. verse 12 3 4 5 6. Verse 17 First their blasphemy and unworthy contumelies against God verse 17. Yee have wearied the Lord with your words yet yee say wherein have wee wearied him When yee say every one that doth evill is good in the sight of the Lord and hee delighteth in him or Where is the God of Iudgment you have added this sinne to the rest that by your Atheisticall conceits and blasphemous speeches ye have wearied and vexed me saith the Lord in that you call in question my being and my justice and my providence Yee have wearied the Lord Lxx provoked Chald. Molested or cumbred The Tigur and Arias wearied and toyled Vatabl. Troubled Wee have the same word Esay 43.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast wearied me with thine iniquities Which is further set out in the words next before Thou hast made mee to serve with thy sins So here yee have wearied and toyld mee that I am weary I cannot beare your words Yee say he that doth evill is good in the sight of the Lord that is accepted and approved of him An usuall phrase among the Hebrews which is cleare by the next And he delighteth in him An high accusation of God for injustice that hee should justifie the wicked nay more take pleasure in him Or where c. Or is either a new accusation of God yee say thus he delights in the wicked or yee say thus where is the God c. Or else it is their proofe that they bring of their former accusation of Gods Justice he delights in the wicked or else where is the God of judgement or as the French Otherwise where is the God of judgment If hee did not delight in him he would punish him Where is the God of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrative hath great Emphasis where is the God of that 1 of that great exact free just precise impartiall iudgment which respects neither persons nor gifts but onely justice as his Character is usually given by the Prophets where is he Lxx the God of righteousnesse Chald. The God who doth judgment This was their sin their blasphemy against God We have in the next Chapter Vers 1 Secondly the answer that is made unto their blasphemy Chap. 3. ver 1. to the 7th Yee say where is the God of judgmēt It shal appeare sayth the Lord that I am the God of judgment when the Messiah shall come into the World as he shall come shortly who shall dispense mercy and comfort to the godly but judgment and evill to evill men S. Hierom also and Theodoret allow of this context and resolution Wee have this layd downe in a prophecy of Christ and his Fore-runner the comming of them both 1. The comming of the Fore-runner the Baptist 2. The comming of the Messia I. The cōming of the Fore-runner Part of the 1. ver where 1. His comming 2. His worke 1. His comming Behold I will send my Messenger Behold to the question which it appeares by ה the demonstrative they would have to bee taken notice of they receive an answer which carries with it a note of Pregnancy used by the Prophets concerning things eminent and certaine to make men attent I will send It may bee taken to bee the speach of Christ himselfe according to that of Luc. 1.76 Where Iohn Baptist is called his Prophet or the speech of God as it is Mat. 11 10. My messenger or Angel for so it is in the He. of which see before Ch. 1.1 Ch. 2.7 See also Dan. Heinsius his Exercit. Sacrae lib. 5. Cap. 4 in Act. 7.53 in which place and Gal. 3.19 and Heb. 2.2 by Angels hee understands the Prophets as hee doth also 1 Tim. 3.16 exercit lib. 14 cap. 3. To me I confesse a new exposition of those places having sometime heretofore In a briefe comment on some part to the Galatians given an other interpretation which the Reader if hee please may there see though I have there also noted that the exposition which is now offered by that most learned Heinsius was anciently St. Ambros his If any shall vouchsafe to see my reasons for interpreting the word Angels properly in that place of Gal. 3.19 Let him please also to correct an error in the same page 163. where whether it were through the mistake of the Printer or the transcriber of my Copy The same Epistler is put for The same Apostle A title most unworthy of that great and chosen Vessell being that which we use for sorry and worthles Letter-scriblers But this onely by the way because I would not leave any title of Diminution upon that great Apostle To returne to the Text This Messenger or Angel is Iohn the Baptist as the exposition is put out of all controversie by Christ Mat. 11 10. This is hee of whom it is spoken behold c. None doubt but it is meant of John but who Iohn should bee hath been some doubt Hee is called An Angel and Origen thought he was one and so thought the latter Iewes because of his Heremiticall life but S. Hierom concludes sounder he was an Angell in office not in nature In nature he was a man and we know whose sonne he was A man sent from God Ioh. 1.6 from God hee had his instruction wee finde no other teaching hee had Some take Messenger Syllepticè for all the Prophets if any betweene Malachy and Christ but that it must bee meant of one see Iunius his Parallel li. 1. par 50. Thus of the comming of Iohn 2. His worke He shall prepare the way before mee the French accoutre or dresse the way It is a metaphor from the use of Kings who when they goe in progresse their Messengers and Harbingers goe before them to fit and make all ready and in the way The greatest Ministers of state goe next before the King Many Prophets went before Christ but Iohn Baptist went next him before his face hard by neare before him as S. Chrysostome speakes on Math. 11. and therefore Christ calls him in respect of other Prophets The greatest borne of Women hee came as the Deane of the Quire Chorum prophetarum claudens He was borne a little before Christ was borne It was the sixth moneth with
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. Althamer 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 Mr. 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 Pagnâ—n 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 Varna where Vladislaus 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 ad verbially 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 not bee neglected Acts. 6.1 A place pertinently observed and used by the Widow of Iohn Knobbarus the Printer in her Epistle Dedicatory to the Bishop of Antwerp before the late Iesuite Bresserus his booke De Concscientia This care was continued by S. Paul 1. Tim. 5.3 and after by many Bishops a T is a Testimony of great honour and a character fit for a Bishop which Mathew of Westminster gives to Gilbert Bishop of Chichester in K. Edward the firsts time that he was the Father of Orphans and the comforter of Widowes Yet at the last the Pontifician law grew streight and hard towards them wherein as Greg. Tholosan hath it Syntag. Iuris lib. 9. cap. 26. s 14. It was provided that the mony bequeathed for pious uses to the endowing and marrying of poore Women might in no case be bestowed upon Widowes marrying again though they were poore The fatherlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Orphan a Pupill destitute of father or helpe See it clearely Lament 5.3 Wee are Iethomim Orphans and without father The Lxx here and constantly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in one place namely Psal 82.3 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poore The fatherlesse and the widow's are frequently joyned together in the same Texts and so they are in Gods care The ancient Church was tender of them thence it was that Brephotrophi as they were called were appointed for the charge of exposed infants whose fathers were not knowne and Orphanotrophi to see to the bringing up of other infants A practise worthily followed and imitated by the rare zeale and charity of our blessed King Edward the Sixth who upon occasion of the Bishop of Londons Sermon besides Bridewell and S. Thomas Hospitall disposed to other charitable uses was the glorious founder of Christs Hospitall for the reliefe