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 But some will object 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 I answer Answ 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 The Lord hath no pleasure in ungodly men Doctr. 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 Because the Lord hates iniquity Psal 45.7 Reas 1 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 yea sometimes growes to hate him Psal 5.5 not the nature he made nor the man but the wicked man because sinne cleaves so fast to him as they cannot be barted As when the sent will not out of the vessell he hates both Deus odit iniquit atem it aque in aliis eam perimit per dawn ationem ut in repnobis in aliis adimit per justificationem ut in electis August ad Simplicianum lib. 7 quaest 2. Col. 6 30. Tom. 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 Because as every one delights and takes pleasure in his like Reas 2 which makes the Angels rejoyce at the conversion of a sinners 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 practice may become more famous Then must he be displeased with these because they grow more unlike him and like to Satan his Enemy Anger then simply in it selfe is not a sinne Vse 1 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 Seeing God will be angry with all Vse 2 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 stroakes wrath and displeasure followes the sinner as the shaddow the body But if God spare and be not angry that is shew it not Magna est ira non
this Vse 2 and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is coÌmended 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 reputed 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 coÌmanded 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 Every thing is good Doctrine 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 be 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 Because the Law and Word of God is the perfect rule of all actions Reason 1 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 Because whatsoever is just is good Reason 2 what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Because whatsoever is agreeable to charity Reason 3 which is the sum of the law is good whatsoever repugnant evill This will confute a point of Popery whereby they allow things to be done Vse 1 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 bono 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 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 but unprofitable though we alwaies see it not A second instance is for the matter of usury many allow it if it bee moderate and if it be not joyned with the hurt but the profit of the borrower But whereas usury is simply unlawfull and evill I may answer with some of the learned when men make question of moderate usury whether that be lawfull or no Chemnitius they might as well make question whether moderate adultery or moderate lying or moderate theft be lawfull for as they are things in themselves unlawfull so is this Again I answer it is very hurtfull and against charity for though it be not against the profit of the particular yet is it against publique charity for usury is many waies noysome to the common wealth as is easie to be shewed Again it is against charity and our allegeance to God who hath forbidden it denounced his judgements against it made gracious promises to them who will do the contrary Lastly it is against love we owe to our owne soules for whosoever putteth out to usury or taketh increase he shall not live but dye the death Ezek. 18.13 But for the benefit of the borrower if it sometimes so fall out by the providence of God and his paines and hazard that is no thanke to the lender for it is without all question he never intendeth it though he may sometimes pretend it and so though it might make it no sinne in it selfe yet that makes it sinne to him for gaine 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 deomnibus 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 Propher 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 When men once give way unto sin entertaine it Doctrine 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 Ob 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 Because the preserver of men from sinne is the grace of God Reason 1 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 Because custome is another nature and things by custome Reason 2 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 Because the custome of sinning takes away the sence of sinne Reason 3 even a little custome and giving way to it Now when a man is without the sence of sinne hardly seeing and knowing of it Consuetudo peceandi tollit sensum peccati 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 know not when I awoke therefore will I sccke it yet still To teach men to take heed how they give way to sin Vse 1 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 Then it is a goodnesse Vse 2 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 The Lord is long suffering Doctrine 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 word That is evill and sin Doctrine 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 kept 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 omitted the commanded They do not onely sinne Doctrine 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 Dent. 28.58.59 and 27.26 Matth. 25. Because the law is affirmative Reason 1 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 Because they go against love Reason 2 and charity and therefore sinne for charity to God
reason ought all men to deale with God and towards him Because his justice will not suffer him to passe over the breach of his law unpunished Reas 2 no more then he will or can be unjust nay no more then he will not be God for if unjust no God if he let things slip over unpunished he must be unjust except in things where men judge themselves first Then in the Church must there be feare of God Vse 1 namely of his justice and power and not of his mercy only contrary to some who thinke in the Church onely men should feare God for his goodnesse I answer that it is true this should be the principall thing for which they should feare but in the Church though we be all one mans servants yet we are not all one mans children yet if all were so because of the unregenerate part this ought to be in that a man is not altogether freed and made a sonne but is partly a servant c. Then ought every one in the Church to endeavour to know his power and justice Vse 2 and to acknowledge them for howsoever it is true that all are alike in the hand of God and his dominion over all as the Psalmist speakes yet all doe not regard and take notice of it A great many doe not beleeve nor are perswaded of them and that maketh them they feare not God as they should For as Ignoti nulla cupido there is no desire of that which is unknowne so nulla formido there is no feare for feare riseth not so much out of the outward evill as it doth of the inward apprehension of it And therefore not the neernesse of the danger but the conceit of the evill raiseth the affection of feare in the heart therefore Isaiah saith of some that they goe downe laughing to Hell they play merrily upon Hells mouth as the Child without feare playeth uon the Cockatrices den because they are ignorant what danger they are in So then it is not all who are in his power and over whom his authority and justice is but such as know them for present or how they may feele them after that feare and stand in awe of him as they should To teach men if they have not the spirit of sonnes Vse 3 the love of God and righteousnesse that for conscience they will obey yet at the least that they endeavour to obey him for feare of his power and justice as servants if not as sonnes The other is that which is acceptable yet this is that which God calls for and men ought to doe even the outward act of Gods service for feare of his power and justice Though I cannot say it hath any promises of good things yet hath God shewed good and given blessings to those which have it onely As to Ahab and the Ninevites for their repenting at the feare of his judgments and threatning To shew how he will much more accept the repentance of his yea and to draw on such servants to the like for that is a speciall benefit to his Church they be orderly in the outward duty The second thing concerning this servile feare is the effects of it which are these The first that it is tanquam fraenum ad equum as a bit and a bridle to men to with-hold them from sinne from the wilfull practice of wicked things it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage if it be surely setled once in them Manifest in Laban when he pursued after Jacob Gen. 31.29 And that of Paul when he sheweth that the want of this maketh the open high-way to the practice of all sinne Rom. 3.18 And that this should be such a restraint it stands with reason because there are two maine things which draw men to sin and the practice of wickednesse The first is the desire of some good men may get by the committing of it but this desire is crossed by feare which is the strongest and most violent affection of all others and so stoppeth the passage of all other desires so that it is neither profit nor pleasure that can make a timorous man hardy or can master and overcome feare in any mans minde but it will overcome all desire of them and nodesire of it nay not the pleasure it selfe all the pleasure in the world cannot comfort a condemned person nor banish feare out of his minde so long as the halter hangeth over his head so long as he dayly and hourely looketh to be drawne to execution But feare is able to expell pleasure and the desire of those things we love most as in Sampson in Dalilaes lap when a noise of Philistims and a false Alarum was upon him Gods feare expells all other feares as is manifest by the Midwives Exod. 1.17 Jer. 1.17 Isaiah 8.12 13. As a stronger nayle drives out a lesse so the feare of God other feares the greater feare the lesse the feare of Hell-fire will carry the mastery of all other feare Luke 12.4 5. We may make use of this Vse 1 first to prove many men amongst us not onely void of a filiall feare which makes men avoid small sinnes and to shun the act of any sinne but of this servile feare because great sinnes are small or no sinnes with them and they have the very habite of all sinne living in the practice of some one or many grosse and impious sinnes whoredome adultery murther and blood oppression and cruelty covetousnesse and usury swearing and blasphemy c. so that whatsoever they say we may say Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before his eyes when as then men goe on in their wicked courses and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh and to all voluptuousnesse and practice of all pleasure a small feare make them commit any sinne and either coveting some pleasure or thinking to avoid some displeasure of the world they onely neglect not the good but make no bones to commit sin and to lye in it they have not certainly come so farre as to have this servile feare and so they are not sonnes no not servants of God nay though they have the shape of men as Nabuchadnezzar had yet they have not so much understanding as a beast lesse than he had For as Bernard saith Divers 12. Let us lade and over-burthen an Asse and toyle him with labour he cares not because he is an Asse but if we assay to put him into the fire or thrust him into a Ditch or Quarry he shunneth all he can because he loves life and feareth death And yet these run headlong to Hell and breake forth into all kind of impiety as the Horse into the battaile when they know these will worke their everlasting confusion This may teach every man who would keepe himselfe free from the practice
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 This may shew the folly of those who despise and set naught by the despising and reproaches Vse 1 because they come from inferiours from base 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 or 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 To teach men when they are in such judgements Vse 2 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 fit 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 As it is in a Magistrate Doctrine 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 Because as Iehosaphat sayd of judgement Reason 1 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 Because they ought to be faithfull disposers of Gods mysteries Reason 2 fidelity consisteth in delivering the whole and in delivering the parts to them for whom God hath appointed them To reprove all Ministers who are partiall in the law and dividing of Gods word and mysteries Vse 1 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 coÌmon 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 wuold perswade us is part of the Law and Word of 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 papable 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 To perswade the Ministers of God not to be partiall Vse 2 but upright in the law To respect as just Judges will doe
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 They who breake covenant Doctrine 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 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Reason 1 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 Because God gave him to her and her to him Reason 2 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 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another Vse 1 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 and è contra And so it may seeme to be no injury because of that that volenti non sit injuria yet is it a sinne against God and that which may procure the curse of God upon them to the ruine and destruction of the whole family together with them It is usuall with men that they are carefull not to transgresse one against another in those things especially which are against the law of the Prince therein they will refrain themselves that they trespasse not though they take some liberty in lesser things If married folks can transgresse in any thing which is not against God and his law let them take liberty to themselves but in things that are as what omission of duty or commission of contrary be it lesse or more is not let them refraine themselves and that in the least For though a friend may be a mediator betwixt them and reconcile them soone yet who shall reconcile them to God It was a weighty speech spoken gravely of old Eli to his sonnes if they had had grace to have thought of it 1 Sam. 2.25 If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall intreat for him which may be applied to this To teach man and wife Vse 2 when they have been injurious one unto another one transgressing against the other that it is not enough if upon their second thoughts and after wits upon calme and advised
so long for we use to weigh more those things we write then those we speake Secondly that if he put her away he was not allowed atall to take her againe and therefore to make him not to doe it but advisedly when happily upon second thoughts he would not doe it Thirdly if he gave her a bill of divorce it must expresse the cause why he did it clearing her that it was not for adultery and accusing himselfe that it was for some other slight cause which he ought and would if there had been any love in him at all have covered All which sheweth that God did it for their infirmities and would have restrained them from it by this meanes and that he granted unto them was onely judiciall that is so much as might free them from the hand of the Magistrate that they were not punishable by him but not that which made it no sinne against the law morrall and before him they were onely freed in fore civili non conscientiae It is like to our law of usury which frees men from punishment of the law if they take not above such a summe but frees them not from sin before God providing for the good of the borrower both that they might borrow and when they did not be too much oppressed but so he that lends is an usurer and so a thiefe before God So in this For the Lord as a wise law-giver in his judiciall lawes permitted in a civill respect some things evill in themselves for the avoiding of a greater mischiefe not to allow or justifie the same from the guilt of sinne as before him in the court of conscience but to exempt the same from civil punishment in the external court before the Magistrate such is this we speake of Hence it is that we read not in the Scripture of any man of note for piety and holinesse which ever used this or ever gave any wife a bill of divorce For whereas Abraham put away Hagar and Ismael it is not against this for as he did it by the counsell of the wife so by the commandement of God Gen. 21.12 And none that were godly using or practising it once though they were subject to the same inconveniences that others were and so shewes that they held it not simply and in conscience lawfull Againe they say that 1 Cor. 7. the Apostle allowes divorce for another cause It is answered that the Apostle speaketh not of a divorce but of a disertion not of putting away the wife for any fault of hers but when she forsakes the husband for the faith and piety that is in him and so è contra for the Apostle onely saith if the unbeleeving depart let him depart But allowes not the beleever in any sort to put away the unbeleever nay commands him to live with her if she will abide with him And so onely enjoyneth him to suffer a disertion not to make a divorce And so this establisheth no other cause Againe they say if for adultery then much more for crimes greater then it and so there are more causes of divorce This will be answered out of the former for if the Apostle allow not for infidelity then not for greater for that is sure farre greater and if their reason were good then would this follow infidelity is a greater sinne then adultery therefore ought a man to be put to death for that becauses for this he owes to dye by Gods law Againe adultery doth not make the divorce because of the greatnesse of the sin but because of the opposition of it to marriage it is far more contrary to it The reason is because in marriage man and wife ought to be one flesh Now adultery is that which doth divide them and make not one but two And so doth neither infidelity blasphemy idolatry neither any such sin For these and the like sins are more repugnant to God and separate men from him more then adultery but it is more opposite to Matrimony which is manifest because amongst infidells idolaters and blasphemers marriage is good and lawfull though not holy Other things they object as coldnesse and inability of some incurable disease if the one goe about to kill or poyson the other if the civill lawes allow it But they are answered that some of these may hinder a marriage it be not not breake it when it is In others the Magistrate is to be looked to for helpe The lawes of Magistrates causing divorce for other things if they be capitall they ought put them to death and so end the controversie If criminall of lesse force their law is against the law of God and not tolerable To reprove and condemne all those who practise contrary Vse 2 who though the law allow not other divorces but for adultery yet they upon dislike they take at their wives or liking of others make nothing to send them home to their friends and live separated from them and onely for their lusts sake beare more indignity and discontent from a harlot in a yeare then they had from their lawfull wives in many yeares before hearkening to such bad counsellors as Memucan was to the King Ahashuerosh Ester 16.19 perswading him to put away Vashti for one disobedience and for some miscarriage to send her away and take another in her place forgetting as S. August speaketh to Polletius that they are Christians and therefore that they ought to be prone and inclinable to mercy and indulgence and not be so hard and cruell not remembring the example of Christ who pardoned the adultresse Joh. 8. shewing how full of love and compassion husbands should be towards their penitent wives if in adultery much more in lesse things and offences but these are like those who August speakes of who because of their bitternesse to their wives that they might doe it with lesse reproofe have razed out that Chapter or that story at least out of it so they could be content to raze this out but heaven and earth shall passe when this shall stand and they who feare not to offend against it shall feele the weight of Gods anger hereafter for his anger and hatred will be punishment and judgement Not as the Disciples inferred upon it Vse 3 Mat. 19.10 If the matter be so between man and wife it is not good to marry For they are well and with good reason checked by him seeing verse 11.12 as he said unto them All men cannot receive this thing save they to whom it is given for there are some chaste who were so born of their mothers belly and there be some chaste which be made chaste by men and there be some chaste which have made themselves chaste for the kingdome of heaven He that is able to receive this let him receive it For to some who cannot abstaine marriage is as necessary as meat drinke and sleepe as Luther said sometimes foollishly cavelled at by our Papists That is then not the use of it but
and defender of his Church and children Doctrine 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 amplisying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them It is a thing which makes their sinnes the greater Doctrine 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 alaw and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse Reason 1 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 Because this argues that the sinne is not in infirmity Reason 2 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 To condemne and convince of greater sinne all such sinners as doe not simply sinne Vse 1 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 favour 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 Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non cas 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 and either Fathers or Councels 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 as 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 To teach every man to take heed how he goes about to cover any sinne he hath committed Vse 2 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 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 be delighteth in them Or where is the God of judgement YE have wearied the
sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Every man naturally is a slave in captivity and bondage to Satan Doctrine sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Because they serve and obey sinne Reason 1 then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Because if they be slaves to sinne Reason 2 then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned This will teach us and warrant us what to judge of those men whom we shall heare Vse 1 if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson This will confute the Doctrine of Popery Vse 2 who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees They who are Gods elect and called shall grow up and encrease in graces Doctrine as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Because he will restore in them by Christ Reason 1 that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Because some doubt else may Reason 2 be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 This may put many a man to a quaere with himselfe Vse 1 and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him To perswade every one to endeavour to goe forward Vse 2 and to grow in grace and piety as the wicked grow worse and worse 2 Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their
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 St. Hierome had been much delighted this way Hier. in prolog ad Obad. 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 Commentary 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 Stook 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. 16. 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. Ezra 6. yeares 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 agreat 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 The punishment of sinne Doctrine 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 Because sinne the deserving and procuring cause Reas 1 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 Because the wrath and displeasure of God Reas 2 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 Because none can give ease in it or deliver from it Reas 3 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 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden Vse 1 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 the feeling
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 To admonish every one that is his Vse 4 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 The corrupt nature of man is hardly drawne to confesse and acknowledge sinne Doctrine 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 Because selfe love beares rule and sway Reas 1 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 Because he loves his sinne and is very loath to part with it Reas 2 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 How should this be accounted a corruption when as Object Isaiah 3.9 they are reproved for declaring their sinne and not hiding it It is one thing to commit sinne openly Solut. and as it were without shame to professe it Non confiieri 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 Then is the wisedome of the wise but foolishnesse Vse 1 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 that
of Mareshah If our bloudy Romanists had prevailed in their barbarous and cruell plot Vse 2 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 Then you justifie their act and intent Object if it were the will of God and they but his instruments for it I justify them as much as Luke did Judas and Herod and Pilate the Rulers and the Jewes Answ 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 To teach us if we would not bee destroyed and rooted out Vse 3 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 124 and 129. 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 mâtus 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 God makes men odious and contemptible among men Doct. 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 From the generall judgments of God upon a Country Doctr. 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. 22.8 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 Because though it is read that he afflicteth particular men Reas 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 Then have the ministers of God done us no wrong Vse 1 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 If others Vse 2 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 God will have witnesse and testimony of his judgments Doctr. 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 Revel
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. Because God hath made them reverent Reas 1 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 Because they ought to love them Reas 2 and if they doe love them they cannot disdaine them nor despise them For 1 Cor 13.5 Love disdaineth not Because else outward reverence is unsound Reas 3 fained counterfeite when the inward is wanting as the inward is lame maymed and unperfect without the outward To teach every child to see his sinne Vse 1 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 To teach every childe Vse 2 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 sitter 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 Children Doctr. 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. Besides those in the former point this may confirme it Reason 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 To teach every one to see his sins past or present Vse 1 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 To perswade every child as before to labour to give them all reverence both in his word and carriage Vse 2 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 NonnunquaÌ in parvâ deterius quà m in majori culpâ peccatur major enim culpa quo citiùs agnoscitur cò 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 therest 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 site 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 cuirenata quite 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 for 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 preferred before his parents and the goods of it And to obey them were not a good thing for d Bouum 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 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 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 Children Doctr. 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 humour for their owne fancy and pleasure only
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 Children must submit themselves unto their parents Doctr. 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 Because they must thinke Reas 1 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 Because the father best knows them and with lesse partiality then themselves Reas 2 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 Because they are able best to discern Reas 3 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 To reprove al discontented children not content with the portion the father hath set out for them Vse 1 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 To teach every child to be content with the portion his father sets out for him living or dead whether more or lesse Vse 2 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 It is the duty of children to submit themselves to their Parents in their matches and marriages Doctr. 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 Because this is to honour them Reas 1 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 parents by their experience respect and are able to
his service to his Master after he was become a Jew that is a servant of God 2 King 5.23 He speakes to those who are free not to bind themselves to such 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 Because as was noted in Children out of Chrysost Reas 1 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 Particularly for such as are religious that they bring not dishonour upon Gods Name and Doctrine Reas 2 1 Tim. 6.1 but may honour him For both because it shall be more respected of God Reas 3 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 This will condemne the Doctrine of the Church of Rome Vse 1 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 Insidell aswell as the beleever shall not that be verified of them Math. 5.19 But they will say Heresie is a greater sinne then insidelity first I answer not as they make Heresie ut ante secondly be that true of August Sanata vulnere infldelitatis 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 apolitique title having force and strength from the law of nature which is not to be dissolved by Heresie not contrary to it And the Apostle 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 abattaile 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 To reprove all such servants as thinke they owe no feare nor duty Vse 2 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 To perswade servants to feare Vse 3 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 father Here is first the father-hood of God to be
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 with a free affection in no mercenarie manner In primo dedit me mihi in secundo dedit se mihi cui debeo me propter me debeo plusquam me propter se Ber. 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 First that Men must give it unto God Doctrine 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 Reas 1 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 Because if they obey him and honour him for hope of good Reas 2 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 * One blesses God because he is powerfull Est qui confitetur Deo quia potms est est quoniam sibi bonus est est quia simplicitèr bonus est Psal 118.1.19 primus servus est timet secundus mercenarius cupit sibi tertius filius est diligit patrem another because he is good to him another because he is simple 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 There are many promises of good things for obedience Object 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 Without question whatsoever is written is for sonnes not servants Sol. 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 This proves that many mens workes and obedience are not the honour of God Vse 1 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 uon 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 Se
ethe difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will nor have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the child-like feare* It is not the outward worke that dislikes thee and externall act of sinne only but even the desires Ista sagitta timor qui configit interficit carnis desideria Ber. motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a stave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enough from God and the godly are troubled they can not come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timer a chaste feare T is one thing to feare God lest he send thee to Hell Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sedex timore poenae iste castus est quia venit ex amore Dei quem amlecteris August in 1 Joh. 4 another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate Quem metuunt oderunt quem oderunt periisse cupiunt and they desire he may perish whom they hate So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secndly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be a reverent dread and yet delightfull such as the Angels
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 119.161 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 15.25 Bernard hath observed of his expereince Cant. ser 74. many saith he have I known made sad upon the knowledge of the truth because they could not so pretend ignorance as before Ber. in Cant. serm 74. 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 at 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 conventionis by right of Covenant and agreement Those who
danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God This teacheth us that undoubtedly there is a great want of this feare amongst most Vse 1 because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Particularly every man may try himselfe Vse 2 whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Because they know there is no wisdome nor power against the Lord Reas 1 and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Because it will make every man out of love and liking with all things he hath Reas 2 and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment This as the former sheweth that many men are destitute of this feare Vse 1 they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Particularly every man may try himselfe whether he hath this feare or no Vse 2 where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why thou standst upon thy credit for if thou make open
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 preparation 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 To teach every man to labour to see and know himselfe guilty of this sinne Vse 2 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 foedumaut 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 66.17 or in quality only that is when it comes by
as King Cyrus the King of Persia hath commanded us If they have parts of learning it were fit they should bee imployed otherwayes then in the ministry to the scandall and hurt of many To admonish the Ministers of their duty Vse 3 that they would as much as they have any power in their hands reject and exclude the wicked and not receive them as John would not the Pharises and Sadduces till they confesse their sinnes and so give some tesTimony of their repentance But yet this must not be done upon every small infirmity or hidden sinne but for hainous sinnes that are contagious in respect of the quality of them are scandalous in regard of the opennesse of them for hidden sinnes must be left to the judgement of God and infirmities must be otherwise dealt withall mildly with lesse censures Gal. 6.1 3 4. secretsins secretly reproved Math. 18. onely publique sins to be publiquely censured and the offender to be excluded and yet not at first but as in the matter of the Leper so he must not presently expell him the Church but admonish him the first and second time Tit. 3.10 11. and then expell him if he persist obstinatly in it This being the last censure and the greatest As Physitians seek all meanes to cure before they cut off a member For the people to learn to submit themselves to the censure of the Ministers of the Church Vse 3 as Hebr. 13.17 Obey them that have the oversight of you and submit your selves for they watch for your soules as they that must give accounts that they may doe it with joy and not with griefe for that is unprofitable unto you to doe as they say and be ruled by their censure and that first for their own good 1 Cor. 5.5 be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Excommunitio est medicina Eclesiae For even excommunication is the Churches medicine It cast not off from the whole Church but from a particular congregation or one visible Church to keepe him from infecting others and to recover him from his own corruption The not yeelding is the rebelling against Christ who hath so commanded his and not carrying his yoake here is to deprive themselves of the Crowne there yea and when they are cut off from a particular Church to persist and contend it is to cut themselves of from the whole whereas to submit and to seek the effect off it is their good as it was Onesimus his and as a bone that is broken if it be well set groweth stronger againe so is it with them They who have the charge of others Doctrine by God committed unto them are guilty of the offences that are committed by them Ezech. 33.8 if they be not carefull to censure them for them so is it here and vers 9. When I shall say unto the wicked O wicked man thou shalt dye the death if thou doest not speake and admonish the wicked of his way that wicked man shal dy for his iniquity but his blood will I require at thine hand Yea the Magistrates doe sin in not punishing Nehe. 13.17 2 Sam. 3.38 39. and for this is it thought that law was made Num. 35.31 Yee shall take no recompence for the life of the murtherer which is worthy to dy but he shall be put to death For by that he should give others incouragement to kill and make also the sin his own yea and as the peoples sins are the Ministers and Magistrates so the Childrens sinnes are the Parents 1 Sam. 2.29 Wherefore hast thou kicked against my sacrifice and my offering which I commanded in my tabernacle and honourest thy children above mee to make you selves fat with the first fruits of all the offerings of Israel my people said the Lord to Eli when yet his sonnes only were guilty Because every man is commanded to reprove his brother Reas 1 his friend Levit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne If he may not beare with the faults of his friends lesse of children servants subjects people where not only the generall charge is in the command but a speciall one also and so the twofold cord binds them Because every man is bound to prevent sinne as much as lyes in him specially the sins of his charge but he that reproves not Reas 2 corrects not censures not punisheth not according to his place prevents not sinne Because every one that scapes without these or some of these is hartned and incouraged to commit other sinnes and others of the same condition by him servants subjects c. Because they are made keepers of both tables Reas 3 such as ought to looke that both tables should be kept therefore the command touching them is made the sinew strength of the other that if they be obeyed the other are better kept if they doe their duty the breaches of the other are better withstood and therefore some think the law of the ton Commandements was given to Moses the Magistrate for them all Exod. 19. It shews the wretched estate of Ministers Magistrates Vse 1 Mrs. Parents if they neglect reproving correcting punishing censuring as their place requireth they have their Bill of indictment increased against the great day by the sinnes of other men This teacheth us that those who have charge of others Vse 2 have a farre greater account to make then those who have not for it is enough for those if they keep themselves from their owne wickednesse the other must be carefull to keep others in good course and so from sinne The governours must care for those who live under them the householder for such as are under his roofe the Prince for such as are within his Realm it is not enough they serve God themselves but they must cause others to doe ikewise as Abraham Gen. 18.19 and as Joshua 24.13 the Master must looke his servant keep the Sabbath to him is the command Exod. 20.10 he must come with his traine to the house of God Psal 42.4 he must prepare himselfe for the Sacrament and charge his and sanctifie them Job 1.5 yea he must correct censure and punish unlesse he will have their sinnes fall on him if he thinke he have not personall sins enough of his owne let him be herein carelesse but he that thinks he hath enough and too many of his owne to answer for let him seek to restrain others committed to his charge by his censures and power that he may be free from them which is done two waies and two things are required of him that he keep himself free from others mens sins The first is to pry and enquire into the lives of those that are committed unto him into their carriage and behaviour that he may see what is amisse It is enough for a
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 stateof 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 ãâã ãâã ãâã ãâã ãâã 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 that 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 To teach ever inferior to submit to his superior Vse 3 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 One sinne drawes on an other the first a second that a third Doct. 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 troppe commeth we see it in our first Parents in David 2 Sam. 11. in Asa 2 Chro. 19.10 in Peter Because one sinne must serve to bolster and uphold another Reas or else to smother and conceale another This people though 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 This ought to teach men not to give place to sinne Vse 1 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 into 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 If any be overtaken with sin unawares let him shake it off with speed Vse 2 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 not 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 beginning 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 diffiuclty 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 ore 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 merecy 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 publikc 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 adificat ad pietatem ad virtutes ad mores optimos negligenter est audiendus quoniam illic iter quo ostenditur Salutare De i. Bern. in Cant. serm 57. Si corripuerit me justus in misericordia id ipsum sentiam 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 conteâens 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 Not onely workes and words Doctrine 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 Whatsoever abuse is committed in the worship of God or against the meanes of his worship Doctrine 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 1 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 Because he that denies God all worship and honour must needs contemne and
a beam 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. This tels how it is warrantable to judge and censure of other men such as are wicked and prophane Vse 2 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 while he would deceive others to beare men in hand that he is sound at heart when he is unsound and corrupt in his life as if a man might beperswaded 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 thy 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 Men ought to offer their best things to God Doctr. and to thinke nothing too deare for him either to give to him or for him Gen. 22.2 2 Sam. 24.24 This serves to reprove all hypocrites Vse 1 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 feare 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 Lord 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 on a player in a yeere then they in many on a
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 horter hortari non desinam ut non hic tantum attendat is iis quae dicuntur verum etiam cum domi fueritis assiduè divinaruÌ scriptur arum lectioni vacetis Quod quidem iis qui priv atim 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 QuinostruÌquaeso repetit domi aliquid out Coristiana dignum opus aggreditur Quis Scripturarum sensus perserutatur Nemo sane sed alveâlos 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 capablenese 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 inhypocrisie for fashion and custome and such like Lame service which is done to God Dorct 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. Because all and the whole is his Reas 1 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 Because this is to make a false God of him Reas 2 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 This condemneth all presenting of the body before an Idoll Vse 1 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 eare 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 But for all this a man may goe to masse and such superstitions Object may he not No more to the one then to the other Answ 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 But we goe to make us abhorre it Object when we see their follie and vanity This were as if a man should goe into a harlots house or stews Answ 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 hath forbidden it when he dislikes it it must be avoyded This condemneth all prophane men who talke of serving God with
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 prophers 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 Then is it high time Doct. 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 chasse 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 Because the Lord shall have his end and that he seeks for Reas 1 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 Because it is wisdome Reas 2 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 Because if it be not prevented Reas 3 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 To reprove and condemne the security of many Vse 1 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 Horserusheth 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 To teach every one to be wise to know his time Vse 2 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 pop An. speaking of the Ninevites Quomodo non mir abile quod quando Judex sentcntiam tulerit per poenitentiam rei sententiam solverunt non enim urbem fugerunt sicut nos nunc sed manentes sententiam repressere Audierunt quod aedificia corruerent sed peceata fugerunt non discesserunt quisque de domo sua sicut nunc nos sed discessit de viâ suâ Chrysost hom 5. ad pop Ant. 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 e 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 you will heare his voice harden not your hearts Meeting by this with the voice of Satan Mihi bodiè cras Domino nosce
of it in Priest and people hee forsakes not their assemblies but coÌmmunicates with them in their service sacrifices Men ought not to separate themselves from a visible congregation or assembly a visible Church for the abuse of it Doctrine 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. Because no man ought to separate himselfe from the true Church of Christ Reas 1 Now such is an assembly professing the true saith notwithstanding other coruption for as holinesse if it might be supposed without true saith caÌnot 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 Because separation and excommunication from a particular Church is the most heavy and greatest censure of the Church Reas 2 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 To condemne all those who withdraw themselves from our assemblies because of corruptions amongst us Vse 1 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 That he did not well to leave Christs heape of Corne Non habes quod objicias fiument is Dominicis paleam usque ad ventilationem ultimam sustinentibus à quibus tu nunquam recessisses nisi levior palea vento tentationis ante adventum ventilatoris avolasses Aug. cantr Petilian Cap. 1.18 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 Cold-finers shop because to the Iron tongs and black coals What warrant have they when as Noah left not the Arke for all the uncleane beasts To teach every man not to be so offended for the corruption of the times Vse 2 as to separate himselfe from the Church for them * Si amarent pacem non discindereÌt unit atem Aug. contr lit Petiliani lib. 24. broken unity saith August And in another place A vessell of honour ought to tolerate those things that are vile * Vas in honere 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 secue and carelesse It often falls out Doctr. 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 The prayers of hypocrites and wicked men Doctrine 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 Because they are not profitable for themselves Reas 1 neither shall be accepted much lesse for others Not for themselves Isaiah 1. and 66. Because they are in Gods sight abhominable Reas 2 Prov. 15.8 such cannot prevaile with him Balaam prayed for the people of God Object and was heard for them and yet he was a wicked man Numb 23.19 20. A truth it is Answ 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 pollured 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 former 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 tha not they before him but he should fall before them This sheweth the folly and the vancity of the reason of some Popish and Popishly affected who plead for lenity Vse 1 connivence and impunity because the King and his Children the Realms and Dominions may enjoy so man 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 This teacheth the fearefull case and condition of that Church and State Vse 2 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 shoudl 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 This granted then have we a warrant to separate our selves from the Church or congregation Object where a wicked Minister is for why shoudl we joyne with a Minister that God will not heare 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 soin 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 pivate 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 As God to elect and call men Doctrine and to give them the promises and possession of Heavenly things is moved by no outward priviledge or dignity of the flesh so to heare their prayers and to accept their service is he not moved by any dignity of person any vertue of place of office nor by outward priviledge
not one or two Nations of them but to all the world This overthroweth the Church of Rome Vse 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 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 Object So they were Answ 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 God by the sinnes of man takes occasion to worke good to others Doctr. 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 Because he may take from the wicked any just occasion of accusing his providence and government Reas 1 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 Because he is most wise Reas 2 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 Why then should any be punished for sinne Object or why should not men sinne that the goodnesse of God may be more magnified Such two objections were made to St. Paul Rom. 3.5 6 7 8. Solut. 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 When we see the hatred and malice of men to profit others Vse 1 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 We are in the latter dayes Vse 2 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 For imitation Vse 3 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 finnes 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 The ground and foundation of all true and sincere worship of God Doctr. is the perswasion and acknowledgment of his greatnesse and the want of it cause of contempt of God and of
most sincere Ministers have beene no better esteemed or regarded 2 Kings 9.11 Jer. 29.26 Acts 2.13 and 26.24 Matth. 11.18 1 Cor. 4.9 ad 14. Because it befell to Christ Reas 1 who was many wayes evill spoken of John 10.20 Matth. 11.19 then no marvell if his Ministers and members be in the same condition for Matth. 10.24 25. The Disciple is not above his Master nor the servant above his Lord. It is enough for the Disciple to be as his Master is and the servant as his Lord. If they have called the Master of the house Beelzebub how much more them of his houshold Because the Ministers of God must deale with and reprove the sinnes of men Reas 2 and not spare them but threaten them for them Now when they are as Basil speaketh like Physitians who make warre not with their patient but with his disease and passion so not with them but their sinnes they thinke hee is their enemy and maketh warre against them therefore they speake evill of him To teach us not to be offended Vse 1 if we finde now many mockers and scorners of the Ministers and Ministery many who regard them not but contemne them and raise up all manner of evill speeches against them it is no new thing for there is none under Heaven It was prophesied it should be 2 Pet. 3.3 mockers 2 Tim. 3.3 despisers of them who are good and therefore still will be while the accuser of the brethren doth rule in the Ayre and is Prince of this world and doth rule in the children of disobedience he will make them mock and despise contemne and slander and oftentimes such as would make reasonable men affraid lest their slanders should be found false yet that troubles them not because they still hope it will make for their advantage he instructing them who taught Machiavill * Detrahe audacter aliquid adhaerebit Machiavil Slander one confidently and somewhat will sticke to him If that be true which Tertullian writeth Adversus Gent. Apol. cap. 1. * Nihil iniquius quà m ut oderint homines quos ignorant etiamsi res meretur odium Tertul. Nothing is worse than to hate men whom they know not though they deserve to be hated What is it then that they should slander men whom they know not when the thing deserveth great honour Vse 2 This must teach the Ministers patiently to abide the base conceits and opinions of men It is no new thing if they did it to the greene tree what will they doe to the dry if to those who have lived before more to these It is that whereunto they were appointed 1 Thes 3.3 that of Christ will be true Matth. 5.11 12. Blessed are you when men revile you and persecute you and say all manner of evill against you for my Name falsely Rejoyce and be glad for great is your reward in Heaven for so persecuted they the Prophets which were before you which if any incurre not lesse or more in his portion he may feare and suspect himselfe whether he be Christs or no seeing Christ so speaketh Luke 6.26 Woe unto you when all men shall speake well of you for so did their fathers to the false Prophets he may suspect himselfe rather false than true That of Plinius Cecilius which he was wont to set upon his Schooles may be applyed Sciamus eum pessimè dixisse cui maximè sit applansum Wee know he that hath most applause hath made the worst Oration VERSE XIII 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 of your hand saith the Lord YE say also behold it is a wearinesse The second corruption here reproved is outward pollution which is double in speech and gesture The speech some expound as spoken by the Priests taking up the breast or shoulder of a carrion sheepe which was his due Levit. 7.31 32. see what I have for my labour but the Priests themselves had a hand in this sinne This speech is expounded as if it were spoken by a crafty dissimulation and arrogant bragging See how I am wearied with carrying this weighty sheepe when a man might have blowne it over or they say they are marvellously weary with carrying so weighty and tidie a beast upon their shoulders and that they might faine it by their gesture they shew it by panting and fetching their breath deepe and drawing of it short Montanus Some expound what a toile is this that we spend all in the service of God the complaint of the people that they were at great toile and paines and excessive cost and charge in Gods service as over-wearied with labour and eaten out and undone with expences especially comming so raw and bare home and therefore God was to content himselfe with it though worse You have snuffed at it Either you blow and pant as tyred with bringing a tidie beast still their arrogant dissembling continued or by a disdainfull and contemptuous gesture you shew your unwillingnesse to serve God and how vile and tedious it is to you it is the gesture of one refusing a thing with disdaine and contempt as Psal 10.5 Saith the Lord of Hoasts Who is most good and pure and a powerfull and just revenger of all such wickednesse And ye offered that which was torne Their practice and dealing their Sacrifice faulty two wayes they brought blind and lame or if any good not their 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 Hypocrites Doctr. 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. Because love is the
repent but dissemble but if he deale truely the sin shall not be remitted unlesse restitution if it may be be made and onething 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 adse confugientem quantum honestè potest ad restituendum non compellit socium esse fraudis criminis To informe men for time to come to doe that they doe Vse 2 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 It is the custome and false conceit of a naturall man to think he may make God a friend Doctr. 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 Because God appointed sacrifices Reas 1 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 Because they think corruptly and wickedly of God Reas 2 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 Because it must be needs a vaine and false conceit to imagine that should appease him Reas 3 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 This may let us see the notable policy of the Church of Rome Vse 1 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 susp ret 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 To overthrow the carnall conceit of naturall men Vse 2 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. 21.27 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 To teach every man not to let naturall reason deceive him Vse 3 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 Daniel 4.24 Object Sol. Redeeme thy sinnes by Almesdeeds 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 The Lord is able Doctrine and will not onely withdraw good things from men that dishonour him and live profanely and wickedly but will inflict much evill upon them and punish them with all kind and variety of curses As here so 2 Chron. 7.13 Deut. 28.16 60 61. This he shewed in Ely 1 Sam. 2.8 c. and 2.12 13. In David 2 Sam. 7. In Nebuchadnezzar Dan. 4.30 The tryalls of Job shew what he can doe when he will punish Because in blessing he can deale thus Reas 1 not onely take away the evill but showre downe many blessings upon them so in cursing for these are the two armes of God his mercy and justice neither is shorter nor longer than the other unlesse he be unperfect these are his treasures or he hath treasures of both neither fuller nor emptier than the other Because he is a true God Reas 2 and so infinite in all things he is not as the false gods of the Heathen who had little even their great god Jupiter who they thought would be soone drawne dry if he should punish much and many if send abroad apace his revenging arrows his quiver would be empty not so with God whose mercy is a treasure inexhaustible so his justice not as the Sea but as the fire the Sunne Chrysost Because it more manifests his displeasure Reas 3 and men are more sensible of it to be humbled by it either in truth or hypocrisie To stand in awe Vse 1 and feare God to feare to displease or provoke him who cannot onely take from us that we
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. Because of that 2 Cor. 8.12 For if there be first a willing mind Reas 1 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 Because they condemne and dislike their imperfections themselves Reas 2 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 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 It affords comfort against the temptations of Sathan Vse 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 He that dealeth deceitfully in the Lords service and worship Doctr. 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. Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God Reas 1 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 Because they serve not God but themselves Reas 2 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 To teach every man to take heed how he vows anything unto God Vse 2 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 the consent or contrary to the mind of the superior Numb 30.6 9. So Papish children contrary to Parents minds enter their rules Fourthly when it hindreth a man from the duties of his calling as those who leave their calling and goods to professe wilfull poverty or become Friars Mendicant 1 Cor. 7.22 Fiftly when there is put holinesse in it and it is made meritorious If it be faulty in these or any the like then is sin committed in the making of it and so a curse followeth it but if not then the curse followeth the breaking of it When then it is so hard a thing to vow and not to have sinne cleave to it if there be any feare of sinne there will be rashnesse avoided in it and if there be any feare of the curse they will not be so rash lest they provoke God Eccles 5.1 To teach every man when he hath vowed Vse 3 to be very carefull for the performance of it and let neither cost nor labour profit nor pleasure hinder him for he shall lose more by the breaking of it than he can gaine The sinne of breaking a mans vow or promise ought to make men affraid to doe it Men feare perjury and abhorre it this is no lesse if Christ may be beleeved Matth. 5.33 But if not the sinne yet the curse and to avoid it make good that thou hast spoken to God I suppose many men in the time and heate of the sicknesse vowed great things
that God hath commanded because of some inconveniences they foresee will follow They shall happily be debarred of their pleasure or deprived of their profit or be discountenanced of great ones or derided of inferiours therefore they will not be religious nor professors nor reforme their manners nor be carefull of their lives and seek to make conscience of their wayes as if God cannot bring these upon them for evill as well and more then man for good Or as if these had not befallen men in their disobedience as well as those who have obeyed him As if these can excuse a man when he shal come before the Judge or he shall not be stript naked of them all and be left alone to answer for his disobedience Men are taught they ought to deale plainly and truly with others in weight and measure to speake truth and not to lie and such like They see then they shall not grow rich as others and be esteemed of as others as they think and therefore they chuse rather by such meanes to grow rich then to obey God as if their comming into the world was onely to get riches and not to honour and obey God Teach them to be liberall unto the poore for good causes and to make them friends with the riches of iniquity Luk. 10.9 and that God will give them use for it They will answer or thinke as the widow of Sarepta did 1 Kings 17. they have little enough for themselves and theirs and they feare to want before they die or not to leave enough for theirs As if that they left behinde them were theirs and not rather that they sent before As Princes have more use of that they send by their Harbingers then of that they leave in their standing houses so should they have more profit by that they give before then that they leave behinde Perswade them to make restitution of that they have wrongfully taken from men or else God will not justifie them but condemne them Micha 6.10.11 They see they shall call their names in question they pretend slandering of the Gospel To these I say Saul disobeyed God as he pretended to sacrifice to God or to have that he might and not for private use but it excused him not he lost his kingdome for it let them take heed they lose not the kingdome they say they hope and look for To teach every man when he hath a commandment of God Vse 2 to obey and not to cast at the inconveniences to hinder himselfe from obeying for he that will looke at such things shall be like him Eccles 11.4 He that observeth the winde shall not sow and he that regardeth the clouds shall not reap he shall neither sow any obedience nor reap any reward If he see no inconvenience imminent and obey it is not much worth for he pleaseth himselfe rather then God but if there be it is the more acceptable As disobedience in small things is more offensive because the obedience was easie so obedience in great things and when there are great inconveniences is more acceptable because it is harder Therefore if God command we must shew our selves the children of Abraham and of the faithfull What though inconveniences will follow what though the world shall condemne us and the wicked flout us and the Divell and our owne flesh set themselves against us Deny thy selfe as Abraham did and thine owne reason dispute not of the commandment of God but obey and commit the event to God Worthy is that saying of * Quihabet certum Dei verbum in quacunque vocatione credat tantuÌ audeat dabit Deus haud dubia secundos exitus Luth. Luther to be written in the tables of our hearts He that hath Gods word for what he doth in any calling let him beleeve and go boldly on and no doubt God will give a good issue If God command them and they see great inconvenience passe and mount over them all by thy faith as Abraham did and beleeve Gen. 22.8 God will give an evasion and thou shalt have occasion to say vers 14. In the mount the Lord will provide And as Philo when he pleaded the cause of his Nation being brought to a great exigent before Caligula said It cannot be but that Gods aid is neer when all mens help faileth us This commandment is for you The care of Gods service to see it be done as it ought to direct the people to reprove their corruption to refine their corrupt offerings belongeth to the Minister of which I have spoken in the former Chapter VERS II. If ye will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not consider it in your heart IF ye will not heare it In the matter of this curse we consider first the exception which is treble to heare and apply and give glory to God The summe is repentance unlesse they will consider things well and enter into their hearts and returne to do things worthy their place and fitting their calling these things must come upon them so that without this these must come nothing can hinder it There is no means to keep away or turn away Gods judgements Doctrine 1 but repentance Revel 2.5 Except thou repent In the particulars the first is to hear they were the Ministers of the Assemblies such as were able to teach others why should they heare or what need of hearing Yet they must heare They who have knowledge and understanding of the word of God Doctrine 2 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 Because Reason 1 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 To bring to minde those things which they know and beleeve Reason 2 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 To stir up their affections Reason 3 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 To teach men to examine themselves hereby after hearing Vse 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 apromise 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 It is required that men do not onely heare the word Doctrine 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 Because it is a right treasure and gold Psal 19.10 Rev. 2. Reason 1 And therefore not onely to be sought for as treasure but to be laid up in the best and chiefest chest and treasurie Because it is a Sword whereby a man may defend himselfe Reason 2 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 Because it else will never be profitable unto them for salvation Reason 3 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 This is to reprove all carelesse hearers Vse 1 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 To shew the reason why so little profit comes by the Word Vse 2 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 To perswade to heare with all diligence Vse 3 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 Men must not onely heare and beleeve Doctrine 1 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 The Ministers of God Doctrine 2 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 to Timothy and Titus by Saint Paul 1 Tim. 5.21 2.4.1 and that 2 Tim. 2.2 All the time Eli was young and able to looke to the worship of God being faithful it was pure and the offerings of God regarded 1 Sam. 1.2 So of Iehoiada 2 Chron. 24.2 Hence that Acts 20.28 Take heed therefore unto your selves and to all the flock whereof the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own bloud Hence is that of Hegesippus in Eusebius while the Apostles lived and they who heard Christ teaching the Church remained a pure and incorrupt virgine but when that age was past errour and corruption was spread abroad Because while they are faithfull and watchfull Reason 1 the envious man will not sow his tares They who have desire to corrupt the puritie of doctrine and worship of God will not shew themselves or obscurely or fearfully and if they do yet they will be soone pulled up and the growth of them prevented Because the people shall by their diligence be armed by instruction to discern and withstand corruption from without Reason 2 and be excited against their owne coldnesse and carelesnesse which naturally would come upon them as naturally men thinke any thing too much and every thing good enough for Gods service unlesse they have remembrances to the contrary Then most commonly if not alwayes Vse 1 by the corruption and contempt of Gods service
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 Levites 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 Long life and the length of dayes is the blessing and gift of God Doctrine 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 Because God will be glorified by his in this life Reason 1 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 Because it is a blessing to helpe many Reason 2 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 But many of the children of God dye untimely Object and live not long how then is this true This is not simply a blessing Answer 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 promife 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 This is to admonish old men to be thankefull unto God for his mercy in preserving them so long Vse 1 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 wonddrous workes Yea even unto mine old age and gray head O God forsake me not untill I have declared thine arme unto this generation 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 Then is it lawfull for a man to pray for long life Vse 2 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 lest 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 mors verumetiam utilis reperitur quoniam peocandi periculis hominem substrahit in non peceandi 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 not 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 Peace plenty prosperity a prosperous estate Doctrine 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 Because they may by them be better able both to glorifie God Reason 1 benefit men being helps of their weaknes and strength to their infirmities Because he might encourage them against all the discouragements they shall finde in professing his feare Reason 2 and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them They who have the true feare of God Vse 1 may best be and live without carping care for the things of his 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 beause 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 ãâã 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 lesse 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 To teach every man what is the nighest and readiest way Vse 2 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 man with a wicked eye hasteth to riches and knoweth not that poverty shall come upon him And he shall be guilty of much sinne and bring much sorrow upon himselfe Prov. 22.20 1 Tim. 6.9.10 But they who take the right way shall be sure of them and not finde sorrowes with them For so Gods blessing makes rich for they shall have them by vertue of his covenant and as testimonies of his love which is farre better then farre greater riches if it be but a pittance And I gave them him That he had promised that he performed God in his will and decrees covenants and promises Doctrine is most certaine and sure So much is here and James 1.17 To comfort those who live in toruble and affliction in this life Vse the Lord will make good all his promises to them in due time upon this should they stay themselves as the Anchor hold fast against all temptations herewith should they comfort themselves As Psal 119.49.50 Remember the promise made to thy servant wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me As Abraham said Gen. 22.8 God will provide it may be in this life but if the leaves fall the rootes are sure to stand though earthly things are not alwayes performed because they are not absolutely promised yet heavenly and eternall shall My feare Or for the feare wherewith he feared me The conditions on the Priests part
in the first part of the comparison their good and worthy parts which were the predecessors vers 6. and the reason of it vers 7. There are foure worthy parts reckoned of theirs And these were not of private and particular parts as they were private men but they were such parts as were in them as publicke persons As if it had reference with the former he said he did not onely carry himselfe and approve himselfe a good and godly man but he shewed himselfe a wise and compleat Doctor both in teaching the Law and Truth of God and giving most wise grave and wholesome counsell The law of truth was in his mouth The first part of the predecessors which was commendable in them he was ever most studious of the law of God and most skilfull in it and taught it most sincerely to his people ever teaching most sound doctrine to them that they might observe my precepts And there was no iniquity found in his lips The second thing commendable he never propounded or taught any errour he never deceived any of my people to draw them from my true worship but taught ever that which was wholsome and good Iniquity is commonly taken for the pervertion and depravation of the knowne right and is opposite to equity and truth He walked with me in peace and equitie The third thing commendable the summe of it is he lived and performed the duty of his place without all negligence unfaithfulnesse approving himselfe to God and men He walkes with me i. he was most carefull to please me and to approve himselfe unto me to worship me as I required and followed not the wickednesse of the age nor was corrupted with the depravations of the time whereby men were depraved in my service and feare as Gen. 5.22 In peace That is peaceably not provoking me to anger but cleaving fast unto me and obeying my will so that I had no cause of expostulating or quarrelling with him Cyril saith To have peace with God is nothing else but to desire to know and do that which God requires and to offend him in nothing And did turn many from iniquity The fourth thing commendable in them was that by their exact walking and faithfull teaching they helped to turne others from their sinfull wayes Out of the coherence that from their personall and inherent vertues he proceeds to the vertues of their place and their publicke actions and carriages we may note It is not enough for a man to be honest and good in himselfe Doctrine in his owne person but if he have any place either more or lesse publicke he must be good faithfull in that if hee would be approved of God As if he be a Magistrate or Minister or officer or master of a family As this is manifest in the coherence so by that Gen. 18.17.18.19 Exo 18.19.20.21 Hence is both the coÌmendations blemish of old Eli he was a good Priest a good Magistrate but a bad father in the more publicke good in the lesse defective 1 Sam. 1.2 Hence we read in Scripture the commendations of good governours and Kings both for their private parts and their publicke vertues In themselves fearing God and in publick discharging their duties sufficiently and faithfully And in the new Testament we finde not onely private and personall duties prescribed to Masters Fathers Husbands to Ministers and Magistrates but specially publicke Ephes 5. and 6. Col. 3. and 4. 1 Tim. 3.2 c. Tit. 1.6 Hence the commendation of the Angell of the Church of Ephesus though he was defective in personall Rev. 2.2 and the reproofe of the Angell of Pergamus verses 14.15 Because he more glorifies God for though his good workes Reason 1 as a private man do glorifie God yet nothing so much as his faithfulnesse in his place publicke which makes that God is glorified much more and of more An annuall Magistrate may procure the glory of God more in that yeare then in all his life not onely because Regis ad exemplum c. but because they may command and compell moe Because this will blemish the other their private parts Reason 2 and bring Gods judgements upon them at least temporall as in Eli and the Angel of Pergamus This may let all those see their errour and corruption Vse 1 who take places or seek them only for the honour and dignity of them without either ability for the duties or conscience and care to performe those publicke duties onely it sufficeth them that they have some faith and feare of God as other private men have and never shew themselves faithfull in their publicke places never regard to doe and execute the places But of few fathers of families can God say as of Abraham nay he knowes the contrary that they tooke the place with no minde to do any such dutie and so execute it still So of Magistrates and Ministers They are brought or thrust themselves before they be called upon the stage of the world and when they are on it do no more then make a dumb shew perform no more then lookers on or but things that must be done of course and would be though they slept which is the fault not onely of men profane or but civilly honest but of men who professe the feare of God and may well be thought to have some good measure of it and go for good and truly honest men Yet it is their blemish that they are carelesse of the duties of their place That as he said 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 This may admonish and instruct all that have the faith and feare of God Vse 2 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
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 Because he shall be free from their bloud and perishing Reason 1 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 Because if God do make his labour effectuall Reason 2 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 This reproveth and condemneth all Preachers and Ministers Vse 1 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 To teach all Ministers so to preach Vse 2 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 This may teach us why the Ministery of the Word Vse 3 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 shall be kindly welcome As he that should sue for a Prince to win the love of a woman to him all the while he tells of his honour and riches and beauty and such things he shall be kindly welcome but if he come to tell her that she must separate her selfe from some place and company she loves well and change her manners and forsake her friends and fathers house he shall finde his entertainment both for usage and countenance changed So in this Which makes oftentimes Ministers if they be not the more faithfull grow cold and carelesse and so fall into many grievous sins And turne many from iniquity In themselves and of themselves by nature they were in iniquity carnall and sold under sinne Rom. 7. till the Minister by the word brings them out of it and turnes them to God from sinne and makes them his No man naturally is Gods but a slave to sinne and Satan Doctrine 1 till he be turned and converted by the preaching of the Word and work of the Ministerie Turne from iniquity Their conversion to God Doctrine 2 and their calling is thus noted By turning from iniquitie To note this unto us Those who are truly called and converted are turned from their sinne and corruption that is washed cleansed and purged from them 1 Cor. 6.11 VERS VII For the Priests lips should preserve knowledge and they should seek the law at his mouth for he is the messenger of the Lord of
To convince of sinne all such Vse as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver The people ought to heare and receive Doctrine to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11.2 Tim. 3.4 Because they are his people Reason 1 servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Because the whole is either concerning God or themselves Reason 2 God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good This will serve to reprove many Vse 1 and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who think many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reprooses threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God Vse 2 as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were touched And indeed it is fearfull for it argues he was either an hypocrite before or else by reason of some security and carelesnesse over his own spirituall estate he is fallen into a spirituall disease and some sins he had not before and refusing the remedies or the bitter potion which should recover him he must needs putrifie more The body that is sicke and the part that is wounded if either the remedy be rejected or the salve be pulled off when it is applied will doubtlesse grow worse As he that is sore sicke and grievously wounded gives hope of his recovery while he will submit himselfe to his Physitian and take whatsoever he prescribes him but he that is but a little ill and refuseth to hearken or receive any thing gives no hope at all though his hurt be the lesse So in this Therefore men who would save themselves must receive the whole They who will shew themselves dutifull and loyall either his spouse or children must be content to be reproved and chid when they have given cause and never love the lesse as well as cherished And it is a good signe of a good heart that likes his Ministery best which will reprove and chide him and not his that will sooth and flatter him For he is the Messenger of the Lord. The reason of the former The Priest is Gods Messenger therefore must he be such and such The Lord he useth the ministery of man in revealing his will to
the 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 faithfulnesse will with the good Steward bring them into the joyes of their Master To perswade our hearers to give us leave to divide the word without partiallity Vse 3 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 according 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 thinks 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 Men who perswade others to good or disswade them from evill Doctrine 1 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 Nature it selfe Doctrine 2 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 Because unreasonable creatures as beasts and birds Reason 1 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 eare and devoure their owne brood or breeders how much more then unreasonable men Because it is the rule and voice of Nature Reason 2 Quod tibi non vis alteri ne feceris To condemne men not onely as irreligious Vse 1 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 setting 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 To teach every man Vse 2 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 proistis miserationis affectum qui plane vocatur humanitas qua nosmet invicem tueremur Lactant. de falsa ââpientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man in stead 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 a single bond as he who is tied in a double both are bound though not alike Set then religion aside which followes in the next place and even nature it selfe binds every man to these duties and from the contrary and whilst nature lasteth and is undissolved the bond is never cancelled Therefore must every one remember it to doe good and not hurt even all the dayes of his life to those to whom nature hath bound him Contrary to that some performe for a while but as if nature died they living do not continue it as for instance betwixt man and wife many at first doe but continue not betwixt parents and children Hath not one God made us The second reason by which he reproveth their injuring and transgressing against others because they were all of one Church professed one religion and served one God Religion Doctrine when men professe one and the same religion are servants of one and the same God it ought to keep men from transgressing against or injuring one another which as this proves so that Gen. 50.17 Thus shall yee say unto Ioseph Forgive now I pray thee the trespasse of thy brethren and their sinne for they rewarded thee evill And now we pray thee forgive the trespasse of the servants of thy fathers God And Ioseph wept when they spake unto him Manifest further because the foundation of religion which is the word of God commands love to neighbours and so under that title other men Levit. 19.18 Rom.
the end Isa 26.14 Both the master and the servant Both him that wakeneth and exciteth and him that is wakened and answereth the call meaning the whole house and family should be cut off God judgements against the wicked rest not in them onely Doctrine but also are extended to their families seed and posterity Isa 26.14 and destroyed all their memory Out of the Tabernacle of Iaakob That is take them out of the land of the living bringeth death upon them and putteth an end to their daies and letteth them be no longer among the living Though it may reach to their cutting off from heaven yea it containeth this whence It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Doctrine Isaiah 26.14 and scattered them And him that offereth an offering Or him also that offered Though he offer noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things as sacrifices or fastings or outward hearing and multitude of prayers though they continue in their sinnes It is the nature and practice of carnall and naturall men Doctrine when the judgements of God are denounced against their sinnes and the wrath of God declared against them To take any course to free and deliver themselves from them and to appease his wrath rather then humble themselves and forsake their sinnes And sometimes by flying to humane helpes sometimes by religiousenesse as by offerings or fastings afflicting the body outward hearing and multitude of praying and such like It is manifest in these so in Saul 1 Sam. 15.14.15 And Hezekiah when he was led by nature and the common course of men 2 Kings 18.14 So in them Mich 6.6.7 and Isai 58.2.3 c. Because it is naturall unto them Reason they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. To see the policy of Antichrist and the Church of Rome Vse who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne and so freedome from the judgements of God never once making mention of true repentance or forsaking of their sinne As the Sacrament of pennance almes-deeds forgiving of injuries and offences abundance of charity holy water sprinkled devout beating of the breast whipping of themselves pilgrimages all sorts of good workes And as the Rhemist in Math. 10. ver 12. Episcopall blessing for Christs death with them doth not take away daily sinnes but originall the sacrifice of the Masse doth that * Sicut cor Pus Domini semel oblatum est in cruce pro debita origi nali sic of fertur jugiter pro nostris quotidianis delictis in altari Thomas de sacra Altaris So as the body of our Lord was once offered upon the crosse for our originall debt so it is continually offered upon the altar for our daily sinnes And Catharinus in libro impresso Romae writeth * Christi passionem pro originali tantuÌâeccato satisfecisse actualibus baptis antecedentibus missam vero satisfacere pro peccatis baptismum primam justificationem sequentibus Catharinus in libro impresso Romae That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme but the Masse satisfies for sinnes committed after baptisme and our first justification Finally to say nothing of their Jubile and their Ladies Psalter and her Pantofle and an hundred such things And him that offereth an offering Though he offer an offering and thinke thereby to escape and appease Gods wrath yet shall he not prevaile nor escape In vaine do men thinke to appease the wrath of God Doctrine and to escape his judgements when he is angry and threatneth by any outward means as offerings fastings prayers and such performance of parts of his worship they remaining impenitent in their sinnes and keeping them still So is it here and manifest in that Micha 6.6.7.8 and Isaiah 58. Ã 2. ad finem Psal 51.16.17 Because God is a Spirit Reason 1 and he will be worshipped in spirit and truth outward things onely cannot please him being different from his nature yea they that onely bring them worship him neither in Spirit nor truth but in body and outward things in hypocrisie and dissembling c. Because all offerings a man brings to God Reason 2 all outward service he performes to him is accepted not for it selfe but if it be it is for him or else rejected for him and not he for it for though men which are corrupt doe accept men for their gifts and disliking their persons yet feeling from their purses they will soone change their mindes and like of them whatsoever they disliked before shall be excused and lessened It is not so with God he accepts men not for their gifts but their gifts for them or else rejects them and their gifts Because they shew more contempt against the Lord Reason 3 then if they never sought him with any such meanes or came before him which is manifest thus A man hath offended his Prince for which he threatneth and menaceth him to execute or destroy him If he seek not to him at all by any outward means or come not to him when he is summoned it is but contumacy not contempt for he may doe it out of feare Now contempt and feare cannot stand together in one subject but if he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this By the former poynt wee saw the policy of Popery Vse 1 by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if rhey should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull
or turning aside form 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 thepropagation 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 Tremolius thus i. res personas etiam intimas charissimas eorum qui prius tui er ant domini subjecitibi 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 To perswde the men of our age against it Vse 2 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 beingas 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 inold 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 walke not in this and many other things as others have done but as God hath spoken Now wee may adde to the former words and collect out of them that when it is said Did not he make one who is the Author of marriage The first instituter of marriage is God Doctrine the Author of the conjunction that is betwixt man wife as at the first so now is God and he alone Manifest as here So Gen. 2.2 And the rib which the Lord had taken from theman made he a woman and brought her to the man Hence that Prov. 2.17 It is called the Covenant of God called so properly because he is the Author of it Hence Math. 19.6 whom God hath joyned together Because the breach of this ordinance either in man or woman Reason 1 by his law is death when either hath broken he ordained that the nocent party should dye yea hee that abused a woman but betrothed it was death Deut. 22.22.23 Now God for no ordinance of man ever ordained death Because though parents friends Reason 2 and parties themselves take care to provide matches after their humors some one some another yet is it not in the power of them all or any to make liking or knit hearts but only the Lord. To this some apply that Mat. 19.6 whom God hath coupled he working secretly and leading their hearts one to another Hence that Pro. 19.14 House riches are the inheritance of the fathers but a prudent wife commeth of the Lord
are some civil hypocrites as well as religious hypocrites but the coÌtrary coÌsequent 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 Inst 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 To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have Vse 3 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 To blaspheme God Doctrine to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 If this be such a sinne Vse 1 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 To teach us to resist and reforme this vice Vse 2 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 oâ tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temu arie 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 that displease them and so noting how greatly God was displeased with these sinnes how they offend him The blasphemies Doctrine and other sinnes of men doe marvelously offend and vehemently displease the Lord which as it is affirmed here and the like Isaiah 43.24 So as many threates and menaces so many judgements executed sometimes upon the whole world sometimes upon generall Cities sometimes upon particulars persons through the holy story doth manifest no lesse because when men doe lay about them and smite and punish Ira in deo non est affectie sea poena in nos ea vocabulo noms natur Chrysost it argues they are offended and displeased hereto belongs these and the like Psal 106.29 Thus they provoked him to anger with their owne inventions and the plague brake in upon them Isaiah 63.10 but they rebelled and vexed his holy spirit therefore was he turned to be their enemy and he fought against them Ephes 4.30 Grieve not the holy spirit of God Because it is the transgression of his law Joh. 3.4 Reason 1 Now he gave his law to have obedience which is delightfull unto him 1 Sam. 15.22 He takes pleasure in obedience then disobedience and transgression must needs displease him Because he is most holy just and good yea goodnesse justice Reason 2 and holinesse it selfe Now as every man is more good so is he least suspicious of evill in another but when it is apparent he is most displeased with it for as things rejoyce and delight in their like so are they distasted and displeased with
either perfectly which is either in this life by imputation of his holinesse putting on his garments upon them as Ionathan did to David after their league or else in the life to come by full perfection inherent when they shall be like him in holinesse and glory Or it is partially and begunne in this life whereas they are inlightned as the Moone by the Sunne yet have their spots their errors so are they sanctified and put in a new hew as the fuller doth a cloth or garment yet the old threeds appeare in them Of this is it here spoken and for this is he thus called and to this tends that 1 Corinthians 1.30 But ye are of him in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption And Cap. 6.11 and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Heb. 2.11 Ephes 5.26 VERS III. And he shall sit downe to try and fine the silver he shall even fine the sonnes of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in righteousnesse AND he shall sit downe to try He shall sit downe to try and fine the silver The third similitude by which Christ is described is from the Goldsmith The summe is that as he sitting in his shoppe by his fornace doth purge the drosse and corruption from the silver so will Christ purge corruption from those which are his He shall sit Noting the dilligence and constancy and care of Christ in this worke i. He shall not doe it lightly or cursorily but seriously and dilligently being marveylous attentive upon the worke for then we sit when we would doe any thing seriously and with all care and endeavour So Psal 1.1 and 50.20 And fine the silver Septuag and fining as silver or as a man that fineth silver for the Hebrewes often omit the note of similitude and the people some thinke is compared to silver because they are so excellent in respect of others which are but iron to them Some because silver hath this of it nature that it is most mixed with other mettalls and mineralls and by the fire is made most pure so they by the vertue of Christs death And he shall purge the sonnes of Levi. The parties whom he should purge understanding not those who were such by nature but such as were spirituall Priests such as were true and lawfull Priests dedicated to the perpetuall and holy service of God And purifie them as gold and silver Hee expresseth the same thing againe and againe that it might be more certaine and firme and to shew that their purity should be very great for these mettals are of all others most accurately purged with the fire lest any rust or drosse should remaine with them That they may bring offerings Here is an effect of Christ purging of them that their sacrifices being polluted and corrupt before should now be pure and holy and be made acceptable to the Lord. In these words are noted the purity of them in the next the acceptablenesse of them Christ is to his as a Goldsmith Doctrine or Goldfiner he that purgeth and purifieth them from their drosse of sinne and corruption which is as the former perfectly in the life to come when as all blots and every spot shall be removed Ephes 5.27 or partially in this life where as all is pardoned so purged but not whole sinne neither if it were can he be perfectly free because living in an infected ayre they cannot but draw in some corruption which though it prevaile not to death yet it will corrupt them still and infect them But Christ he purgeth them and hence is washing of us given unto him Revel 1.5 and cleansing 1 John 1.7 And the baptisme of spirit and fire Matth. 3.11 that as fire he takes away drosse and rust Hence he is said to be Iesus Matth. 1.21 because he saves his people from their sinnes not à culpa onely and à poena but à contagione Hence that Rom. 6.3 we are partakers of his death to make us to dye to sinne and sinne to dye in us Galat 6.14 Because he might make way for holinesse and purity Reason 1 for else the new man cannot be put on unlesse the old man be destroyed men cannot be renued in the spirit of their mindes unlesse they cast off the old man and he be taken from them As the Serpent cannot receive new strength unlesse she first put off her old skin or coate passing and pressed by the straitnesse of her denne or hole So cannot we put on the new unlesse we put off the old August de doct Christi lib. 2. cap. 16. Therefore to make way for that Christ first must purge us from sinne Because he might make us like him Reason 2 he was made like us in all things save in sinne this makes us unlike this then will he take and purge from us that we might be as he without sinne Because we might serve him Reason 3 he desires to have service from us which cannot be unlesse he purge away sinne and destroy it in us for else we shall serve it and we cannot serve two masters Therefore hee destroyes this that wee might not serve it Rom. 6.6 And so might be free to serve him Luke 1.74 To try and fine the silver Drosse is not easily separated from mettall and silver but with the violence and heat of the fire is it tryed and fined insinuating unto us by this how hardly and with what force sin is separated from us how close it sticks by us and with what a doe it is separated The sinnes and corruptions of Gods children sit close to them Doctrine and cleave fast are not to be separated but with much force and violence As drosse to silver Heb. 12.1 To shew this belong those speeches of sacrificing Galat. 5.24 Of mortifying Collo 3.5 of cutting off and pulling out the right hand and right eies Mat. 5.29 30. proved also by that Jer. 13.23 Can the blacke Moore change his skin Or the Leopard his spots Then may ye also do good that are accustomed to do evill And Mich 6.7 Men wil give any thing rather then part with sin Because it is naturall unto them as to others Reason 1 brought into the world with them Now as the proverbe That which is bred in the bone will hardly out of the flesh And as naturall and hereditarie diseases stricke the fastest and most heard to be cured so it is of sinne Because besides nature Reason 2 custome and continuance in them is adjoyned now custome is another nature and things bound with such a twofold cord both so strong will hardly be separated Custom oftentimes prevailes much and jura didicit immitare naturae Saint Chrysost But when custome and nature are joyned together who or what shall alter them No
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 Because he hates such oathes Reason 1 Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false eath 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 Because swearing by others they are idolaters Reason 2 for whereas an oath is not onely God 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 Because if rashly by him Reason 3 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 This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women Vse 1 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 Judges 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 This may serve for secure men Vse 2 who lye in this sinne to hate swearing or are ready to fall into it to perswade them as 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. If not for the haynousnesse of the sinne yet for the punishment If not in a state where there is little law against it yet in a Church where the King of it is both a swift Witnesse and a severe Judge and will both judge and condemne every false swearer S. Chrysostome disswading from this sinne and perswading little at length breakes forth into this * Vtinam mihi liceret frequenter jurantium animas exuere ipsorum oculis subjicere vulnera cicatrices quas quotidie capiunt a juramentis nec admonitionis nec concilii indigeremus quoniam vnlneram aspectus omni sermone potentius Hom. 14. ad pop Antioch I would I might uncover and lay open the soules of ordinarie swearers naked and set their wounds and skarres before their eyes which they daily receive by oathes then there would be no need of admonition or counsell because the sight of their wounds would more prevaile then all my words This would I wish to give them the sight of their sin and the guilt of it but if it prevaile not I would I could give them the sence of it that I could make them see and beleeve the judgements and punishments which belong to it that the flying booke full of curses is long since come abroad and is ready to seize upon their houses and persons That Christ
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 To teach the Church and every particular Vse 2 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 eleemosynae 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 liber antur non vasa meritorum suorum sed vasa misericordiae nominantur To teach men when destruction and calamity is at hand Vse 3 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 gone 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 * Verius acjucundius gaude bis de bona conscieutia 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 nihil profuit paradisus pueris benè agentibus nihil obfuit 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
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 that is helpfull 1. Cor. 13.4 But specially if we consider Peccatum est cum vel non est charitas quae esse debet vel minor est quam debet August de perfect justitiae Cit. coelest Ra. 15. 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 quia corporis est cogitata proficere Chrysost ser de levium criminum periculis Then many men if they wil look upon their reckonings Vse 1 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 Then let not men thinke much Vse 2 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 performe and do their parts else he will not do his God is not bound Doctr. 1 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 Repentance is the most certaine means Doctr. 2 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 hear ken 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 Because God is just Reason 1 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 Ilgnum Chrysost Reason 2. 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 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 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 Spirituall pride Doctrine 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 spryled 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 condemning of this to aggravate 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 Idolaters at all times are and have been very liberall Doctrine and bountifull to their Idols and their service and their false worship so far from taking from them as they have thought nothing too much for them so much the Prophet insinuates here and as much is manifest Ezek. 16.16.17.18.19 And thou didst take thy garments deckedst thine high places with divers colours plaiedst the harlot thereupon the like thing shall not come neither hath any done so thou hast also taken thy faire Iewels made of my gold and of my silver which I had given thee and madest to thy selfe images of men and did dest commit whoredome with them And tookest thy broidered garment and coveredst them and thou hast set mine oile and my perfume before them My meat also which I gave thee as fine flower oile and honey wherewith I fed thee thou hast even set it before them for a sweet savour Thus it was saith the Lord God Exod. 32.3 They brake off and gave away their golden ear-rings to make an Idoll 2. Kings 16.3 and 17.17 They bestowed their children on Idols Judg. 17.3 The mother of Micha gave 200. shekels of silver to the founder to make a graven and a molten Image Because this is a voluntary and free service of their own heads and inventions now we see in all things men spend more freely Reason 1 and more liberally upon their owne inventions then upon those things which they are tied unto Men bestow more upon their own children Because Idolatry and superstition is naturall and sensible agreeable to nature and sense and so more pleasant and delightfull Reason 2 on things that are delightfull and pleasant men bestow more time more tendance and more goods Because
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 projustitiâ persequentes persecutores sunt propter flagitium 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 If this be a blessing Vse 3 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 Ecclesiam lib. 1. * Ac sic nescio quomodo c. I know not how but thy felicity flights 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 wards have been slout against me Your words have been stout against me faith 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 Your words have been stout Observe Doctrine 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 They who deny the providence of God Doctrine 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 Bod 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 I cob 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 Because God doth chalenge these things unto himselfe
Reason 1 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 Because by denying this they deny the wisedome the power Reason 2 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 Then have we many proud speakers Vse 1 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 Nazi anzen 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 Chry sostom 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 in vaine that should busie himselfe about it and restraine himselfe of other things of his pleasure and profit and they affirme it to be a needlesse worke both in respect of God who was to be worshipped and in respect of those who should worship him for the first some understand these words i. God is farre above man neither hath commerce with him if he have yet God hath no need of these things which men possesse neither doth he desire he is not affected nor bettered by the worship of men Then is it in vaine and foolish for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for Now these things profit not God therefore they are vaine in respect of him And what profit is it that we have kept his commandements Their second proofe they have in speaking thus against God because it is not profitable to men who worship and serve him and first they deny it any waies profitable to do the good God hath coÌmanded and that there is not with him any reward for well doing And secondly that it is as little profitable to abstaine from evill and that we have walked humbly before him which is as I take it not to be understood of that humiliation which is in repentance as some thinke but as some others it describeth one who having piety and the feare of God before his eies neither hurteth any man and being hurt of others doth not violently revenge himselfe but rather suffereth all things
spoken against him Plumea verba plumbea pondera windy words if they be wicked words lye as a dead weight on thy soule Take heed of lifting up his name take heede of an oath for it bringeth an heavy burthen But it is our incouragement I say that God rewards us for good words as well as for our deeds though they seeme to be but little worth they are arguments of a sanctified heart and of the feare of God as it is Matth. 12.34.35 O generation of vipers how can you speake good things when ye are evill for of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of an evill treasure bringeth forth evill things And a booke of remembrance was written before him That is he keepes the remembrance of the things he knowes The Lord as he seeth and knoweth all things so he remembreth them Doctrine as he hath knowledge without ignorance of any thing so he hath remembrance without oblivion of the same things good or evill Therefore is he here said to have a booke because things are more certainely and perpetually kept in it then left to remembrance of man Hence is that Amos 8.7 The Lord hath sworne by the excellency of Iaakob surely I will never forget any of their workes Heb. 6.10 For God is not unrighteous that he should forget your worke and labour of love which ye shewed toward his name in that ye have ministred unto the Saints and yet minister Psal 139.2 Jer. 44.21 Psal 56.8 Thou hast counted my wandrings put my teares into thy bottell are they not in thy register Dan. 7.10 Revel 20.12 A similitude taken from Kings who have things written for memory Ester 6.1 though God need not Because of his eternall and infinite apprehension Reason 1 being as able to apprehend things and keepe them done thousand yeares since as but yesterday as man is able to remember things done but yesterday as that Psal 90.4 2 Pet. 3.8 Because he is absolutely perfect Reason 2 without either sinne or imperfection therefore without oblivion that in many things is sinne and in any thing imperfection even as ignorance of things necessary to be knowne and which may be knowne is sinne of things not necessary is imperfection and infirmity though without sin Isaiah 43.25 Object I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Then God doth forget and there is oblivion in him Gods forgetting of sinne Answer is like his not seeing of sinne Num. 23.21 which is not that he seeth not the act and thing done but hee seeth it not to impute it to them in that respect hee is as though he saw it not So he forgetteth not the act and the thing done but not to impute it to him or to punish him for it which is in effect to forget it As his remembrance is taken for the effect of his remembrance As Isaiah 38.3.9 I pray thee let me have the effect and feeling of thy remembrance let me know by experience thou dost remember me So his forgetfulnesse or forgetting is taken for the effect and feeling of it They should finde he had as it were forgotten To let us see the folly of wicked men Vse 1 as in committing sinne in secret and darke thinking the Lord cannot or doth not see so in seeking to cover it committed and labour to bring an oblivion of it who though the corruption cleave to them as Jer. 17.1 The sinne of Judah is written with a pen of Iron and with the point of a Diamond and graven upon the table of their heart and upon the hornes of your Altars Yet they by all meanes labour to forget it and if they have escaped and prospered with it for a month or two or a yeare or two c. they thinke also God hath forgotten it But doe they not deceive themselves when with God is no oblivion no forgetfulnesse What benefit can they then get by this even as a malefactor that hath committed some haynous offence whom the Magistrate lets alone to see what he will doe whether he will seeke his pardon or no and he goes about to corrupt or remove all that should give evidence against him when it is in the power of the Judge both to be witnesse and Judge and proceed of his owne knowledge and out of his owne memory of the act and who also cannot forget So here What got the sonnes of Iaakob by smothering their treachery to their father and brother It may terrifie the wicked that every evill word is registred Matth. 12. and though God should not the Divell would keepe them in mind to accuse them Rev. 12. yea and their owne consciences Gods register booke To instruct every man to keep his bookes of account well Vse 2 and to remember all his debts and his sinnes seeing they shall be remembred though he would forget them or could when as his remembrance of them to humble himselfe and to get his pardon makes God to forget them Saint Chrysostome would have a man not to forget his sinnnes after pardon * Non ut teipsum c. Chryso ho. 12. ad popu Antioch Not to consume thy selfe with the thought of them but to teach thy soule not to grow wanton nor to fall into the same sinnes againe But most necessary before 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 Comfort for men as to doe well because the Lord seeth Vse 3 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 It is a thing most commendable Doctrine for men to be upright in the midst of a wicked and froward people and not to be carried with the
upon thee the garment taken for the man Thou shalt be openly punished Thus he from others for the Vulg. of which translation Steph. Menochius a latter Iesuite gives another sense The Iewes excuse themselves Why doe you reprehend us seeing the law permits us to put away our Wives If thou hate her put her away But which he makes the Prophets answer your iniquity shall thereby so abound and swell that no garment will be able to cover it The Law permitting it onely for the hardnesse of your hearts but not freeing you from sinne if rashly and without cause you put them away A better sense then that of A lapide but for which he is faine to take his farewell of the authorized Vulgar translation If thou put her away give her some part of thy garments to cover her something to live on So Luther occasionally expounds it which sense Osiander followes give her a good dowry that if she be put away shee may marry another Let him put her away for while hee keepes her he covers his injury and makes as if he loved her so the Geneva and Winkleman Much like to the Chalde paraphrase Put her away and cover not thy hatred with a pretense that thou lovest her and keepest her and makest her a drudge Vatablus is singular as if their fault were that they put away their Wives and covered their iniquity under a garment that is discovered not their fault as the Law required they should and so wanting a formall bill of divorce they were made uncapable of a second marriage and so they added to the injury Some take it for an Ironic Put her away doe so but thy sinne shall overtake thee All these mistake the sense I rest in that above The Lord hates needlesse divorces and the more when the Law is pretended for one that is the man that doth this doth but daube and colour and cloake his sin His iniquity ãâã ãâã ãâã ãâã ãâã oppression or injury or wrong So Genes 16.5 ãâã ãâã ãâã ãâã ãâã 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. First Vers 17 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã of that judgment ãâã ãâã ãâã ãâã ãâã Demonstrative hath great Emphasis where is the God of that 1 of that great exact free just precise impartiall judgment 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 Secondly the answer that is made unto their blasphemy Vers 1 Chap. 3. ver 1. to the 7th Yee say where is the God of judgemeÌt 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 evillmen 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 coÌming 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 ãâã ãâã ãâã ãâã ãâã 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
12 13. ad 20. See also many things to the purpose of this place in Gabr. Pennot Propugnac hum libert lib. 10. Ioh Wolphius in Addit ad Pet. Mart. 2. in Reg. 21. pag. 404. and in Weems Degen sonnes The Magitian Secondly and against the Adulterer The Lxx translate it into the feminine ãâã ãâã ãâã ãâã ãâã Adulteresses 'T is the Mascul in the Hebr. Under this head also may bee referred all the sinnes usually treated of by Divines and Casuists under the 7th Commandement A sinne sentenced and severely punished by the Lawes of Nations even the very heathen for the Athenians Lacedemonians Romans See Plutarch in Parall passim For other Nations Alex. ab Alex. Genial Dier lib. 4. cap. 1. and Rhodigin lect Antiqu. lib. 21. c. 45.47 For the old French it is a notable story which is related by Ioh. Tritenhemius de Orig. Francorum pag. 304 in the first Tome of the Opus Historicum at Basil collected by Simon Schardius as is thought and conjectured by the Printer of Basan the King and highpriest of the Sicambri who were ancestors to the French that as his Lawes were severe against adultery and other like crimes so hee also was so strict in the execution of them that hee caused a sword and an halter to bee caried before him whithersoever he went and finding an accusation to bee true against his owne sonne Sedanus that hee had committed adultery he judged him to death and when his Nobles entreated him to reverse his sentence he said Strive not against justice you may sooner restraine the wind from blowing in the ayre then turne Basanus mind aside from the law And turning to his sonne hee said I kill thee not my sonne but the law which thou hast broken And therewithall in zeale to justice hee slew him with his owne hand This was about 280 yeares before Christ But especially for our owne ancestors the old Saxons it is an observable testimony which Corn. Tacitus Descr Germ. gives of their severity against this sinne upon which place Andr. Althanner and Jodocus Vuillichius in their commentaries upon Tacitus doe take occasion and justly too in my opinion to condemne the Remissenes of this age in punishing more sharpely what those times of ignorance did abhorre But I would rather in this point commend unto the Reader that zealous and effectuall Epistle of our country man Boniface Arch Bishop of Mentz unto Aethelbald King of the Mercians here in England where he relates that severity of the Saxons and urgeth much against this sinne The Epistle is in the Magdenburg Centur. Cent. 8. cap. 9. and from them in Mt. Fox Martyrol And it seemes there was much need of sharpe writing at that time when the people generally by the Kings example were given unto this sinne and like fed Horses neighing after their neighbours wives as appeares by another Epistle from the said Boniface to Heresfrid a godly Priest who as it seemes was sometimes called to preach in the Court of Aethelbald and might worke upon him Thirdly And against false Swearers Lxx that sweare by my Name upon a lye Pagnin that sweare lyingly Vulg. perjurers What the sinne is and how great see the Casuists and others on the third Commandement And how God hath punished it if there were no other example the lamentable issue of the battell at Varus where Vladistans the King of Hungary and Iulian the Cardinall were miserably defeated by the Turke will bee a sufficient monument to all succeeding times We have also two pregnant instances in Eadmerus his Historia Novorum published by the learned Selden lib. 1. pag. 5 6 lib. 5. page 124 125. But the sinne here is not onely Perjury when an oath taken is not kept but the very taking of a false oath So Piscator according to the Hebr. That sweare unto a false thing It may bee rendred adverbially That sweare falsely and to that sense our translation A sinne it is of an high nature for first there is a lie and then an oth made upon a lye Fourthly And against those that oppresse or defraud the hireling in his wages The Geneva That wrongfully keepe back the heirelings wages The Vulg. Who make cavills to detaine wages The Chald. and Lxx Who take away wages by violence and so Pagn The word ãâã ãâã ãâã ãâã ãâã will beare all these It is to defraud by calumny ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 blashemies 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 imquities 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 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 They who are unfaithfull and unjust towards men Doctrine 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 ècontra 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 Because men they see Reason 1 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 Because care of religion proceedeth from the love of God Reason 2 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 To teach us not to wonder Vse 1 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 ècontra 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 ubt 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 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 To teach us what to judge of many men who seeme religious Vse 2 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
palpable yet they spare not these speeches you may see what comes of this professing of all their piety and godlinesse And this they whisper every where like the ten spies of the holy and promised Land and bring up an evill report of it Num. 13.33 and a slander upon it Num. 14.37 But let them know that upon those ten spies upon all who beleeved them the judgements of God befell and they fell in the wildernesse and never came to set foote in the Land of Canaan Such recompence let these expect from the Lord not to come into the promised Land when as those they said should bee a prey If we may allude to Numb 17.31 they shall not lose their recompence To teach men when they see those who professe the feate of God and piety Vse 2 not to grow in the world or to decay not to be in so prosperous estate as others are not to accuse their profession and piety lest they be found upon the returne of their triall guilty of blasphemy against God denying his faithfulnesse dishonouring him as suffering his followers to be without reward and recompence for their service And of two evills it is lesse and the better to accuse man of hypocrise in his service and of some secret sinne which lying hid hinders his encreasing as Iron in a wound hinders the curing of it Or safer it is to apprehend here the wisedome of God who dealing like a wise Physitian and seeing a full dyet hinders the health of his Patient he for the time forbids him many things as possessed with a fever forbids him strong wines and drinkes and hard meates of digestion and such like So God Or were it not safer and the best course to impute it to his particular profession that it is not so gainefull or his want of skill he cannot make it or his want of providence in disposing of businesse or to imagine the truth that the prosperous estate of Gods stands not so much in riches as in graces not so much in that they must leave behinde them as that they must carry with them as the wealth of pilgrimes and strangers standeth more in their Jewells and gold things light of carriage and well portable then in house and land To instruct men who do professe the feare and service of God to walke carefully and prudently in their callings Vse 3 that they may increase in an outward estate to prevent the blasphemies and slanders of the wicked who will sooner blaspheme God for their poverty then glorifie him for their piety which exhortation is necessary for some who thinke it enough to professe and excuse their poverty by the condition of Gods Saints when the neglected lawfull meanes by which they might have encreased and beene able to give rather then receive which is a more blessed thing and whereby they might have more honoured God and therein the more culpable that they make this a cover of their idlenesse and happily injustice for which God curseth them adding this sinne to the other that they dishonour God But if any man shall upon this or the like pretence neglect the best things the onely thing necessary and growing in spirituall graces when God and his owne heart can tell him it is but upon a covetous and amibitious humour that man shall beare his iniquity But if for conscience as to be able to discharge the necessity of nature person or place so the rather to glorifie God and to stop the mouthes of such as would reproach their profession he first seeking Gods Kingdome shall have these things cast to him here and so in all things he seeking the glory of God in the kingdome of grace shall find glory and happinesse in the kingdome of glory What profit is it that we have kept his commandments Doctr. 1 These wicked men doe chalenge unto themselves righteousnesse and obedience and upon that accuse God of injustice for their want and affliction whence we may observe That hypocrites and wicked men chalenge to themselves righteousnesse and obedience in the pride of their heart when they have no such thing verse 7. Wherein shall we returne It is the property of Hypocrites and wicked men Doctr. 2 when they are in Gods judgements in misery and affliction to justifie themselves as not having deserved any such thing to accuse God of injustice as an angry God that hath causlesly afflicted them So did these and those Isaiah 58.2.3 And Iehoram 2. Kings 3.13 And Elisha said unto the King of Israel What have I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother And the King of Israel said unto him nay for the Lord hath called these three Kings to give them into the hand of Moab i. it is but your spleene against me to upbraide me with any such things because I favour them more then you but if it were a finne yet is not that the cause seeing these two Kings are in the like misery with me So far were they Jer. 44.17.18 from acknowledging their sinnes the cause of any misery either present or falling upon them that they thought it came because they had not gone forwards in them This is the cause why the Prophets when the people were in any judgement did still put them in minde of their sins and cleared the Lord and put the people often to accuse God if they could Mich. 6.3 And when they threatned any to come they ever produced and alleadged their sins Because being ignorant and blind men Reason 1 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 Because if by the preaching of the Minister Reason 2 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 Lame n. 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 Indas 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 This may let us see the necessity of the word of God as at all times Vse 2 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 cares 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 obediencè 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 here out of their observation as a truth though it be evilly applied and used against God as Iobs friends wrested many generall things against him which were true in the generall but corrupted in the application Oftentimes it falls out Doctrine that wicked men do increase and grow great in the world by their wicked means and impious crafts which is not true onely because these have said it but that it is so shewed us by others Psal 73.12 Loe these are the wicked yet prosper they alway and increase in riches Job 21.7 Wherefore do the wicked wax old and grow in wealth Jer. 12.1.2 O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy judgements Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring forth fruit Thou art neer in their mouth and far from their reines Psal 17.14 Men of this world who have their portion in this life whose bellies thou fillest with thine hid treasure their children have enough and leave the rest of their substance for their children Because God doth use them to punish and correct his Reason 1 * Vtitur in salut em suorum irrationali insensibili c. Bern. degr lib. arbit for the good safety of his people he useth the irrationall and insensible creature as a labouring beast or an instrument which when the worke is done is of no further use he useth