discerne Because he may not dispose of the goods of his father without him Reas 2 not sell his land or alienate any thing from him but as he will dispose how then himselfe This reproveth those children that dispose themselves without their parents consent Vse 1 prey upon their right intangle and contract themselves yea and consummate marriages they not witting yea unwilling or by some necessity forced to shew some willingnesse which is the cause of so many untoward uncleane and polluted families and prophane succession as other times can witnesse so too many presidents in our dayes For as when children are compelled to match against their wills and where they have just occasion of exception for some sinister respect the parents have there follows much uncleannesse and impiety so when without the parents consent and not of their providing but they are their owne choosers shewing where parents consent is wanting there Gods blessing is away yea where parents consent is not there is Gods curse as in Esau and his posterity in Judah taking his Hoasts daughter Gen. 38.2 having Er and Onan such as God would not endure to live but slew them himselfe Yea that may also be seene Gen. 6.2 in the sonnes of Seth the Church which matched with cursed Chams seed of themselves without parents consent had such a wretched posterity This thing then is reproofe-worthy yea damnable in children without repentance parents are often causes of it and that first to some it is Gods retribution because they so served and abused their parents Secondly because they give such liberty to their daughters to wander as Dinah and so Ezek. 23.3 their brests come to be pressed and the teats of their virginity bruised or else their affections by often meeting are so intangled and inflamed as the fathers threats will not loose it nor the mothers teares cannot quench it It was not so Prov. 30.18 19. it should not be so Hierom to Demetr Epist 8.11 would not have Virgins alone solae sine matre for in a flocke of Doves the Kite often will prey upon one when they are abroad and it is a scabbed sheep that loves wandring and leaves the fold Thirdly because parents doe not take and use their right and provide for them in due time mates fit for them which makes them provide for themselves not without sinne but greatly sinning yet the parents partakers of it and oftentimes of much shame and griefe as it was with Tamar Gen. 38.26 But howsoever one mans sinne cannot excuse another nor yet the parents the childs sinne nor will not exempt them from the curse of God when they thus match to the griefe of their parents and the shortening of their dayes and life by whom they received life and should have their lives continued and lengthened To instruct children to be subject to their parents Vse 2 knowing what power they have over them to guide their choyce that without them they may not chuse and if they chuse for them they cannot without great cause and just exception stray themselves from liking smaller things they must endeavour to overcome they must not suffer themselves to be entangled by some who seeke by kind usage of them to steale away their hearts from their parents for their daughters to advance them as is the manner of some wretched and unconscionable men As Usurers get their fathers inheritance from them by feeding them with money so they must not set their affections by fervency of society and company upon others without parents and where never like to give allowance They ought to remember this is the fathers right to choose to dispose of them not onely in the generall but for the particular person But what if he be farre off and cannot see If he give thee liberty duely asking it of him he hath given his right from himselfe as Isaac to Jacob Gen. 28. But what if he upon some sinister respect deferre and passe the flower of her age I answer then hath God ordained the Magistrate as for their punishment so for their reliefe who is not to be sought to but when most urgent necessity requireth when the opposition stands betwixt Marriage and burning because that reveales the fathers fault and bewrayes his or her infirmity But what if he tender a match out of the Church a Papist or such like Then must the Child refuse with reverence not disposing of himselfe for as it were sinne to yeeld so the other is sinne to make choyce of himselfe But what if another that is not so religious and so fervent a lover of the Truth as is to be wished No direct deny all is lawfull but a wise delaying and a discreet gaining of time to sollicite God with their prayers who hath the heart of their Parents in his hand and to intreate them by mediation of best friends who if they can be diverted it is well if not I know no warrant a Child hath to deny his fathers choyce though he thinke and it may be he might choose better and he may looke for a blessing from God if in duty he thus submit himselfe to his Parents The last part of this honour is thankfulnesse which Children must performe to their Parents Children must performe all thankfulnesse unto their Parents Doctrine that is helpe them when they need and in age when their state and bodies are decayed and to be eyes and leggs and limbs unto them and to administer liberally according to their state and ability to them as they did to them when they were young and when yet they had nothing nor knew not how to get any thing that this is a part of honour Christ sheweth Math. 15.4 5 6. some thinke that of Psal 128.3 when children are made Olive plants not Olives onely and Olive branches which was a signe of peace so they to make peace and love betwixt their parents but plants such as might stand under them underprop and uphold them in their weaknesse and thus verily have good Children honoured their parents so did the sons of Jacob Gen. 42.1 2. so did Joseph Gen. 47.12 so did Ruth though but a daughter in law To this purpose Paul forbids that the Church should be burthened with widowes but their children Nephews ought to maintain them 1 Tim. 5.4 Because else he should not onely be unnaturall Reas 1 but unjust when the father by his speciall care for him and the mother by her prayers bearing and carrying of him watching with him lending eyes and legs and limbes to him feeding and nourishing of him deserveth it All which they the better deserve if they have children with whom they have the like labour and endeavour now justice requires to pay debt due and deserved Because they had forme from them as body and members and limbes Reas 2 so their education their trade their stocke and portion or both whereby they are that they are by the blessing of God reason then they relieve and maintaine
upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery Doctrine is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Because as Christ himselfe giveth the reason Reason 1 the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Because this were for man to take upon him to sever that which God hath joyned Reason 2 when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it To reprove all those who allow and contend for many other causes that divorces may be made besides adultery Vse 1 which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a bill of divorcement and put it in her hand and send her out of his house To which I answer and oppose Math. 19. so that if it were lawfull then yet not now neither doe I herein make Christ contrary to the decrees of God by Moses but we must understand that that law in Deuteronomy was a civill and judiciall law And Christ he meddles not with civill or judiciall courses but morrall things For they who governe common wealths propound this end unto themselves that if two evills or two inconveniences happen and meete they admit the lesse lest they fall into the greater As in some Cities they have admitted stewes and harlots to avoide as they say greater evills which the law of God will not suffer in his common wealth And so to this purpose of marriage when unhappy unfit and unequall marriages are made the one of these two inconveniences seemed to be necessarily that they who hated their wives would either perpetually afflict and vex them and at length kill them or they must have liberty to put them away The permission argues no simple lawfulnesse This latter was thought more tolerable therefore it was allowed in that common wealth but so allowed as if God by it would make them keepe their wives and use them better For first God would have him make a bill of divorce by that to affect so hard cruell a husband to drive him to consider what an unfit unworthy a thing it was for him to put away one he had enjoyed
servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you To perswade servants to use their Masters with all reverence and good respect that may be Vse 2 they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be boud or free The second duty of servants is obedience for whom men feare Doctrine them they obey Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Because they are bound either by Indenture or condition c. then they must obey Reas 1 Because they are maintained by them Reas 2 and learne and get that under them they may live by hereafter Because if in onely things they like they obey themselves Reas 3 not masters as in obedience of children Because in this obedience they serve God and Christ Reas 4 Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man To let servants see their sinnes past or present Vse 1 not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst not conceale it from the other and as we see
the Lord for saith St. Peter they have lost their thankes it is not thankes worthy if they had suffered for evill what when they will not undoubtedly let them looke from God which rewardeth every man they shall have their recompence from him if they repent not it may be in this life with the like if not in the life to come with wicked and lewd servants But of this sinne if we may enquire the causes of it we shall find in many to come from the Parents and friends either in their education bringing them up cockeringly never using them to reproofes to the rod and to the yoke but as my young Masters and such as never should come to serve so that when they must to it by no meanes they can apply themselves unto it but in it endure and suffer nothing not so much as sharpe words but no blowes deserved or not But this is not all their fault for it is seconded with as bad when they are in service and find some hardnesse and as they onely thinke sharpnesse they remembring the fondnesse of their affection complaine to them who doe not as they should correct them soundly and send them home againe but goe to their Masters and expostulate the matter for them extenuate the fact aggravate the Masters hard dealing upbraid him with what he gave him with his friend or child and so animate them that they will be in nothing sufferers after or never without grudging and repining Another cause is in the master either because he was such and is such because he hath not repented and so it is Gods retribution ut ante or because he hath beene too remisse to let faults many and little escape without reproofe and correction that when he would for greater he cannot subdue them or passed by some greater faults in some other of his servants for some sinister respect as because he would not be accounted cruell and severe which in the justice of God and the cankred nature of another servant is payed him home because he never feared to be accounted cruell of God and such an one as hates his servant for that will hold in servants Prov. 13.24 He that spareth his rod hateth his sonne but he that loveth him chasteneth him betimes and so being ashamed in a licentious and corrupt age to be accounted hard and strait he hath shame laid upon him by a rebellious servant as we may apply Prov. 29.15 The rod and reproofe giveth wisedome but a Child left to himselfe bringeth his mother to shame A third cause is in the Magistrate to whom the master complains as he may and must in a desperate cause who by the servants friends or meanes he makes to him will either reprove and checke the master which he ought not to doe though there be some small cause nor if great cause yet not before the friends or face of the servant and little or not at all reprove or not severely correct that servant by which not onely he is made more bold against his master but even other servants are animated against theirs and the masters utterly discouraged to seeke any helpe from them To admonish all servants to subject and submit themselves unto their masters to be reproved or corrected by them as well unjusty as justly not answering crosly or rejecting their stripes If they suffer justly it is not thank-worthy for a Christian when a naturall man will doe the same for nature teacheth that it is no hard dealing when they suffer evill that have done evill before Then as Christ except your righteousnesse exceed c. so except your subjection exceed that which a naturall man will performe you shall have no thanke from God no reward How then must you exceed it if not onely this but even when you are wrongfully afflicted reproved and chastised in truth or in your apprehension of things if for conscience sake towards God you endure griefe 1 Pet. 2.19 * Insipida insulsa omnis tum obedientia tum patientia nisi omnium quae agimus vel patimur ipse sit causa Bernard Obedience and patience are unsavoury unlesse God be the cause and it be for conscience But how farre must we suffer I answer So long as he kils not or dismembers not but if wrongfully he be corrected he may expostulate and defend himselfe in humility and meeknes his master giving him leave as Job 31.13 The fourth duty of servants is faithfulnesse for those whom men feare to them are they faithfull if they trust them with any thing Servants must performe all faithfulnesse to their masters that is Doctr. they must not themselves diminish or hinder their estate neither suffer it so much as possibly they can withstand to be hindred by other but by all meanes uphold maintaine and increase it to the utmost of their power This is manifest Titus 2.10 not purloyning but shewing all good fidelity that they may adorne the Doctrine of God our Saviour in all things Where as faithfulnesse is expresly required so the contrary is forbidden and manifested wherein that doth consist by the contrary in maintaining and not diminishing his masters state and condition This Christ teacheth by the faithfull and evill servant Math. 24 45.48 c. As also in the parable of the worldly wise but wicked steward Luke 16.2 Thus Jacob played a good servant Gen. 37 38 39. In this he was a good servant though faulty otherwise 1 Sam. 25.14 15 17. Joab also Chron. 21.3 Because the commandement requires it of every man one to another in common justice Reas 1 Thou shall not steale not diminish another mans substance nay maintaine and increase it in the affirmative then much more a servant Because the masters family is as a little common wealth as that is a great family Reas 2 Now as all subjects are members and ought to labour for the common good and be faithfull to the Prince so every servant is a member and must bee faithfull unto the whole body Because they are put in trust often with part or his whol state where there is trust Reas 3 treachery is intolerable Because by this meanes they shall adorn the doctrine of Christ which they professe Reas 4 Titus 2.10 To let servants see their sinnes that they have not been faithfull Vse 2 but unfaithfull to their Masters unfaithfull first by hindring his profit and diminishing his state either spending his Masters goods riotously at home with his fellow servants as he Mat. 24. or abroad as the prodigall sonne upon harlots and wicked persons playing and dancing drinking and dycing and such like The former of servants accounted no sinne the latter but a small sinne and yet neither of them inferiour to robbery by the high-way and in divers circumstances greater And such a sinne without recompence to his master and repentance in the sight of God shall have his just recompence from God and shall never be forgiven him Many for the sicknes
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 Nonnunquā 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
without good ground or manner may not this be seen by that of Isaac submitting himselfe to his father to cut him at his pleasure Gen. 22. yea of Israel to be circumcised and of Christ to his mother Luke 2.48 49 Because by this they shew wisdome Prov. 13.1 Reas 1 A wise sonne heareth his fathers instruction but a scorner heareth not rebuke and they get and increase wisdome Prov. 29.15 The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame for they learne to avoid the like sinnes and to escape greater stroaks from their father That which gets wisdome must be submitted to Reas 2 because by it they prevent greater destruction and bring to salvation They are called The way of life Prov. 6.23 wholesome things though bitter To prevent greater evill and bring health we easily submit our selves to the Physitians hand to receive Because they come from love Prov. 13.24 Reas 3 For those men love not or they hate in effect under affection those they correct not To reprove the stubborne and stiffe-necked children of our age who repine at their fathers reproofe Vse 1 their hearts ready to swell against them if they check them for their carriage specially when they are of some few yeares they will frowne as long as their Parents can doe They imagine they know how to carry themselves well enough yea better than their Parents and often give them word for word or mutter and murmure marvellously against them the cause being not onely want of grace in their owne hearts but the omission of correction and the rod when they were younger because they did not correct them betime Many Parents like Eli neglecting the rod when they were young cockering of them that they get such heads when they are growne that they will not beare the rod and better nothing at all by their reproofes but they live often to see their perishing as Eli did his sonnes Whereas if they be duely and maturely used to the rod and correction they will be nothing so audacious and in the end a word shall doe more with them than many stripes To teach children to give honour unto their Parents Vse 2 in submitting themselves to their reproofes and correction Wisdome will make them take them from others who are farre off when it may be doubtfull with what minde they doe it how much more from Parents of whose love they cannot doubt It is profitable saith Chrysostome Ho. 27. ad pop A. to have many admonishers and keepers many reprovers is profitable because as a beast that is hunted and set on of all sides cannot escape so shall not a sinne or vice but when such as are so nigh us who see in secret and open it is farre better But we could beare it if there were cause and we had deserved it but when they doe it without cause as we thinke unjustly that is it which makes us repine First know that the Physitian sees often more than the Patient so doth the Parent But if yet there be no cause the Apostle shews yet we should submit And we should consider as Hierome would have Salvina to judge of his reproofe that it was ex abundantia amoris and it is his cujus votum est te nescire quae metuit Besides it is more thanke worthy when a man can in such cases suppresse the rising and swelling of his impatient and corrupt nature onely for conscience of the commandement for here being some conflict betwixt his word and our will he taketh tryall of our obedience who hath simply commanded subjection in this kind to children which is to bee obeyed as that thou shalt not steale Therefore should every one endeavour to it and thinke it is the part of a good childe to kisse the rod that beates as the hand that gives The second thing wherein their subjection is required and submission is for their calling and education Children must submit themselves unto their Parents Doctrine to what calling they shall thinke fit to bring them up in and to So did Samuel to his Mother he yeelded to her to be set apart for the service of God and to be brought up to it 1 Sam. 1.28 For that which she gave he performed So David submitted himself to his father to be a shepherd and some of his brethren souldiers So Christ was disposed of by his Parents when he was fit to teach others and for another manner of worke Luke 2.46 yet he went and was subject to them and in the same trade verse 51. and Marke 6.3 Justin Martyr thinkes so 't was likely the wisedome of God to blind the wicked and hide him from their eyes Then as 1 Joh. 2.6 He that saith he abideth in him ought himselfe also to walke even as hee walked so for this particular Because they in all reason are far better able to judge of them Reas 1 and their parts and gifts what they are fit for and wherein they are most like to give them most comfort and glorifie God and profit themselves then they can of themselves That same borrowed speech Psal 127.4 5. As arrowes are in the hand of a mighty man so are Children of the youth happie is the man that hath his quiver full of them they shall not be ashamed but they shall speake with the enemies in the gate seemes to insinuate somewhat they are as arrowes of divers heads some fit for one marke some for another he hath them in his hand and knows best which is fit for which Bcause they are not in their owne power but his Reas 2 while they live in his house and government but part of his substance therefore the Devill smote not Jobs wife as part of himselfe but his children as part of his substance and temporall goods 't is equall then he should have the disposition of his children not themselves or others It shall appeare that he may dispose of them in Marriages Reas 3 and not any other nor themselves which is then when they are of more yeares and grown of greater discretion in the world more when they are younger and without experience To reprove the sinnes of many Children Vse 1 who sometime without asking consent if denyed doe dispose of themselves at their owne pleasure in what calling they like as if their parents had no power over them as if they onely knew what was fit for themselves and their parents wanted the wit and experience they have to dispose of them for the best the cause of many miscarrying of them and not prospering in their profession because they went not to it the right way only led by their affection without judgement not knowing what God had fitted them for nor regarding their parents whom God had set over them for that purpose whence often the curse of God is upon them that they prosper not in such courses or if by the indulgence of God they prosper that their parents see not
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
have but bring the contrary upon us many and strange and grievous plagues Men we feare and avoid to provoke them when they are of power and yet often we hold them at defiance because we know their worst is but to take our place livings credit or liberty from us at the worst but our lives and can then not hurt us but God can goe further not onely deprive us of that we have and all that is deare to us and take away life but lay cro2ses infinite upon us in this life and the life to come If men much more he is to be feared Matth. 10.28 if Jacob was affraid of Isaacs curse Gen. 22.12 much more of Gods being reall things and not verball for so is mans onely he is but the mouth of God and sure they are they will light where he will lay them To instruct every man who finds Gods judgments Vse 2 that he is deprived of any good thing he hath to humble himselfe and seeke to God and search his owne wayes that he may turne unto him lest he bring curses upon him for as it is both just and usuall with God when men profit not by the lesse judgment to bring greater as a father when his sonne bowes not with a twigge to beate him with a greater rod so it is when men turne not to him by his private judgments to bring positive curses upon them as Princes who first withdraw their favours from Traytors confiscate their goods restraine their liberty and after lay upon them some fearefull punishment Hath God then taken any thing from thee that thou hast or that was beloved of thee as thy goods children or any such thing thinke seriously of it and impute it not to secondary causes though they may be greatly faulty but looke unto the Lord and turne unto him thinke not to make it good againe or recover thy selfe but thinke of the other curses God hath threatened and know these must come if the other doe not reforme thee yea though he love thee Physitians that desire the health of their patient if they can will happily recover it by injoyning them abstinence and fasting and a strict dyet if not they will to purging bleeding and such like so with God much more if he hate thee If thou be freed from any curse be not secure Vse 3 he hath variety of curses The contempt of his worship he hath threatened with the deprivation of it the taking of it way now it may be thought this would not much trouble them who thought it a wearinesse and could happily be content with it and in their corruption account it a blessing he therefore threateneth the punishng of it with positive curses and plagues The contempt and corruption of Gods worship the means of it as of the Word and Sacraments and such like Doctr. sacrifice and Prayer the Lord will sometime punish with the taking of it away and sometime with it and other fearfull curses and plagues both spirituall temporall which as it is here threatened so was it performed to this people who are now not only without the meanes of his worship but are under many fearefull judgments as any Nation in the world It is that was threatened Deuter. 28.47 48. 2 Chro. 36.16 17. Math. 21.41.1 Cor. 11.30 2 Thessal 2.11 12. 1 Sam. 2. Elies sonnes Acts 20.9 Eutychus Because most men finde no judgment in it at all Reas 1 to be deprived of that they love not as they account that no blessing to have that they delight not in and so as in this they will never be drawn to see the mercy and favor of God so not in that his justice and displeasure that they might come to the sight of their sins when as then those judgements open the eyes of their minde the better and cleare their spirituall sight the Lord doth it more to torment them and affect them Because these being most sensible men are by them usually made more carefull of his service either in hypocrisie Reas 2 as Ahab and Saul and others or in truth as Manasses This may teach us a point which few men have thought of Vse 1 but many have felt it the cause why God hath so afflicted us with with the plague and pestilence his curses have been upon us many have happily thought of many sinnes of their owne and others but few have thought of this sinne that therefore it was because the word was contemned amongst us and his worship corrupted by us such wearinesse in his service such great shews and nothing indeed such offering of sick lame and blind unto the Lord such offering of corrupt things unto him If this bee true that such are accursed of God then the other must needs be certaine The Philistims had the Arke of Gods presence 1 Sam. 5. But because they used not it as they ought therefore verse 6. they were smitten so had the men of Bethshemesh 1 Sam. 6. but because they used not it as they ought therefore the Lord slew among them fiftie thousand threescore and ten men verse 19. The Gospell the meanes of his worship as the Arke of his presence hath been amongst us but we have not used it well therefore hath the hand of God been heavy upon us as upon the Philistims the number the Lord hath slaine hath surmounted the number of them of Bethshemesh If it were just upon them it is so upon us And though this be removed yet we cannot but feare that the curses of God hang over our heads still seeing this sinne is not repented of nor amended amongst us This serveth to meet with the corruption of those Vse 2 who could not nor cannot be wakened with the former judgment and think it a blessing rather then a curse whether they delight in Popery or prophanenesse they affected a superstitious worship or a loose life they would be without controulement and so take themselves not to be hurt because that is but as they desire that the word and worship of God should be gone yet let this feare such a one that the mouth of the Lord hath spoken it he is an accursed man and all the curses of God hang over his head he is so in the decree of God and he shall be so in the execution what a fearefull condition is he in that is in ease and prosperity sitting at a rich banquet lying in a bed of doune and Ivory having what his heart could desire and yet having over his head a sharp sword with the point down-ward hanging by the smallest haire ready with every blast and every touch to fall upon him How if he had thousands more he that hath these curses over his head as Isaac said I have blessed him and he shall be blessed God hath accursed him and he shall be accursed Cursed be the deceiver The parties upon whom this curse must fall they are accounted deceivers they deale deceitfully in the service of God not serving 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
their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities things are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christiana mulier est haec excantans nihil aliud loquitur quam Christi nomen Chrysost ho 21. ad popul Antioch Proptereà namque mag is odi aversare quod Dei nomine ad contumeliam utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Damones Chryso she is a Christian women that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God profes sing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divels still For they said Luke 4.41 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement the Lord as he will judge Doctrine condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 This ought to make every one flye adultery Vse though he can escape the punishment of men yet for Gods judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly The Lord he will judge and condemne all false swearers Doctrine such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not
be received and afflicted no more that as the former might humble them so this might joy them the more in the mercy of God Because as by smiting and cursing of them Reason 2 he testified his anger the more and displeasure against them for their sinnes for as in policy when justice reacheth further then the person of the offendor to his goods and possessions it argues the greater displeasure of the Lawyer against such an offence and offendor So in this So he might now shew his love more in blessing of them for when men have their possessions and lands restored besides their pardon it is a greater favour of the Prince Then hath the Popish Purgatory Vse 1 but an uncertaing ground to stand upon and is builded upon no sure rocke but upon the sand seeing it is onely for a temporall punishment in their doctrine upon those who have their sinnes sorgiven them already but may we suppose in any reason that God will take from their goods and lands and cattell his judgements for their sakes and not from them their owne persons specially their soules such as are only punished in Purgatory their punishments But they will say that God doth often continue punishments to men and upon their persons whom he hath received to mercy As they will tell us of David who had the punishment continued when his sinne was pardoned But we deny that or any other to be a punishment for that hath ever reference to sinne for all afflictions are not punishments but may for many other causes be laid upon men Chrysost ho 1 ad popul Antioch hath numbred to us eight causes yet are they not all * 1. Quod cum facile in ariogantiam propter meritorum magnitudi nem miraculorum tollantur ipsos sinit affligi 2. Ne caeteri majorem habeant de ipsis opinionem quam humana patitur natura insos deos non autem homines esse arbitrentur 3. Vt Dei virtus apparet per aegretantes compeditos exuperans prodicationem augens 4. Vt illorum pati entia manifesta fiat 5. Vt de resurrectione cegitemus cum enim virum justum multa plenum virtute innumera passum mala sic hinc digressum videris oportetex hoc omnino aliquid de illo judicio cogitare si enim homo pro se laborantes sine praemiis retributione abire non permittit Multo magis eos qui tantum laboraverunt nunquam in coronatos remanere Deus decerneret 6. Vt omnes in gravia incidentes sufficientem consolationem mitigationem habeat in eos respicientes malorum quae ipsis accidere recordantes 7. Ne quando exhortamus eos adillorum virtutem cuique dicimus imitare Paulum imitare Petrum propter gestorum excessum alterius ipsos naturae participes fuisse cogitantes adimitationem torpeatis 8. Ve quando beatos vel miseros censere oportet discamus quos quidem beatos quos quidem miseres aerumnosos putare debeamus Chrysost ho. 1. ad popul Antioch First God suffers holy men to be afflicted because otherwise they soone grow proud of the greatnesse of their merits and miracles Secondly Lest others might have a greater opinion of them then is fit and count them Gods rather then men Thirdly That Gods power may appeare more abundantly and beyond words through the weake and unable Fourthly That their patience also may be manifest Fiftly That we may be put in mind of the resurrection for when we see a righteous and vertuous man suffer many evils and so die this must offer us some thoughts of the day of judement for if a man suffer not any that have taken pains for him to go away without recompence and reward much lesse wil God suffer such as have indured so much for him to remaine uncrowned Sixtly That all that fall into calamities may have sufficient consolation and mitigation looking on them and remembring what they indured Seventhly That when we exhort you to their vertues and say to you imitate Paul imitate Peter you may not be slothfull to imitate them thinking because of their great actions they were partakers of some other nature then you are of Eightly That we may be able to judge aright who are indeed happy and who truly calamitous and miserable To these may be added Ninthly for clearing of his own justice as in David Tenthly For purging yet corruption from them the rod of correction Eleventhly To draw them from the world the nurses teate as the prodigall sonne was Twelfly To prevent sinne like Hoseahs hedge Hoseah 2.6 Thirteenthly To make them fly to God and to love him as the child to his mother when feared of passengers And many other such causes any one whereof if they can shew in Purgatory to be incident to the soules departed it were something to strengthen their exception but nothing to prove the thing when as the paines of Purgatory are satisfactory And if God in shewing mercy and pardoning sinne doth remove the punishment from the creatures he smote for their sinne he will much more from themselves their bodies but especially from their soules Neither shall their vine be barren in the field This is added as some thinke to amplifie the goodnesse of God to his people when they had returned and he had received them to mercy because the year which was commodious for the field and the corne was incommodious for the trees and the vines Therefore when all things should prosper well it was a speciall proof of the goodnesse of God and his good providence over them The Lord to shew his goodnesse and mercy Doctrine his good and mercifull providence to his will not only work ordinary things ordinarily but often extraordinarily to do them good and to profit them Manifested here that he will make both the harvest and vintage good which in ordinary times fell not out and all for the good of his so he made the sea as a wall and dry land for his people to passe over Exod. 14.21 So the Sunne was staied in his course Iosh 10.12.13 Nay made to go backe Isaiah 38.8 So he fed the Prophet by a raven and for his good increased the widowes meal and oile 1. Kings 17.6.14 So for the relieving of the famin of his 2. Kings 7.6 c. For some he quenched the violence of the fire Dan. 3. For some stopped the mouths of the Lions Dan. 6. For others he raised their dead to life as in Lazarus and the Shunamite 2. Kings 4.36 How many wonders wrought he in Egypt for his people how wonderfully did he sustaine them in the Wildernesse And hereto I apply that Isa 59.16 Because it maketh his goodnesse and mercy more sensible to his owne who being compassed with infirmities Reason 1 as they have lesse sense feeling of it in small things then in great matters so in ordinary then in extraordinary when as without question as his power was no
then proudly doth any thing and commit their cause to God as the just revenger knowing that vengeance is his to which purpose they understand those words before the Lord of hoasts that is before God the revenger and so they account the observation of piety and religion not profitable to men as that which did not make the worshippers prosperous nor keepe them from injuries nor defend them grieved And of both these they give themselves for instance and speake out of experience that they had found none and so chalenging themselves to be just religious and godly and so endeavoured their owne honour and to detract from the providence of God and his worship and it is worth the noting that they produce not others of the godly but themselves for the first might easily have been refuted either by producing the examples of those who have had testimony of their piety from God and where they enjoyed his blessings or else by answering them that neither they nor any other were able certainely to judge whether those they named did truely and sincerely worship God or no and imbrace piety for no man can be a certaine witnesse of anothers conscience his owne he may well know therefore these brought not forth others against God but themselves The misery poverty affliction Doctrine and adversity of the children and Church of God and the prosperity of the wicked makes men out of their ignorance or corruption out of their infirmity or malice to deny or doubt of the providence of God videca 2. ver ult Doct. ult proofes Reason and Use 1. To teach us to suspect our conceit or judgement when it carries us that way to question and reason about Gods providence Vse as if he did not dispose of the things here upon earth because things goe thus among men and to checke our selves suspecting our wisedome that cannot see the causes of things and Gods course in disposing of them when he deales diversly and not as we would thinke reason he should yea and ceasing from our wisedome to search into things more then we can comprehend * An tu cum medieum sepius c. Chrysost de vig. When thou seest a Physitian sometimes cutting sometimes burning the same ulcer yea and oft times missing his art yet thou dost not unmannerly object But in God who never erres but disposed all things rightly and orderly according to his wisedome thou a poore mortall art busie to know the reason of his counsells and doings and dost not ascribe all to his infinite wisedome Is not this extreame madnesse but admit it lawfull and fit to enquire he certainely is purblinde that cannot see even the speciall providence of God when the hands of God goe thus crosse like old Iaakobs hand upon the heads of Iosephs children and thinke with Ioseph that they should be otherwise for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet and others of whom he hath not neither hath cause to have the like care to give them liberty to eate and drinke what they list Is it not speciall providence in a father if he keepe his sonnes bare and have a strait hand over them all the while they are at none-age and suffer servants to have more liberty Not of a husbandman to keep the sheep he would have live longer and have wooll and lambe of them when those he means shall soone come to the shambles he feedes and in a large and fat pasture And is it then want of wisedome and providence in God if things thus goe with his and the wicked Nay is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have and grow towards that they want and ought to have and the wicked in such a state as may most manifest their corruption and by which they may best fulfill the measure of their iniquity Now for the first is affliction of any kinde Psal 119. Before I was afflicted I went wrong c. * Adversitas magis auget c. Greg. Epist 26. Narsae Adversity enlarges our desire to God as the seedes covered with ice are more fruitfull And as in trees if one plucke off the fruit and the leaves and loppe of the boughes too so the stocke remaine the tree will grow fairer so if the roote of godlinesse remaine though riches be taken away and the body be afflicted all will tende unto greater glory Ye have said it is in vaine to serve the Lord. In a more particular examination of these words other things are to be observed as first that they are said to have spoken against God and blasphemed him because they account the service of God of no profit nor fruit Doctrine For men to thinke or speake that it is a fruitlesse and unprofitable thing to serve God and to obey and worship him to study piety and godlinesse is a wicked speech and blasphemous thought against God For that are these here chalenged It is that Ieremy accuseth the men and their wives the women and all the women in Pathres of Jer. 44.15.17.18 David confesseth this had ceased somewhat and for the time upon him Psalm 73.13 This was that by which the Divell provoked Iobs wife to tempt him and so was her blasphemy Job 2.9 And Micha 7.10 Job 21.15 Because it is flat contrary to his word Reason 1 which witnesseth the contrary every where that they shall be happy and have all things necessary that feare him Psa 1. and 34.9.10 with infinite other places and many examples in the Scriptures Because by this they make God unfaithfull and so no God Reason 2 who hath promised such fruit to them who sow in righteousnesse Because by this they deny the bounty and liberality of God and is a great prejudice to his honour and glory Reason 3 that hee should dimisse such as serve him and belong to him empty handed Then have we many who must answer at Gods judgement seate for blasphemy and proud speaking against him Vse 1 with whom nothing is so common as upon any even the slightest occasion to condemne piety and the feare of God for the most fruitlesse and the unprofitablest profession in the world If they see any man who professeth Gods feare and seemes carefull of his wayes if he any way miscarry in his state and decay in that the world deemed him to have had or if he increase not as other men doe by a lawfull and honest profession as they by all their by = waies and indirect courses What doe they will they enquire the just cause of it and search what may be a let he prospers no better of which many just causes may be given of severall men and well found out yet they never search further then this their piety and profession and the service of God though they will not directly speake as these because that were
in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248. 249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213. 214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57 59. 60. 64 67. 69. 71. 73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170. 171 he is our Prophet b 172. 173. be purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59. 60. 61. it must be holy b 89. the honour and prosperity of it b 240. 241. Church-robbers b 219. 220. 221 225. 228 229 Conference of godly b 261. Creation binds us to Gods service a 91. 92. Creatures have all power from God b 12. Credit not got by sin b 17. 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b. 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101. servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 4 5 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 168 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148 149 K Kingdomes dispoed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6. 7. God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of it encreaseth sin b 147 Liberality of Idolaters b 213 214 Long life a blessing b 29 30 Love the causes of it b 77 Love of God to his Church a 19 M Magistrates when they neglect to punish God will do it b 94. How they are to give judgement b 185 186 how to be obeyed a 63 82 Maintenance of Ministers b 215 216 221 224 225 226. 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintaine them b 231 232 Marriage how children to submit to their parents in it a 69 God is the witnesse of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133 Marriage with contrary religion b 90 91 92 Vnfaithfullnesse in marriage is sinne against God b 112 Married persons their duty b 120 Masse whether one may be present at it a 157 Meditation of the word b 7 Mercy of God only keeps off judgements b 203 204 Mighty men cannot withstand God b 273 Mincha what it signifies a 199 Ministers must put difference between godly and wicked a 126 130. They sinne if censure not the wicked a 132 Contempt of Gods Ministers and his worship goe together a 214. Best Ministers most contemned a 219 They must apply doctrine b 2 3 what their care must be concerning Gods worship b 8 9. A speciall Covenant is made with them b 24 25. They deliver whole truth b 39 they must