some sort greater than those in the other of greater note For as a man sometimes sinnes worse in a small than in a greater fault for the greater by how much the sooner 'tis acknowledged 't is quicklier mended but the lesser while 't is counted almost none at all is therefore worse because we more securely lived in it So of this particular though disobedience and want of reverence differ in themselves yet is unreverence thus the greater because it is accounted as none and men lye very secure in it Therefore ought men to avoid it and strive against it both because they are forbidden and because as a little wound neglected will fester to a great one so this unreverence accustomed will breake out to a greater contempt and disobedience and if Christ make him culpable of sinne that saith but Raka to his equall and him of hell-fire which calleth him Foole Matth. 5.20 what shall he be worthy of that calleth his Parents so and useth them most unreverently And if 2 Kings 2.23 24. Children that mockt the Prophet were torne with Beares how shall such things escape a judgment They shall not for that of Solomon shall be true Prov. 30.17 The outward reverence must not stand in signes and words onely but as 1 John 3.18 speaks of love My little children let us not love in words neither in tongue but in deed and in truth So say we of this this reverence must appeare in our actions and this will part it selfe into obedience and subjection for the first so much Children Doctrine sonnes and daughters must not onely give inward and outward reverence in thoughts and words but they must obey them as Christ sheweth by his condemning of the sonne who obeyed not Matth. 21.30 Hence are the Commandements Coll. 3.20 Children obey your Parents in all things for this is well pleasing unto the Lord in all lawfull things as the like 1 Cor. 9.22 To the weake became I as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some as farre as I may lawfully not seeking my owne profit 1 Cor. 10.33 even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved in all lawfull things not seeking his owne profit preferring the pleasing of them before it the opposition being betwixt his and their pleasure and profit not betwixt their profit and pleasing of God So in this not betweene Parents and God but their will and their Parents shewing that the sonne is not to obey his Father in what he will and liketh but he is simply bound in all things though never so dislike to him so they be not displeasing to God Hence is the Commandement but with some limitation Ephes 6.1 Children obey your Parents in the Lord for this is right The Lord when he commends the Rechabites Jer. 35. doth shew this thing as a duty Because it is a thing well pleasing the Lord Reas 1 Coloss 3.20 so pleasing as that his owne obedience is more acceptable with it and without it he will not like of his owne at all as appeareth Matth. 15.5 6. But ye say whosoever shall say to his father or mother it is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free thus have ye made the Commandement of God of none effect by your tradition And undoubtedly he that preferred pitty and mercy to men before sacrifice doth much account of piety towards Parents Because if not in all things but where they please Reas 2 and according to their owne will then they preferre themselves before their Parents indeed obey not their father but themselves As they who love others from whom they looke for good doe not love them but themselves so in this therefore is it that they must endeavour to obey in all things unpleasing To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages Vse 1 If the Law Deuter. 21.18 19 20 21. were now in force alas how many Parents should long before this be bereaved of all some of divers of their children because not onely negligence is to be found and omission but in many apparent contempts upon whom the Law was to take hold See your sinnes and forsake them O children else know that if the former shall not goe unpunished lesse this and if such punishments for that more for this And know you that if you have or may have children and live to that God shall make them revenge your Parents quarrell and contempt to bring you to repentance or to punish you for it and the more securely you now contemne the admonitions of the Ministers the more sharply shall God then punish you and the more piercing shall it then be unto your Soules Let this then admonish every childe to give obedience to his fathers commandements Vse 2 whatsoever they are not only when they are pleasing to him but even how crosse soever they be to his liking doing his fathers will not his own being affected in regard of his earthly father as Christ was of his heavenly John 6.38 For I came downe from heaven not to doe my owne will but the will of him that sent mee and therefore was contented to breake himselfe of his owne will rather then to crosse his fathers will Math. 26.39 so must they To obey them in things that are pleasing and profitable unto them liking them well enough is not so commendable because they may be led with these respects rather then duty or love but in things difficult and hard crossing their will and affections is a double obedience and shall receive a greater reward Therefore endevour thus to obey them and God in them it is not his will of permission but of command wherein Gods law is broken if they be disobedient And not so onely but he will reject all service done to them when they neglect that they owe to theirs so that he will be deafe to their prayers contemn their service his eyes shall be shut to their miseries they may pray he will not heare stretch out long hands he will not regard yea cry to him yet will he not accept if the sighes of thy father and teares of thy mother come up before God for thy rebellions towards them thinke that thy prayers shall little be accepted of God Num. 16. If Moses his words to God for the rebellion of Corah before God made not onely their sacrifice unacceptable but brought a curse upon them think of it and take heed of the like But some in this matter may doubt and for it object and question thus Pomand 17. First what if God commanded one thing and mens parent another It is answered thou must then answer with the Apostles Act. 5.29 We ought to obey God rather then Man or
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
them by it if their need require This reproves many gracelesse children Vse 1 who never perform any such duty unto their parents specially if they stand in need of them indeed but if they be base poor will hardly acknowledge them as thinking it their reproach and shame not forgetting but disdaining the rock whereout they were hewed the pit whereout they were taken or if they doe releeve them or be kind unto them it is either because they have yet somewhat to give and bestow which till it be gotten they use them kindly yea if many children they strive which should shew most kindnesse but once gotten made over to them they set them light and turne them out some making their parents complaine to authority against them or if they keep them decayed they make them drudge as servants they set them with the Hyndes some so gracelesse as they complaine they are a burthen unto them the best of them never tendering them as they did them nor maintaining them as they are able neither answerable to their former condition nor their owne present and some driving them away and not affording any entertainment of releefe to these and such like we apply that of Solomon Prov. 19.26 He that wasteth his father and chaseth away his mather is asonne that causeth shame and bringeth reprovach and so esteem of them as God hath marked them To teach Children to performe all thankefulnesse to their parents Vse 1 if they live to be able and they to stand in need of them if they be never so base be not ashamed of them but remember the time was when thou wast naked and needy and not only had nothing but if thou hadst had all the world couldst not have had helpe but by them or some in steed of them And yet they covered thy nakednesse were not ashamed of thy infirmities carryed thee in their armes and nourished thee carefully Suppose and consider where thou hadst been if they had neglected thee thinke how many nights without sleepe and dayes without rest they spent about thee when thou wast young or weake or sicke see how love made all their labour light and all their charges as it were a gaine unto them And if thou hast any true naturall affection in thee thou wilt thinke nothing too much for them But feed and nourish them at thy table with thy morsell and cup carry and sustaine them in their weakenes and infirmitie yea though they should live as long or longer in infirmities and wants then thou wast of them there are some birds saith Basill who feed their dams as long as they fed them and carryed them how much more Christian Children oftentimes when thy father is dead his garment or his ring is deare to thee this thou carriest upon thy finger and wouldst not lose it for any thing think how should his body when he is living S. Aug. de Civ D. lib. 1. or if thou see others so esteeme them apply it to thy selfe and give them their whole honour or else looke for the shortning of thy daies and for the like recompence from thine His Father Having seene the duty we must proceede now to the parties to whom this duty and honour is to be performed to the father and parents as their parents authors of their being or at least instruments of their being God being Principall Children must performe all these duties this honour to their parents all their life long nothing will free them from them Doctrine nor dispence with the neglect and omission no greatnesse nor excellency themselves may come to no state nor condition of theirs neither want infirmity and imperfection of theirs This is manifest by the example of Joseph the second in the kingdome of Aegypt yet did not omit the least duty to his father but performed all in their places obedience subjection mainteinance reverence in his infirmity and weakenesse and his own greatnesse Gen 48.12 caeteris capiti Solomon to his mother 1 King 2.19 20. Christ to his parents Luke 2.51 Hence came the curse upon Cham pronounced by his father and executed by God notwithstanding what he had to say and could hold out for his defence his father was drunke and like a beast Gen. 9. But Shem and Japheth blessed who did him reverence To this purpose is that of Solomon Prov. 23.22 Hearken unto thy father that begat thee and despise not thy mother when she is old howsoever unworthy of it yet thou must performe it even to thy mother weaker by nature subject to more infirmityes by so much more apt to despise them more then when the infirmitie of their sex and the imperfections of the age are combyned together yet we have no liberty to despise or deny duty Because neither the greatnesse of the one Reas 1 nor the weakenesse and infirmitie of the other can breake that relation which is betwixt childe and parents which the Law of God being morall hath made perpetuall unto everlasting And the reason of this is because as Chrisost in Rom. 13. non principi sed principatui that honour obedience and subjection is required not so much to the Prince as to the Princedome not to the person as to his place So of this the honour is due not to the father but his fatherhood not somuch to the person of him as he is a man and so either a bad or a good man as to his place office as he is a father now he is a father she a mother though of never so bad life or bad parts and so to be honoured and the childe is to give it not as a man and so great or base high or low but as a childe which he ever is and so must alwayes performe it Because they are the authors or principall instruments of their lives Reas 2 essence and being which is that which never can be blotted out but will ever remaine while they are therefore is this to be performed 'T is Solomons ground Prov. 23.22 This serves to condemne the Church of Rome and their odious and impious positions Vse 1 where they allow by doctrine the childe to disobey his parents for they allow him not so much as to acknowledge him to be his father if he be an Hereticke if a protestant yea by the heresie of the father children are freed from all obedience and the father deprived of all his naturall power Symancha Justit Cathol Tit. 4. sect 74. see yee not these men going against the current of humanity and against the light of nature and are oppisite to the light of the word Cham may not dishonour his father though he be drunke but he shall have the curse how shall they escape it But Heresie is a greater sinne then drunkennes undoubtedly not as they count Heresie which is to differ from the Church of Rome in any thing specially in matter of the seven Sacraments And what is this in comparison of that which makes a man a beast
hainous those which are against the main end of his calling wherein God hath placed him As the Minister must labour against ignorance idlenesse suffering his gifts to decay not increasing his talent and he must endeavour to search and beat out the simple and sincere sence of Gods word and will and impart it unto the people to bring them to life eternall for it is a hainous sin for him to be ignorant or to handle the word deceitfully or corruptly as Saint Paul speaks or to wrest the sense of it as Saint Peter speaks to their purposes And so as it is Isaiah the 3.12 They that lead thee cause thee to erre So the lawyer must not use unfaithfulnesse or cunning dealing he must search out the proper grounds of the law to direct his client to proceed warrantably to see his wrongs redressed or recover his right for for him to spend his time in devising quirks and distinctions which may serve to obscure the truth and make contentions and suits rather then end any or to delay his clients cause when he may well haste it and bring it to an issue and as many doe use their cunning to this purpose it is the greater sinne in them so a Physitian and a Surgion must imploy all his skill to cure for him to deferre and somtimes to help forwards and then pull backwards againe to make gaine of his patient and empty his purse and hurt his body is very hainous both of them worse then theeves by the high-way making Gods ordinance a cover for their theft not so punishable by humane laws but as culpable before God and shall as severely be punished So if a sonne omit the honour due to his father or a servant the feare due to his master is a greater sinne for others to doe it to the same men is not so hainous so t is the duty of a wife to be a helper that she must indeavour in all things For for her to be as Eve who was given as a comfort to make Adams life more joyous for her to be a broker to bring death she that was taken from him as part to be shot at him as a dart to the wounding and murthering of his soule as Basill speaketh or for her who was taken out of his side to guard and hemme in his heart to be a ladder to the Devill to scale the heart of her husband as Gregory speaketh of Jobs wife was more hainous then when the Serpent and Devill did it who were professed enemyes and so now being directly against the end of her creation and calling and so of all they are thus to thinke of their sinnes and thus to avoyd them That despise my name The sinne they are accused of is contempt of his worship not the omitting of it or the not doing of it at all but the doing of it corruptly carelessely and contemptuously The name of God signifies First himselfe Secondly his properties Thirdly his commands or his authority Fourthly his workes Fifthly his word and worship which is here meant and which they not only omitted which might be through ignorance or some forcible temptation but contemned or despised for many could not pretend ignorance and at this time there was no persecution to compell them to dishonour God but many did it out of a base conceit they had of Gods majesty thinking any kinde of service would serve the turne the word signifies to trample under feet as we doe vile things Math. 5.13 2 Kings 9.33 but did the Preists doe thus Ribera answereth things are oft said to be done which are intended to be done because nothing is wanting in them why it should not be done who have a will to have it done Contempt of Gods name that is when men doe indeed the works of Gods worship and service but doe them negligently Doctrine carelesly and contemptuously thinking if the deed be done it is enough but how for the manner it matters not greatly it is a grievous sinne Manifest that it is here made the grand sinne of this people and these Priests for which the burthen is threatned in the beginning and many particulary judgements afterwards This people did the work of the Lord brought their Sacrifices but they did it carelesly and contemptuously brought any thing as thinking it good enough This was one difference betwixt Abel and Cain though faith was the main yet how carefull the one was that thought the best was bad enough the other the worst would serve for he brought a Sacrifice Gen. 4.3 4. Hence are the qualities of the sacrifices described in the Law God requiring not only Sacrifices but such as were perfect without blemish Levit. 22.20 21 23. Deuter. 17.1 But why this but to shew how he requires the manner of doing aswell as the deed and that he cannot endure corruption here Hence Saul laboured to lessen the fault because they saved the chiefest for the Lord. 1 Sam. 15.15 Hence is that Malach. 1.14 which we shall see hereafter Because this argues a great contempt of God and as we may speake Reas 1 of his persn for when any man is respected either for love or feare there the offices and duties that are performed about him are done neither negligently nor carelesly but with all diligence The Wife that loves her Husband the Child that honours his Father the servant that feares his Master doe their duties with all diligence and care Where the duties are done of course and coldly there is not the respect of the person that should be so it is in our carriage towards God Because it is grosse hypocrisie when men doe thus performe the act Reas 2 and yet their hearts and affections are farre remote and so are no living sacrifices but onely dead carkasses such as must needs stinke in the nosthrils of God yea and thus honouring him they doe dishonour him Isaiah 29.13 St. Salvian speaking of such as worship God corruptly saith Non tam inanis criminis fuisset ad Templum Domini non venire quà m sic venire quia Christianus qui ad Ecclesiam non venit negligentiae reus est qui autem venit sacrilegii minoris enim piaculi reus est si honor Deo non deferatur quam si irrogetur injuria ac per hoc quicunque ista fecerunt non dederunt honorem Deo sed derogaverunt De gubern Dei lib. 8. This being such a sinne argues the age we live in guilty of a great deale of sinne before the Almighty Vse 2 his worship is performed but yet contemned marvellously amongst us As they brought the sacrifices so doe we the workes but so corruptly and carelesly that he speaks to us Ministers and people Ye despise my Name The Word is preached and heard prayers are made Sacraments are delivered and received but alas so carelesly cursarily and customably that it is but the contempt of them and the contempt of God in them How many Ministers preach the Word but for gain
if faith and holinesse of life be wanting here it is apparent in these Priests not accepted for all the dignity of their office Cain was the first borne and had that priviledge yet for all that God received not his offering but Abels Gen. 4. so betwixt the Pharise and publicane Luke 18.10 c. as betwixt the rich men and the widdow Marke 12.41 42 43. Because he is no accepter of persons Acts 10. that is Reas 1 for any outward thing for he accepts for inward It is borrowed from Judges who being corrupt are swayed not with the uprightnesse of the cause but with the person his place his honor his riches and such like which being denyed in God shewes why he accepts not the wicked Because he looks not as man looks Reas 2 upon outward things This will serve to check a corruption in our times Vse 1 and not in ours onely but that which hath ever beene in all ages great men nobles and Princes wealthy and worshipfull personages perswade themselves so are soothed up by their flatterers that a little thing from them is greatly accepted of God a few cold prayers a little devotion a carlesse hearing shall be accepted from them though they never trouble themselves for the true feare of God and to worke righteousnesse whereas first in reason there is more due to God where he hath given more But why should he accept lesse from them because they are great as if he were an accepter of persons or as if they were or could be great in respect of him Let no estate hinder a man from this service Vse 2 for the best excuseth not the meanest makes us no lesse acceptable VERSE X. 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 Hosts neither will I accept an offering at your hand WHo is there among you Here is the rejecting of them and their sacrifices threatened which is the maine point in the verse but in the former part as divers of the learned doe so take it he returnes unto his former expostulation reproving the priests for their ingratitude and corruption of his worship And then it will be read who is there among you that will shut the doores or doe you kindle fire on my altar for nothing And some expound it that the Priests would not so much as shut the doores till they had their wages payed others that they did nothing in Gods service but they were rewarded for God arguing their unthankfulnesse to him by his bounty to them But others take the words as they are here read both more agreeable to the originall as also more squaring to the present matter to shew how he rejected them and their sacrifice when he wisheth that some body would shut the doores of the Temple or that they would offer none at all and so keepe out the Priests that they could not come to sacrifice any thing upon his Altar which he did so distaste and dislike and so it is I would rather you should not offer at all then as you doe For the particular words And kindle not fire upon mine Altar q.d. that yee might not come to offer upon mine altar kindle not my altar so in the originall a Metonymia In vaine id est to no end the word signifieth freely Job 1.9 for nothing so unjustly without cause Psal 69.5 so scotfree without punishment Prov. 1.11 to no end or purpose Job 2.3 Pro. 1.17 so here I have no pleasure in you The former is a wish this is the reason of the wish All is in vaine and to no end because I like not you and will none your sacrifices he shews that he esteemed not these offerings not from the nature but from the minde of him who did offer them If he were indued with piety and holinesse God would accept his offerings and service If otherwise God would take no delight in them for all their offerings Neither will I accept an offering at your hands These offerings he simply refuseth not being things he had commanded but because they were offered by them qd I am so farre from accepting at your hands these corrupt and imperfect sacrifices that if they were never so perfect and agreeing to the lawes of men prescribed yet I would not accept you please me not your gifts and offerings cannot be accepted of me here is first a wish and the reason of it he wished that they would offer no sacrifices to him at all rather doe him no service then doe it as they did The Lord had rather have no service done unto him of the sonnes of Men Doctrine then to have it done carelessely and negligently corruptly and not as he hath commanded it So is it manifest from this place as from that Isaiah 1.11 12 13 and 58.1 2 and 66.3 Math. 7.22 and 6.1 5 16. Because this argues contempt of God and as we may speak Reas 1 of his person yea often times more contempt then not to doe the works of his service at all for where any man is duly respected either for love or feare there the duties and offices to bee performed unto him are done neither negligently nor carelesly as the child that honours his father the servant that feares his master doe with all diligence and care their dutyes Where they are done coldly or cursarily there is not the respect of the person that should be Againe dutyes may be omitted without contempt as of ignorance not knowing what a man ought to doe of infirmity or an erronious conscience because hee thinks he may not doe that which he can not doe in all perfection But to doe them carelesly and that wittingly with corruption can have no such excuse and so more contempt Because the Lord hath no need of the sacrifice and service of men a man cannot be profitable to him Reas 2 as hee may be to his neighbour It is nothing to him that thou art righteous that thou prayest or performest any other service unto him Job 22.2 May a man be profitable unto God as he that is wise may be profitable to himselfe therefore he as a rich King values not the gift but the mind of the giver he looks more to the manner of doing than the deed he respects more the heart than the hand the inward affection than the outward action No marvell then if he had rather have nothing than carelesly and corruptly done And this made him esteeme more of the Widows two farthings and mytes than of the rich mens treasure * Deus puram magis conscientiam exaudit quà m preces August contr lit Petil. Donat. lib. 2. cap. 53. God rather heares a pure conscience than prayers Phil. 1.15 Object 16 18. better Christ be preached any wayes than not at all It is better in regard of others Sol. who have the benefit of it and to whom by such leaden and
ground of all duties Reas 1 specially of the cheerefull ready diligent performing of them and the cost which men think nothing too much of where they love Parents to their Children the Wife to the Husband Now no naturall and wicked men have the love of God or can have it for it is a supernaturall gift therefore no marvell if they deale thus Because the motives of these duties Reas 2 and the manner of doing them are the benefits received and the blessings and rewards to come upon them that doe them so Now naturall and wicked men want spirituall eyes to see God the giver of all that they have and the reward for things to come and what profit the service of God brings to them then no marvell though they think all too much Micha 6.6 7. here are hypocrites that thought not great things too much for God Object This they offered but they never did it It may be a question Sol. if God would have taken them at their word whether they would have performed or no for many promise largely that are short enough in performing But admit they would yet that they would not have done it for any service to God at all but only for a safeguard to themselves and their sinnes The Prophet threatned them with the judgments of God if they did not returne from their sinnes they thinking to save themselves and keepe their sinnes which were so deare unto them offer thus liberally and it may be would have given so but it was not for God but themselves As the Mariner in a storme or danger and the traveller when he is beset with theeves will cast away liberally This teacheth that there are a great company of men in the Church who are but meere naturall men at the best Vse 1 but hypocrites in the Church seeing so many find and professe themselves to find such tediousnesse and wearines in the service of God thinking the time too much the paines too great the cost very burdensome weary of Sabboths and the times and places of exercises can be content to serve with ease but not with any strictnes or as they account it inconvenience a little labor happily but no cost without grudging To whom the Sabboth when it commeth is like to a bad guest whose departure is farre more welcome to them then his comming so is the end more acceptable then the beginning and every houre is a day till it be over others thinke it was ordained for their ease and refreshing from their labors and not for Gods service and therefore thinke it too much to give the whole day to God too much to heare twice but intolerable they should be bound to make care of it in the whole in private besides the publique service Quae diabolus imperavit quam laboriosa quam gravia nee difficultas fuit ejus man datis impedimentū Chry. ho. 19. ad P. Ant. many masters are there who thinke much to give to God a whole Sabboth who will not remit their servants a piece of one of the six dayes Many a servant who can be content to toile himselfe more that day with the workes of pleasure and the workes of Sathan then in the week with the works of his Master but thinks every thing too much for God as Chrysostome What commands doth the Devill lay on man how laborious how grievous yet the difficulty is no impediment to his commands But here a little thing hinders and they thinke all too much how much more shew they themselves wicked men who like Judas finde fault with others care or cost in the service of God and draw others with them into the same opinion to thinke it is too much when it is short of that that is expressely required To teach every man Vse 2 when he finds any such wearinesse in the service of God his heart thinking too much of his cost and pains to censure it in himselfe as a relique of the naturall man whether it come of himselfe or he be drawn unto it by others as the Disciples were by Judas and to humble himself for it for it cannot be good comming from this and men cannot gather figs of thornes nor grapes of thistles to judge it to come from this that his love is unperfect as his knowledge is but in part or from this that he hath not the feeling of Gods love his bounty and mercy towards him as he ought neither knows the fruit of this service To teach every one to labor against this corruption and to withstand it Vse 3 that it sease not upon him seeing God taxeth these for it for wherefore else but that we should avoid it and never think either paines or time or cost too much in his service and worship for which purpose two things must we labor for one the love of God for nothing will we think enough then for him as Jacob and Shechem another delight in the duties Isaiah 58.13 Psal 122.1 John 6.34 give me a man that delights in any thing and all is not enough for it And ye have snuffed at it Their gesture which as it noteth their unwillingnesse so taken as some doe take it for panting then it signifies their arrogant dissembling by which they made shew as if they had brought most excellent sacrifices when they were nothing and brought nothing but wilde and base sacrifices to God It is a grievous sinne for men to make shew of great care and diligence in the service and worship of God Doctr. and indeed doe nothing lesse Men cannot abide it specially an upright and plain dealing man Prov. 29.27 much lesse God that is righteousnes it selfe Ezek. 14.7.8 Isaiah 58.2 3. Psal 5.6 Acts 5. Because it is grosse hypocrisie Reas 1 and so abominable unto the Lord who as he is a most simple essence most holy and pure cannot endure such doubling Because offences which are done openly and committed apparently doe nor so much offend a generous and valiant minde and man Reas 2 as when they are done by craft and dissembling the reasons because the former argues the audaciousnesse and impudence of the actor the latter the great contempt and irrision of him which is so provoked This will convince many of grosse sinne before God who make such shew of great service of God Vse 1 and yet doe nothing lesse To say little of Papists as of Monks who commend their manner of worship or services who brag that they are continually in prayer that they rise in the night season with the hazard of their health to keep watch for the salvation of others and waste their bodies with watchings fastings and other exercises yet they think it skils not much what manner of prayers how without affection being but as Basil speaketh like the lowing of so many oxen though they be never so barbarous yet God will accept As the Pope provided for his idle and unlearned Priests by his Canon Quod verba Dei non debent
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 cōmendations 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
savour not religion hate them only because they expect they should be more holy then others and though they cannot conceive all the diligence they ought to have in their places yet suppose they ought to do farre more then they do and even those who now love them if God ever call them will hate them to the full And if they should bee laid in their graves with the love of them yet when they shall meet in hell when their eyes shall be opened to their cost they shall be ready to teare one another for hatred and malice having been the cause of the perishing one of another As generally in all things it is usuall with God to make that a snare to the wicked whereby he sought good to himselfe so will he make that a shame whereby they sought honour To teach the Ministers if they be in contempt Vse 3 as who is out of it to consider the cause of it for as they say it is the cause that makes the Martyr not the suffering so in this the cause affoords comfort or woe If it be for the faithfull performance of a mans place by instructing perswading and reproving there is comfort in it and he may say as Job 31.35.36 But if in examining his heart and wayes it be for the contrary if he would either remove the present or prevent that is to come he must repent and reforme for if he continue God hath said it hee will make him despised The world will tell him happily that the way to favour and love and account is to be corrupt carelesse in his place to do somewhat and not much Balak told Balaam so Num. 24.11 but he speaketh like an heathen King and they as deceivers Have I also You begun and broke covenant with me and now I have broken with you not I but you began first I onely followed The Lord never breakes covenant with man Doctrine unlesse he first breake covenant with him he never denies them any blessing promised but when they first deny him the duties promised and do not performe them when they have begun he will follow after So is it here and 1 Sam. 2.30 2 Chron. 15.2 He went out to meet Asa and said unto him O Asa and all Iudea and Benjamin heare yee me The Lord is with you while yee be with him and if yee seeke him he will be found of you but if yee forsake him he will forsak you Jer. 22.13.16.17 c. Because he is immutable Reason 1 and without change all the while then they are the same and do performe duties to him he will not be otherwise because then should he change which is not possible But they having once changed they are not the parties to whom he made such promises and so he neither will nor doth performe them Because he is most just Reason 2 yea Justice it selfe one that gives Suum cuique Now while a man performes his promise and cleaves to God he will not with-hold or forsake any thing for promise is debt To teach what is the cause why man often enjoyeth not many of the blessings which are promised Vse 1 The cause is not in God not that he hath promised more then he can performe for he is all-sufficient nor more then he thought fit for he is most wise in promising as well as performing Nor as men who promise rashly that they cannot spare and after repent themselves none of these nor the like in God are the cause of it but it is in man himselfe for he hath stript himselfe of all interest and right unto the promises of God because he hath first forsaken him and dealt unfaithfully with him Many a man in want of his things he had thought he had had a promise for and being impatient through his corruption is like a sicke man of a feaver accusing his meat rather then his palate so he will accuse God rather then himselfe But he must accuse himselfe seeing God never did neither can break with any who have not broken first with him Many a man finds he wanteth or is deprived of many graces he had and good things he possessed as health liberty comforts and such like he calleth upon God for them and thinkes to receive because of the large promises God hath made And all the while he never thinks that he is not the man to whom the promises are made or at least though he did once make a covenant with him yet he is not the man because he hath not performed his condition Like Israel Isai 59.1.2 Behold the Lords hand is not shortned that it cannot save neither his care heavie that he cannot hear But your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare Vse 2 To instruct a man how he may enjoy the blessings and promises of God whether one or other he must keep promise with him and performe all the conditions on his part It is in him to have them or reject them from himselfe for if he performe his conditions God will not faile in his else he must heare what David heard 2 Sam. 12.8 Then Gods faithfulnesse dependeth on mans Object Not his faithfulnesse but his performance Answ for he may be faithfull and is undoubtedly still without the performance as he is a faithfull man who never performeth condition with another when they had broken their conditions of his performing of covenant as before I made you to be despised It was others malice and corruption but Gods judgement Doctrine As other judgements which befall men so this of hatred and contempt and reproach it comes from God though man be the instrument of it therefore saith God I have made you vile Jerem. 23.40 Psal 44.13.14 and 107.40 2 Sam. 16.10 Reason Because all evill as in the City so in every place comes from the Lord Amos 3.6 the evill of punishment Now such is this A question may be made whether this be a sinne or no Quest If it be how should God be free from sinne when he hath his hand in that which man doing sinneth It is not simply a sinne to despise the wicked Answ for it is a marke of the child of God Psal 15.4 To hate the wicked for his wickednesse so it be done simply and onely for that he set at naught all wicked persons as well as one and not this and that onely from whom perhaps he hath received some wrong or whose outward state is contemptible in the world But if man sinne in it and hate the person rather then his wickednesse and doe it in the malice and corruption of his heart yet is God free from sin because as Augustine speaketh of that of Shemei Deus non est tam Author quam ordinator The disposer of his corruption not the Author of it for they having this venome by nature to hate and contempt God leaving them as he justly may to their owne
they hold out against him or humble themselves in them manifested as here so Isa 1.5 and 30.1 2. and 38.5 Jer. 5.3 and 31.18 Jonah 3.10 Because he might know to lessen or encrease them Reas 1 how to remove them or renew them As the gold-finers when they have put their metall into the furnace looke ever and anon how it purifies or how the drosse cleaves to it they may put out or put further in adde more coales or blow more vehemently So in this affliction is the furnace Because he hath tyed himselfe unto this by his word and promise to heare and regard their prayers and repentance Reas 2 when his judgments or chastisements drive them to see and acknowledge their sinnes 2 Chron. 7.14 15. If my people which are called by my Name humble themselves and pray and turne from their wicked wayes and seeke my face then will I heare from Heaven and will forgive their sinne and will heale their Land Now mine eyes shall be open and my eares attent to the prayer that is made in this place For the time past Vse 1 the time of our late judgment of the Plague if it may be counted late which is yet upon us the Lord hath taken notice of every mans profiting or not profiting by it either how he was humbled or how he still held out whether as Ephraim whether he lamented his sinnes and turned to God or as Edom he held out and promised to himselfe the repairing of any losse whatsoever of his wealth by following his Trade more closely of his wife that he may have another and money with her of his children he is young he may either have more or he is eased of the care and charges of them howsoever every mans carriage and fruit hath beene the Lord hath seene it which is matter of comfort to as many as have beene truely humbled the Lord hath seene their hearts heard their prayers accepted their repentance the fruit whereof they now enjoy that they live to praise God Isa 38.19 But it is matter of terrour to as many as either contemned this duty in others making the publick humiliation a meanes or cause of encreasing the Plague or neglected it in themselves or performed it onely in subtilty making a shew of that they had not seeming to be truely humbled and willing to forsake their sinnes when it was but in cunning to get his hand removed which seemeth to have beene the state of most which howsoever it was not so well discerned then yet it hath appeared since even to every man Hyemis lucrum tunc maximè demonstratur cum illa praeteriret namque vernantes segetes foliis ac fructu affluentes arbores per ipsum aspectum clamant utilitatem sibi ex hyeme factam Chrysost ad P. A. Ho. 18. Item è contra For the benefit of the Winter is chiefly seene when Winter is gone for the springing plants and the trees cloathed with leaves and fruit tell us by their pleasant shew how they gained by winter And if men then God much more be not then deceived God is not mocked And as his taking knowledge of the humiliation of the good be to reward them what of your deceits but to recompence Though Pharaoh deceived often and his owne person escaped yet the Lord paid him home at last in the Red Sea For the present time Vse 2 or that is to come in every judgment and affliction whether poverty banishment reproach disgrace disease or any other thing the Lord he takes notice how thou art affected in them whether thou art patient or murmuring whether thou art comfortable or heartlesse whether using lawfull meanes or unlawfull whether trusting in them or relying upon him Then see thou be the same in secret or when thou art turned to the wall as when the Minister or thy well affected friends are with thee not as many who have good words shew great patience before some men either that the Minister might praise them at their burialls or others might commend them after they were gone from them But thinke when they are gone the Lord stands by thy beds side or is in thy secret closet yea in the secrets of thy heart and takes notice of all things at all times Wicked men Doctrine the posterity of Esau when they are downe and decayed impoverished or any way afflicted thinke to repaire themselves to overcome the judgment and recover themselves of themselves and by meanes they like of and pleaseth their humour without seeking the Lord manifested by these Edomites also by the Ephraimites the most of them and the worst Isa 9.9 who said in their pride stoutnesse of heart the bricks are fallen downe but we will build with hewen stones Because they see these meanes to prosper oftentimes Reas 1 by the indulgence or rather the anger of God Quando nihil est infaelicius faelicitate peccantium quae poenalis nutritur impuritas mala voluntas velut hostis interior roboretur Aug. Epist St. Marcell which if they be crosse at any times they impute but to want of craft and power Because they are ignorant of God Reas 2 the Authour of their trouble and impute it to fortune or other second causes which they doubt not but of themselves and by such meanes to fortifie themselves against and to repaire and recover that they have lost Because they are no wayes well perswaded of God Reas 3 neither his power nor his will but as they are privy unto themselves they have contemned him so in the height of reason they see it is just he should contemne them This being so consider if we have not many wicked men Vse 1 many Edomites who are desirous and doe practise to raise up themselves without the Lord by unlawfull meanes and never humble themselves to him and if formally they doe this yet trust more to these Amongst these the chiefe are our Papists who having their mountaines and Monasteries laid waste their habitations made a wildernesse for Dragons and being impoverished by the just judgment of God upon them for their Idolatry and mysticall enmity against Christ by the hand of King Henry 8. in policy and of Qu. Elizabeth of blessed memory in piety and policy they resisting of God as if they were stronger than he have assayed as heretofore so of late to renew and reedifie their desolations But by what meanes not precibus lachrymis the weapons of the Church but by fire and sword by fraud and cruelty seeking to build againe their desolate places and to lay the foundation of them in the blood of the King and his seed the Peeres and Prelacy the Gentry and Commons of the Land all which is without God for he will build his Church sanguine Martyrum by the blood of Martyrs shed by others not by the blood shed by these who account themselves Martyrs And though some deny that they are not all such and that it is against
Doctr. by what meanes or howsoever ought to give the praise and glory of it to God so here taught what to doe Psal 50.15 Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Hosea 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the worke of our hands ye are our Gods for in thee the fatherlesse findeth mercy Examples of Moses and Miriam with the people Exod. 15. Of Barak and Deborah Judg. 5. Of Ester and the Jewes Ester 8. of Hezekiah Isa 38. Because it is he alone who is the deliverer and Saviour of his people meanes he often affords them Reas 1 and meanes they use and must lest they tempt God but that meanes are not effectuall it is ever from him else why one and the same meanes bring to some deliverance to others none Hence Psal 144.10 It is he that giveth salvation to Kings who delivereth David his servant from the hurtfull sword Because in this as in all other benefits Reas 2 it is the high way to obtaine moe and new deliverances when we pay the old we run on a new score as men are incouraged to helpe when they receive their just glory for that is past so God is drawne on as it were to bestow new This serves to reprove the common practise of men Vse 1 who are ready to give and doe give the glory of all their deliverances to others then God and not to him If victory in war they ascribe it to the wisdome and power of such and such and oft-times ready to make war among themselves for the honour of the day when God is never thought on In other preservation or establishment to the wisdome of their gravest and experienced Senate from sicknesse to Physitians and such other meanes not at all to the Lord never magnifie nor praise him God seldome made mention of or only cursorily and because of those who are present for which cause he oft taketh from them their meanes that either they may perish in new dangers or else more sensibly discerne that it is he that gives deliverance To instruct all and every one Vse 2 to give the glory and praise of all their deliverances whatsoever unto God and to magnifie his name for them Particular deliverances from danger and sicknesse and such like every man must magnifie God and his Name for it our first seeking in danger should be to him and he should be the first we should praise for the deliverance not as many that doe both send first for the Physitian before they send up to God agree with him before with God and praise him oftner to men then ever they did God But it should not be so he should be magnified principally and chiefely Yea every one for our generall deliverances of which we are all partners should magnifie him of which we may say as Jer. 23.7 8. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the Children of Israel out of the Land of Aegypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North Country and from all Countreyes whither I had driven them they shall dwel in their own Land Many are the deliverances we have had and this nation from the tyranny of Romes Church at the death of Queen Mary from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland from the treason of the Duke of Norfolke and Queene of Scots from that of Babington and his fellowes from Arden Somervile Parry Cullen Lopes Squire and such like yet now to this that it may be said the Lord lives that hath delivered his Church from any one or all the former but from the cruell bloody and desperate unmatchable plot of our wicked papists which is the Lords only because the cariage of the thing was his that he would have it wholly ascribed to him Therefore we may say the Lord hath magnified himselfe many wayes but now he hath surmounted them all we ought then to magnifie him and give the glory of it to him not in word only but for ever in deed The Parliament King and Commons to make lawes more for his glory against Sabboth breaking Oathes Drunkennesse Usury Oppression to further his Church and to remove stumbling blockes The Judges to execute them Deus exonerans onerat Bern. without sparing and partiallity All to obey God more constantly and man for God For disburthening us of the danger and feare he burthens us with more obedience and thankfulnesse This all should doe yet if it be not in generall let every one for himself and his family as Joshua and mourn for the sinnes of the time God will marke him when he brings a generall Plague Ezechiel 9. In times of danger many are petentes few promittentes most few persolventes But we must not onely aske deliverance but promise new obedience and perform our vows else let us looke for that Mat. 23.37 38. VERSE VI. 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 sayth the Lord of Hostes unto you O Priests that despise my Name and yee say Wherein have we despised thy Name WEE have seen the first sinne reproved in this people together with the arguing of it and the evincing of them of it The second followeth from this to the ninth verse It is contempt and prophanation of Gods service and worship and in it as in the former we have first Gods accusation secondly the debating of it And in this first their answer and excuse secondly Gods reply manifestly evicting them of it In Gods accusation we consider the vice he accuseth them of secondly the persons In the first the thing and the reason of it which is first set down then applyed The ground is a plaine Axiome in nature or a rule of nature A Sonne honoureth his Father Though the handling of these duties seeme not so essentiall to this place ayming at his own honor rather then theirs yet it being so necessary and the contempt so great it shall not be amisse to stand upon it The coherence and meaning is plaine we must speake first of the duty then of party to them The duty is first inward reverence a reverent affection to them Children sonnes and daughters Doctr. must inwardly reverence their parents carry reverent affections and opinions towards them This is a speciall part of honour to be performed to them Solomon makes it the part of a wicked childe to despise his mother Prov. 15.20 he commands not to despise the mother no not when she is old Prov. 23.22 he threatens a fearfull curse from God to such Pro. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of
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
times have in Gods Rols long Records against them yea great inditments they must plead guilty to for which some of their fellows have answered already for if he that deceives another or defrauds and oppresseth him shall not escape he lesse that deales so with his master But say he spends it not but convert it to his owne use and inrich himself by it he is more bound to make restitution or let him suspect that of Augustine shall be true * Non remittitur peccatū nisi restituitur ablatum August The sinne is not pardoned unlesse the theft be restored and as long as he keeps it he keeps Gods curse with it prosper he never so well for a while and if he leave it to his that it will be a sparke to burne up his house and substance in his sight he shall leave the curse of God with it to his wife and children when he is burning in Hell for it and other sins yet if many be free from this kind of unfaithfulnes yet how few can wash their hands from the other not upholding encreasing their masters state and condition the Apostle forbad not only stealing and pilfering but commands all good faithfulnesse that they by all meanes possible should encrease it by all their diligence skill and speech when as they have beene sloathfull and negligent when they have by their carelesnesse lost their master somewhat which might honestly have been had or not prevented some losse by their wisdome and forecast if they saw it comming yea when they have murmured to breake their sleeps or mend their pace to be are the heat in the day and the frost in the night for their Masters speciall advantage and honest gaine they have not performed this faithfulnesse in all these things looke upon your reckonings your guilty consciences and know you that if God will recompence your wrong to your master Col. 3.25 he will much more recompence you for them if you repent not Now the cause of this unfaithfulnesse to say nothing of Gods retribution and servants corrupt bearts is to be found in some because they doe not take strait accounts of their servants but do it negligently or seldome by which he is imboldened to spend or inabled to shift when his account is to be given Secondly in others because they passe over apparent unfaithfulnes in some of their servants without due correction and punishment and so other of their fellows themselves are heartned to the like when they have no feare of God nor feel nothing from their Masters after their deserts Thirdly from parents that allowed them to spend and brought them up idly before ever they bound them from many a master who would be content his eldest servant should keep good fellowship and company and spend of his owne to bring them customers by which the rest have their teeth set on edge in their corruptions and Gods hand is against them to punish them by others when they had no care of the former Fourthly because they had no care to take such servants as are religious and towardly and such as know how to be faithfull nor yet to teach them any religion when they have them that they might learne to be faithfull of conscience and not for other sinister respect and so when they have no care with Abraham to teach their servants to be faithfull with God no marvell though they be unfaithfull to them in their states bodies children and in all things This may instruct Vse 2 and perswade servants to perform faithfulnesse to their masters for the time to come and to repent make them recompence for that is past if they see their sinne if in mis-spending their masters goods at home or abroad if by negligence losing him commodity or by hindring of it or for want of diligence not advancing it sorrow and mourne for that is past as it is a sin against God and man and make thy master amends by a double care and diligence in thy service else make account that thy sinne stands upon the score against thee for a judgement to come And if thy unfaithfulnes hath been so great that thou hast appropriated his goods unto thy selfe looke whether thou be in his service or out that thou make him recompence and give him his owne againe make him restitution or else all shall not be accepted of God while thou hast his goods in thy hand looke how many pence or pounds so many witnesses against thee yea so many as call for a curse upon the rest of thy substance thou either hast or may have And for other servants let if not conscience restrain them yet this that thou must make restitution or never have remission before God besides the guilt and gall of thy conscience if thou go not asleepe to hell finally let servants in all things shew all good faithfulnesse specially such as have any taste of religion that you may adorn the doctrine of Christ that you make not the wicked scoffe at your profession and the good justly tax you of hypocrisie Chrysost Hom. 16. in Tim. hath these words If not otherwise yet as servants obey and respect their masters so let us the Lord. They expose their lives for their ease it is their work and study to care for their masters the things of their masters they care for all the day but a little part for their owne would God we could this exhort upon as good ground true sure it is so it should be and thus faithfull should every one be and if you be look for Gods blessing by like servants and a reward hereafter with the good servants if you be such of conscience and for the Lord. His Master As we have seen the duty and feare so we must see the parties to whom it is due to be performed To their Master whatsoever he may be so he be their Master it skils not to him must they performe it Servants must give this feare Doctrine and performe all these duties to him that is their Master be he what he may be or let them be what they can be yet while they are servants and they Masters they must performe it say he be in birth in parts in graces in religion inferiour to them say he be cruell and churlish a very Nabal say he be prophane and irreligious an Atheist or Hereticke yet they must feare and in feare performe these duties to them this is that the Apostle speaketh 1 Pet. 2.18 and 1 Tim. 6.1 To what servants speaketh the Apostle to such as did beleeve and were come to the knowledge of the truth of what masters such as yet were enemies to God and his truth loved not knew not had not tasted of the truth Laban was an Idolater yet did Jacob give him faithfull service and all duty yea a churlish and deceitfull unconscionable Master Potiphar was an heathen yet Joseph feared him and served him faithfully The Prophet never forbade Naaman
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
who will not now open their eyes when there is time and while the multitude of blessings they enjoy by Gods gracious government doth invite them to serve and feare him yea I say it shall be just and right that their eyes shall be opened by the multitude of torments which must continue for ever But of you who heare me this day let mee hope better things nay let mee see them If I be a Master God is a Master secondly by covenant specially in this place for he speakes to such as professe him and his worship and such as were in his Church and had made a covenant with him as his subjects he their God and Lord. Psal 50.5 Jer. 50.5 In the Church all ought to obey God Doctr. because of the covenant they have made with him being in that speciall manner his servants having covenanted with him that he should bee their God and they would be his people Psal 50.7.14 Jer. 3.4 5. Isaiah 48.1 2. Luke 6.46 Because if the former Reas 1 and for the former reason more for this when God hath taken them so nigh to himselfe in speciall place For if all subjects owe duty and obedience more they whom the King takes into his owne House and Court into his Chamber of presence So if all that are in the world bee the Lords Kingdome and ought to serve and obey him and are bound by his generall government and protection more those whom he hath taken into his Church his House his Court and his Chamber of presence and imployed them to some speciall service and office about his person as it were Because Reas 2 if they be covenant servants and that be professed then must they remember their conditions for without them no covenant is made and the condition on their parts is to serve and obey him and this very common honesty and servility requires of every servant Because God tooke them into covenant Reas 3 not as men doe commonly their servants then when they were able to doe him service and looke before they agree with them what service they are able to performe them but God saith Chrysostome farre otherwise he receives them into covenant when they are able to doe nothing and maintaines them long before they can doe any thing therefore reason they should doe him service when they are able A reproofe of many men Vse 1 who live more disobedient and rebellious in the Church then thousand heathens have done out of it who onely are Gods servants at large and yet doe they out goe them in many things in the outward service and subjection to God according to the law of nature he hath ingrafted into them Many sinnes thousands of them would have blushed to have heard tell of and been marvellous ashamed only to speake of them without detestation which these in the Church and for all their covenant shame not to doe and blush not to brag of them Questionlesse as the same sinnes are graater in the Church then out of it for ignorance excuseth à tanto though not à toto so the same and greater shall have greater punishment howsoever they may carry it out for a time Yea and howsoever some dream all in the Church must needs be saved though the multitude without be condemned yet they shall find as it is Math. 11.22 24. so it shall be easier for those heathen then for them lesser shall their torments be in Hell To instruct every man in the Church Vse 2 who is Gods covenant servant having made a covenant with him with the sacraments and by them that he ought to serve and obey him with all faithfulnesse and diligence So doe masters looke for from their covenant servants so will servants of any honesty doe with their masters So God expects so should they performe It is not the boasting of their baptisme and comming to the Lords Supper the renewing of their covenant that will be profitable unto them when they performe not their conditions to renounce the enemies of God and to serve him Nay it will be their shame greater reproach because while they boast of the covenant they shew themselves covenant breakers such as common honesty would blush at the sin of Gentiles who were given up to a reprobate sence Ro. 1.30 If any man imagine that these set him at liberty that is carnall liberty he marvellously deceives himselfe Truth it is that it is true liberty for the service of God is most true liberty but it is not their carnall liberty to doe as they list but to follow the command of God as the Centurions servants for they have their presse money or souldiers oath given unto them yea and being so nigh brought to him they owe more service for their more honour more obedience he that imagineth it is an easie life to be a Courtier to be imployed about the Kings person in his presence or bed chamber doth much deceive himselfe as ignorant of such things for though they have more honour more favour and obtaine many speciall suits for themselves and friends yet they have more labour more watching yea more diligence and industry is looked for from them and they usually performe so in this in the Church Gods Court there is more honour more comfort more suits obtained but more service required or at least more bonds of this service more reason they should performe it That Chrysost urgeth touching virginity of a woman a virgin and married may be here applyed that if there be any liberty to mind earthly things to follow the pleasures of the world and such things it is to those who are out of the Church not to those who are in it further then helps them to this service Where is my feare Wee have seen the reasons why this is due and why God doth chalenge it wee must now see the duty and this is servile feare feare in generall is but the expectation of an imminent evill this feare rises from the consideration of the power and justice of God And of this first a man ought to performe and give it to God Secondly the effects of it Of the differences were spoken before The servants of God howsoever they be servants even in the Church ought to feare him Doctr. that is to serve him and avoyd the evils he hath forbidden them for fear of his power and justice Jer. 5.22 and 10.7 Math. 10.28 Psal 33.8 2 Cor. 5.10 11. Rom. 11.20 Revelat. 15.4 Because he is able Reas 1 as he made them with a word and the whole world at first so to destroy them and bring them to nought with a word when they displease and provoke him Now in reason as naturall men as Tully said doe more regard what he can doe to them in whose power they are then what he will doe with them For being able he may when he will come upon them and destroy them but being willing and not able he cnnot at his will so in
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
their hearts Vse 2 howsoever they serve him not with their bodies and they doubt not but God will accept them The Lords day is a day God hath required men to doe him publique service in how many spend that day either in journeying for some small affaires or withdrawing themselves upon some small occasion and yet tell us they doubt not but God will accept their thoughts and their heart as they ride or the like as if he that dishonors God in his body could honor him in his heart at one the same time or if he could he would accept it As if he could serve him within that rebels against him without As if a child or servant could think to perswade his father or master that hee respected and served him in his heart when he disobeyed and dishonoured him in all his outward carriage and did not that he bade him Nay the contrary is most true so for alms that it is enough to looke upon the poore rufully and speake mournfully to them and seeme to have affections within but their goods they bestow upon harlots and vaine persons their labour and strength upon them And yet they thinke God will accept their heart as if a subject should pretend a loyall heart to his Prince and thinke to be accepted for it when he gives his goods and spends his strength in a service against him serving his Enemy Here is condemned all lame service of God Vse 3 when men will give their bodyes but reserve their hearts from him they will come before him and draw neere to him with the outward man heare the word pray and offer him prayses and receive the sacraments but in the meane time their hearts are absent they are without their soule for all things are done without understanding praying and hearing c. they were as good be done in a strange tongue in respect of them yea better for they had the more excuse Their affections which are as their hands either to receive that is offered to them or to hold up that which they bring to God are so full of their covetousnesse and worldlinesse of their feares joyes severall pleasures and delights that they can receive nothing else but whatsoever is offered them is as water powered upon a vessell that hath the mouth full stopped and so all runneth by or if they receive a little yet their pleasures or covetousnesse or such like doe soon exclude them or choak them as thornes doe the corne or seed To reach every man to endeavour Vse 4 and performe services to God both in body and soule as 1 Cor. 6.20 seeing his right is to one as well as the other and the giving of him one condemns a man for not giving of him the other If God was so angry with Ananias and Sapphira that he divided them because they had devided that which they ought to have given whole unto him how will he accept a man that shall divide himselfe when he comes to him Their heart is divided now shall they be found faulty Hosea 10.2 we must bring both body and soule to the service of God to pray with the mouth and to pray with the understanding to hear with the eare and to speake with the heart for the body hath both os and aures to speak to God and to hear him Men must give God the bodily presence when hee calleth for it they must come to his service but they may not leave their hearts behinde them or suffer them to be carried away when they are present but leave every thing when they come behind them that may hinder them as Abraham did at the foot of the mount yea when they would fall upon his service as the fowls would upon Abrahams sacrifice Gen. 15.11 drive them away and performe all duties with the whole man that it may be a whole and so an acceptable sacrifice 2 Sam. 5.8 And sicke Sick sacrifices of beasts were condemned to shew how God dislikes that service that is without spirit and affection faintly and drowsily performed Sick service God dislikes Doctrine when things are performed without spirit and affection when the duties are done without zeal and fervencie without alacritie and cheerfulnesse This was the reason why Aaron and his sons would not eat the sin-offering because they could not doe it cheerfully Levit. 10.19 Hee would have all things done cheerfully fervently zealously Isaiah 58.13 1 Cor. 9.17 Rom. 12.8 11. 2 Cor. 9.7 Eccles 11.1 Because when things are done dully and coldly by one Reas it argues little account of Gods Person and small desire of the things he hath but the contrary is when they are done fervently and busily when a man sets his heart to the work as that Dan. 6.14 when as the cold and carelesse performing of these things argues no account nor love to God and his service no marvell then though he dislike it and contrariwise accept it being done with fervencie This condemneth those who condemn zeal fervencie Vse 1 and heat in the service of God To teach every man to labour to doe all things in the service and fear of God with zeal alacritie and earnestnesse Vse 2 not to goe about it as sick men doe about the works of their callings faintly and feebly but earnestly whether they pray or preach hear or give almes whether for a short time or long It is not enough that the Lords day be kept that the Word is heard and preached that the Prayers be made almes given and such like unlesse they have that affection which God requires and be done with that sense and feeling that zeal and fervencie which is fitting The work is common to hypocrites and profane men with the Children of God the affection is proper to his owne not that the other have not the naturall affection but that they have not the sanctified affection Their affections are about worldly things pleasant or profitable these about pirituall things As the vaine men or worldly men are tickled and marvellously affected with the things they goe about so ought men in the service of God And though happily it is not to be attayned unto to have as fervent affections to the things of God as carnall men have to the things of the world because they are wholly carnall these but partly sanctified they have nothing to hinder them these have great hinderances and pull-backs even their own corruptions yet must they endeavour what they may to doe every thing with all cheerfulnesse and even grieve to see them goe about their sports and profits their delight and gaine with greater spirits and more cheerfully then themselves about these holy things yea let it grieve them that they themselves follow worldly things more eagerly and affectionately then spirituall things and find greater chearfulnesse in the one then in the other And so things done drowsily and heavily without cheerfulnesse shall not be accepted But what if this affection be wanting Quest shall a man
us then the other though the other dishonour God as much and doe as much hurt These and many such things argue directly the corruptions of men that preferre duties to men before duties to God Thus ought we to labor against this corruption and to strive to feare God Vse 2 to love him above all to make more conscience of dutyes to him then to men to be more grieved with sins that are against him then against others or our selves which will never be unlesse we get our carnall affection changed our carnall understanding reformed our partiall and preposterous judgement altered and get our affection sanctified out understanding enlightned our judgment rectified Then shall wee love him and the things he loves more grieve to offend him then the greatest man in the world to alienate him then the best friend in the world and more sorrow for it then shall we see him that is invisible as the Authour of all our blessings and praise him more than men then shall we measure sinnes not as they are against us but in themselves and against God against whom they are principaly committed and which makes them sinnes Not lae sio nostri but offensa Dei makes them sins therefore we should hate them those especially that least concerne our selves that our zeale may appeare to be a severity rightly grounded and judgment well informed as David Psal 69.9 The zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen upon me when for his owne he saith Psal 39.9 I was dumb and opened not my mouth because thou diddest it but Gods wrongs he could not brooke As Moses for himselfe was very meeke Numb 12.2 but Gods dishonour Exod. 32. made him exceeding hot Finally let us not be partiall and expresse it in exacting those duties of man that we are carelesse of performing in regard of God like that people Phil. 2.21 who sought nothing but their owne profit and for their person which overthroweth all both in Church and Common-wealth The thing he reproves them for as contemners of him is that they had offered that to him which they would not doe to man and an inferiour To offer unto God that which man will not accept Doctrine or to serve him as man will not be served and with such service as he would not serve man withall is a sinne and the contempt of him or preferring man and the duties to him before God and the duties to him is a sinne Matth. 15.6 2 Col. 2.20 21 22 23. Not because of the greatnesse of Gods mind Reas 1 who looks for so great things for he will be content even with small matters after a mans ability when there is a willing mind a Cup of cold water or a Widows Myte or a paire of Turtle-doves and yong Pidgeons But because of the basenesse of his conceit who gives and brings such things who having more and being able to bring better things yet brings them not as accounting this good enough Because it comes from the corruption of the heart Reas 2 now such as the root is such fruit it brings forth for as Job 14.4 Who can bring a cleane thing out of filthinesse there is not one So of this and such an egge such a bird Because it is against the royall law Reas 3 Thou shalt love the Lord with all thy heart c. Now as S. James in another case James 2.8 9. But if ye fulfill the royall law according to the Scripture which saith Thou shalt love thy neighbour as thy selfe ye doe well But if you regard the persons you commit sinne and are rebuked of the law as transgressors so in this being against the royall law accepting persons any before God must needs be evill and sinne To teach men to examine their lives and their practices Vse 1 and to search whether this sinne be not in them that though they be carefull of God as they perswade themselves yet they preferre man before him and use him so as they would not use man neither doe and as they know man would not accept To give some particulars they are to carry a Present to keepe or recover the favour of some man will they carry of the worst things they have such as they cannot well bestow otherwise they will not lest they should gaine displeasure rather than favour and yet for God and the uses he hath commanded they will offer that which they have no use for otherwise Are they not then guilty of this Will any man serve all his youth against his Prince as a Rebell and after in old age when he is unfit for service come and proffer him his endeavour and fidelity he will not lest he should be punished by him rather than accepted Or say he called for his service when he was in health and strength and he refused to worke with him will he offer it when he is weake and sick he will not lest he should be rejected and punished and yet his youth will he spend against God in the service of sin and Satan yea his strength and health though God called for it and challenged it and offer himselfe when he is in age weaknesse and sicknesse to doe him service And is he not guilty of this sinne Will a man when he is in a good estate in a flourishing and prosperous condition refuse the friendship and familiarity of another man and thinke when he is in misery to have it and enjoy it to his good and comfort he will not lest he be then scorned and rejected As Judges 11.7 Jephtha then answered the Elders of Gilead Did ye not hate me and expell me out of my fathers house How then come you unto me now in the time of your tribulation And yet many men refuse the friendship and familiarity of God by speaking to him in prayer and hearing him speake to them againe in preaching when they are in health wealth prosperity and flourishing estates and thinke he should not be strange to them when they are in sicknesse and trouble and affliction never searing what is threatned Prov. 1.24 25 26. Because I have called and ye refused I have stretched out mind hand and none would regard but ye have despised all my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth Are not these then guilty of this sinne And so in many other particulars which men practise may they see themselves if they deceive not their owne hearts that they are guilty even as this people and that God speaks to them also as well as to the Jews He that shall find himselfe guilty of this as who is he that shall bring his heart and life to this Touch-stone that shall not find himselfe exceedingly guilty this way must humble himselfe and repent himselfe for it as for other sinnes which stands not in the sorrowing for and disliking of that which is past but in
striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX 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 AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mencies vers 9. ad 14. or they are positive an inflicting of a curse vers 14. The first is double a rejecting of their prayers and sacrifices vers 9. and a rejecting of them who did pray or sacrifice vers 10. secondly a removing of his worship from them to the Gentiles vers 11 12 13. In this Verse is the rejecting of their prayers And now pray This some take to be an exhortation to Repentance and to seeke the Lord as Zephan 2.3 but some and the most understand this Ironicè by an Ironia and thinke it is spoken in derision like Isaiah 47.12 1 King 22.15 So here he commands nothing but derides them who thought thus to reconcile God by such sacrifices As if he had said Long may ye doe thus but prevaile nothing at all Pray before the Lord Some read entreate the face of God that is the favor of God for so is face taken for favor Psal 31.16 some read Pray to turne away the face of God that is his anger as Psal 34.16 some before the Lord to the Lord himself or in the place where he sheweth himself seeking unto him by prayer Psal 27.8 And of these this is the most probable That be may have mercy upon us He alludeth as it is thought to that Numb 6.35 .i. that he would be gracious and mercifull unto us forgive us our sinnes and multiply his mercies and blessings upon us upon us Prophet and people the Prophet putteth himselfe amongst the rest as partaker of the same miseries and troubles This hath been by your means Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people some referre this to the former part shewing that they should pray because they had been in fault It is true that they ought chiefest to seeke to turne to God that are authors of his wrath But then should this be taken by way of exhortation not upbrayding But this is referred of some to the latter shewing the reason why God will not heare nor accept because they are authors of this evill and therefore unfit to pray to God for the rest This hath been by your meanes by your fault hath this evill happened untous for it is not so much the fault of the people who bring such imperfect sacrifice to the Temple as yours who receive them for gaine and neither reprove the impiety of the people nor instruct their ignorance as by your office you ought Will he That is he will not the Interrogation denies more strongly Regard your persons will he accept your persons and faces To accept ones face is to shew himselfe courteous and gracious to any He will give to none of you nor accept your prayers That which was spoken closely by an Ironie and carried the face of a permission or command that is now plainly and without figures spoken shewing that he rejected both them and their sacrifices Saith the Lord of Hosts He that made all in Heaven and Earth and is ruler over all creatures the mighty Lord. As it were to meete with the bse conceit they had of God preferring every meane man before him In the first place of this covert rejecting of their prayers and first of the manner then the matter The manner is an ironicall speech or speech of derision It is lawfull for the Ministers of God Doctrine and for holy men to use Ironies that is scoffing speeches deriding taunts against the wicked For so is it here by the Prophet So Elijah 1 Kings 18.27 And at noone Eliiah mocked them and said cry aloud for he is a God either he talketh or pursueth his Enemies or is in his journey or it may be that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts
stony conduits God conveyeth the water of life as a Gardener doth water to his plants but it is not better in regard of them who doe it for it maketh their condemnation more grievous Judas preached condemnation to himselfe and yet no doubt converted some as the rest did Noah was glad he could get some to build his Arke himselfe and his sonnes being no workmen fit for it but it profited them not a whit that built it as good never have done it This may teach us what to judge of our Church-Papists Vse 1 who for feare of law avoiding of losse for escaping of imprisonment doe resort to our congregations without conscience and care they are worse than those who doe refuse to come than open recusants for if to come to Church for a shew to prophane Gods worship and to doe it rashly for sinister respects and in hypocrisie be worse than not doing then they are greater offenders in comming than others in abstaining The Shechemites were greater sinners with Hamor and Shechem his sonne in taking the Sacrament of Circumcision for profit and satisfying their pleasure and to make a prey as they thought of Israel Gen. 34. than the other Gentiles who refused it So in this they come to Church for advantage or profit or saving of that they have then is it better they should not come at all Nay not so but it is lesse e vill not more good The goodnesse is that they labour to be instructed in that they ought and to know how they ought and to endeavour to come with care and conscience as is required In the meane time hee that abstaines and comes not is lesse evill than he that doth come carelesly c. Why then should Magistrates compell men to the service of God Object when he shall make them sinne and sinne more than if they abstaine The Magistrate may not compell any man to doe evill Answ that is a thing simply forbidden of God but hee may compell a man to doe that which he may sinne in doing of it Things that men doe are of three sorts good and commanded evill and forbidden indifferent and neither commanded nor forbidden of God In this last the Magistrate ought to have a speciall and tender respect to the conscience of his subject though it be erronious specially when they are things of no moment the doing of them little profits the Church or Common-wealth and the omitting of them doth prejudice it nothing at all For the other Ad fidem unllus est cogendus invitus sed per severitatem into per misericordiam Dei tribulationum flagellis perfidia castigari August contr lit Petil. lib. 2 cap. 38. And againe Si quae igitur adversus vos leges constitutae sunt non bene facere cogimini sed malè facere prohibemini Ibid. he is not to respect the erronious consciences of men as not to suffer them unpunished for evill doing though they should pretend conscience in it so is hee not to abstaine from compelling them to that which is good for that evill is adjoyned to it it is not his fact that commandeth but comes from their infidelity and corruption who are commanded of which he cannot be accused when he hath carefully endeavoured that they be duely and rightly instructed and informed for when he may say the things I require are commanded in the Scriptures I have done my best endeavour that you may know the truth and not perish and I will not cease for hereafter to perswade and exhort and command you doe you need the Scriptures conferre with the Ministers pray God to open your eyes he hath then done his part This teacheth the fearefull condition of such as onely doe and performe the service of God Vse 2 but marvellous carelesly and corruptly they heare the Word they make prayers they receive the Sacrament but they are no more acceptable unto God than if they did them notat all God saith unto them as a Father to his Child and a Master to his servant seeing them scambling over their duties and businesse without care and respect I had as leese you did them nor at all Now what would we think of him that should never pray never heare the Word never receive Sacrament would not every one thinke hee is an odious man to God verily such and more odious if it may be is every one that doth these but without care of course without conscience they heare the Word but without profit God had rather have them away than come to Church to deride his Word to sleepe or talke there to prophane his worship So they pray but not with their hearts but with their lips their hearts are taken away with their pleasures profits and delights As Hosea 4.11 he esteemes of them as well when they pray not they receive the Sacrament but without preparation without understanding what they doe most unworthily they intrude themselves to the Table of the Lord God had as liefe have them away their roome were as acceptable to him as their thronging as his without the wedding-garment at the feast of the King Matth. 22. This is their fearefull condition he that heares is as though he heard not he that prayes as though he prayed not he that receiveth the Sacrament as though he did not and so of all the service of God he is as acceptable to God in not doing them as he is in doing and è contra as odious Then a man had as good not doe at all Object and so while you reprove one thing you open the gap to another from carelessenesse to prophanenesse If any man doe gather so Answ it is his collection not my assertion he like a Spider or Toad gathered venome and poyson from sweet flowers and wholesome herbs If a Master should tell his servant doing his businesse negligently that he had as lieve he did it not Will he reply then he will not if he doe shall he not for such contempt be beaten with more stripes Nay a servant that would avoid that and receive any wages and reward will seeke to correct his errour and reforme his corruption so in this This ought to instruct us that have any desire to be accepted in our service of God Vse 3 and not to be rejected as if we did neglect it altogether to doe it with all care and diligence and in the best manner that may be doe we must And then not to lose our labour and have no respect nor reward we must endeavour to doe them as they ought to be done heare with an honest heart to profit pray with a fervent spirit to prevaile use the Sacraments in knowledge and due preparation for them these and all other parts of his service as he requireth else we are in a strait as the Lepers were 2 King 7.3 4. without the walls of Samaria if they enter the City there is death if they sit still there is death also So we if we
endure the words of reproofe from the mouth of the Minister if he deale more sharply with their sinnes covetousnesse usury envy quarrellings pride and vanities and particularly for the sinne in hand for their cold prayers carelesse hearing sleepy attending negligent or late comming the omission and remission of their care publiquely but specially privately in the worship and service of God they must not grudge and goe away discontented saying He knowes me well he might well have forborne this I have been an old professor and an old disciple hast thou then is thy sinne the greater and God is more displeased with it and so ought his Ministers lesse to spare thee and thou the rather to take it from them As Moses said See Israel will not heare then how will Pharaoh I wonder not many times to see common Christians and carnall men to distaste reproofes when I find professors so disliking them but as their sinnes are the greater sinne compared with sinne their reproofes should be the sharper as in diseases To teach every man to consider of his profession which he makes of Gods service and feare Vse 3 and thereby to know he is more bound to procure Gods name to be honored and in himselfe and his to be most carefull for his service and worship His profession requireth he be more devout in prayer more watchfull and diligent in hearing and in every duty whereby God is immediately worshipped and glorified more carefull This his profession requires of him which if he performe not he must know that as every sinne he committeth is more hainous so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God then his who makes no profession Thou seest a man who is but a state-Christian and professor withdraw himselfe and be negligent to come to the place of Gods worship thou dislikest and yet occasion of friends pleasure or profit will sometime draw thee aside from it thy sinne is farre more intolerable then his So of sleeping thy nod is worse then his halfe houres nap for to thee Christ saith as to Peter Marke 14.37 Ideo Ethnicis deteriores sumus quia meliores esse debemus quia pugnamus professionem nostram moribus nostris nec sumus id quod profitemur Salv. sleepest thou and so in every duty of Gods worship We are then farre worse then Ethnicks because we ought to be better because our profession and manners are repugnant and we are not what we professe our selves to be Then better not professe at all Object Answ Admit thy conceit but what is gained by it Paul saith Rom. 2.12 For as many as have sinned with out the law shall perish also without the law and as many as have sinned in the law shall be judged by the law and Christ Luke 12.47 48. That servant that knew his Masters will and prepared not himselfe neither did according to his will shal be beaten with many stripes but he that knew it not and yet did commit things worthy of stripes shal be beaten with few stipes for unto whomsoever much is given of him shal be much required and to whom men commit much the more of him will they aske There was one had two sonnes Math. 21.28 he that said he would not and did was commendable doe thou like and it shal be well with thee but otherwise thy not profession shall also condemn thee and if it be lesse yet if thou perish thou hast gained little The best is to professe and also perform with all care the service of God then thou shalt be blessed in thy deed Have polluted it The act of these persons the Israelites the polluting and corrupting of the worship of God And here is the cause why God will take his worship and word from them they polluted and corrupted it and made no account of it The prophaning of Gods name Doctrine that is the corrupting and contemning of Gods word and worship is that which procures God to take it away and remove it from a people and land as here and Isaiah 29.10 ad 14. Jer. 7.13 14. Therefore now because ye have done all these workes saith the Lord and I rose up early and spake unto you but when I spake yee would not heare mee neither when I called would yee answer Therefore will I doe unto this house whereupon my name is called wherein also yee trust even unto the place that I gave unto you and your fathers as I have done unto Shilo This teacheth us to behold Gods just judgment upon the Church of Rome Vse 1 which once was a famous light and a flourishing Church but it grew both to contemn the word of God and to corrupt his worship It preferred the Church above it yea the Pope holding he might dispence with the word of God so Gratian speciall the new Testament so Panormitan the Church can make morall precepts mutable so Gratian with infinite such like The worship it hath corrupted by unwritten and lying traditions by such a burden of ceremonies as never any superstition had by the precepts of men and such like That God hath dealt justly he hath taken from them his word and left them in palpable darknes more then Aegypt 2 Thessal 2.11 And now are they as a man out of his way and yet thinks he is right the further he goes the more he is out of his way and no hope of returning because he perswadeth himselfe he is in the right way This may make us feare that the day of the mourning for the Gospell is not farre Vse 2 at least in Gods justice and his dealing with others because though corruption hath not seased upon his worship yet contempt of the word is every where The Church and the chiefe in it the Magistrates are here admonished Vse 3 if they desire that the Gospell and his worship should abide amongst us that they take heed it be not corrupted nor contemned which is the very life and breath of the Church the vitall spirits which being corrupted bring death to the whole they ought to make lawes against error and heresie superstition other corruptions and severely to execute them against whosoever dare privately or publiquely secretly or openly sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee labouring to keep the fire upon the Lords Altar the Lampes burning in the Temple and the Levites unforsaken labouring for the mainteynance of the faith which was given unto the Saints Jude verse 3. correcting and punishing all contemners of it who or howsoever lest God doe remove it from us To teach every man as he desireth there should be peace and truth in his dayes so to repent of his corrupting Vse 4 polluting or contemning of this whether before or since his calling and now to labor for his part to keep it in integrity and purity to have it
him as they are able There are two parts of this deceit described or it is made to consist in two things The one they serve him not as they are able the other for a time they make a great shew and promise piety and great duties of holinesse but eftsoone repent themselves and had rather omit it altogether or performe it negligently because it will be with some cost and expence of their goods that he feares he should be a pooreman if he should be faithfull and constant in the service of God for the first it is said he hath a male for the second he voweth and sacrificeth a corrupt thing For the first He that dealeth deceitfully in the Lords service and worship Doctr. that is that serveth him not as he is able either for his outward goods and parts or for his inward gifts or any such thing when he looks for a blessing from God for his service he shal be accursed cursed is he that hath a male and offereth a corrupt thing Jer. 4.22 It is made a sinne that procured destruction upon the land that they served God not with their best wisdome hence was the curse upon Cain Gen. 4.3.5 Hagga 1.2 3 4 5 6. And Salomon is taxed that he bestowed twise as much time in building his own house as Gods house and Acts 5. Because he contemneth and despiseth the Lord Reas 1 either thinking he cannot know what he doth and how he dealeth with him or that he is unjust and will not punish it or thinking basely of him that this is good enough And therefore no marvell if he contemn him and accurse him as 1 Sam. 2.30 Because he goeth flat against the maine scope Reas 2 and the end of the Law now whereas any breach of the Law deserveth the curse Gal. 3.10 how much more he that goeth against the full scope which is to love the Lord with all his heart minde and strength This teacheth many a man what he may expect from God for his service he doth to him not a blessing Vse 1 as he hopes and flatters himselfe but a curse because what he doth in what part of it soever he knowes well and God knows better that it is not as he is able neither for the faculties of his mind for the powers of his body nor for the portion of his estate for the body many a man and many a woman pretend they are not able to sit so long as the publique prayers and service of God are in hand or they cannot stand and endure thrusts and heate their bodies are weak sickly when they know God knows better then themselves that they can sit longer about a matter of pleasure or pride when they can indure more thrusting heat for a matter of profit They have a male in their flock offer to the Lord a corrupt thing they are deceivers saith the Prophet and from the mouth of the Lord accursed for their mindes they pretend they are not able to sit attentively without sleeping in Prayer or hearing they are not able to conceive of the things delivered they are not bookish to understand what they pray but meane well they have no memories to keepe that is good when they have heard when as they know and God knows better that they as Bernard speaketh tractatu de gradibus humilitatis can vigilare in lecto when they doe Dormirt in choro they can as Mich. 2.1 Devise iniquity upon their beds or as they Prov. 4.16 Who sleep not unles they have done wickednes or as the shepheards Luke 2. who watched in the night for their owne flocke that they have wit and skill at will for the world which if they would cause their eare to heare as Salomon speaketh and set themselves to it might conceive and their memories are able to keep evill things when as one chest will hold gold as well as Iron if it were put in and one war the impression of a golden seale as well as of lead These have a male c. for their state they pretend they are not able to give more then they doe which is little God wot to the poore or to the Church and maintenance of Gods worship when as they know and God knows they can bestow much more on their pleasures on harlots and wicked persons oftner feasting sycophants flatterers and lewd persons then the members of Christ some that have borne place being known to have had moe players the corrupters of youth and ofner at their table then they had the poore and preachers the converters of Soules and their ability would beare that well enough These have a male c. And that shall be true Isaiah 29.15 16. Woe unto them that seeke deep to hide their counsell from the Lord for their workes are in darknesse and they say who seeth us and who knoweth us your turning of devises shall it not be esteemed as the potters clay for shall the worke say of him that made it hee made me not or the thing formed say of him that fashioned it he had no understanding the world sees it and mockes and jests at it God sees it and will judge it these are deceivers and dissemblers of the world and one day shall be uncased when to their sorrow they shall heare the curse To teach every man to labour against this deceitfull dealing with God Vse 2 whereby he shall but deceive himselfe and cannot deceive God himselfe because he shall lose that he looks for not God who seeth and knoweth every thing and Galat. 6.7 Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape If Jacob was afraid when hee went about to seek a blessing lest his blind father Isaac should discerne him and his deceit in dealing with him and so he might get a curse where he thought to have had a blessing Gen. 27.12 how ought men to take heed and feare to dissemble or deale deceitfully with God even the alseeing God but to serve him with the best things we have for faculties of mind c. Let us be Abels and not Cains Gen. 4. If we would be blessed with the one and not accursed with the other serve him with our best affections best spirits best time best instruments David was at a great quaere with himselfe Psalm 116.12 What shall I render unto the Lord for all his benefits towards me as thinking he had nothing good enough so should we thinke and so performe that we may be blessed and escape the curse Now it is said he is accursed that hath a male and offereth a corrupt thing if he have it not the curse is not belonging to him but God will accept that hee hath They who are Gods when they serve him Doctrine though they ought to bring males unto him that is that which is perfect yet if they have it not and are able to bring nothing but that which is imperfect God will accept it
notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. 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
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 â—â—pientia 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.
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
they for their superior and Lord hee for them who onely would condemne his rashnesse but could not punish his unfaithfulnesse and promise breaking they for him who can doe both and will doe both Men will not breake their faith given but in table talke if they doe it will be a shame to them though it be but in small things What a shame is it then to falsifie that faith that is given in the presence of God and his Church Therefore let every one remember their covenant and their duties of them and doe them he is witnesse Judge and revenger The wife of thy youth She whom thou hast had from thy youth then taking of her and hast had the comforts and helpes by her ever since It is fit and convenient when a man is purposed to marry Doctrine and is in some good sort provided for outwards things having either trade or treasure either possessions a or profession that wil administer necessities not to passe his youth before he take himselfe a wife Prov. 5.18 Let thy fountaine be blessed and rejoyce with the wife of the youth The wife of thy youth against whom thou hast transgressed Now that she is old the heate of thy love is cooled her beauty being decayed or her portion spent or such like now thou hast cast her off and set her by and taken another which ought not to be but thy love should be continuall The wife must be beloved Doctrine not onely when she is young and beautifull not while her friends and favor lasts c. but alwaies while she lives Pro. 5.19 Let her be as the loving Hinde and pleasant Roe let her breasts satisfie thee at all times and delight to her love continually Yet is she thy companion This amplifies their injury and indignity done to the wife seeing she was by Gods ordinance and his owne covenant admitted into the participation of houshould matters and governement made his yoake-fellow and his wife and helper and by these two rights and titles remained so still The wife is her husbands companion Doctrine one that by right hath part in his governement and houshold affaires and who ought to take the care government with him put her shoulder under it and beare it with him This is from her creation God making her an helper Gen. 2.18 Also the Lord God said it is not good that the man should be himselfe alone I will make him an helper meet for him First to beare him children Secondly to keep his body chast 1 Cor. 7.2 Thirdly to tend his person in sickenesse and in health Fourthly in governing his house children and family Hence is that Gen. 3.12 To be with me some read to be my companion and fellow to helpe me she that thou gave me to be adjutrix she is insidistrix yet noting what she should be Hence it is that the spirit of God in the commendations of a vertuous woman sets down so many proporties of a good huswife and one that takes care of the governement and houshold affaires Prov. 31.11.13.15.21.23.27 The heart of her husband trusteth in her and he shall have no need of the spoyle She seeketh wooll and flax and laboureth chearefully with her hands And she riseth while it is yet night and giveth the portion to her houshold and the ordinary to her maids she feareth not the snow for her family for all her family is cloathed with scarlet her husband is knowne in the gates when he sitteth with the Elders of the land She over seeth the wayes of her houshold and cateth not the bread of idlenesse Hence is the practice of Rebeckah Genes 27.46 And of Abigail 1 Sam. 25. Because she is partaker of the honour with him Reason 1 in being above the rest commanding and being served by them then reason she should carry onus and the burden with him and care with him if she command with him seeing she rules and raignes with him for this government is an Aristocracie Because his cares and troubles are increased by her and hers Reason 2 Virginity is oftentimes troublesome for a man to wrestle with his infirmities and passion and in health and sickenesse Which though they be remedied by marriage yet that brings him into as many though happily not so pressing for he that is in his virginity and finds these and thinkes altogether to free himselfe from them by marriage Chrysost de virginit 52. fine is like him that walkes in a brake of bryars or a thicket of thornes and some thorns sticking in his graments if he turne himselfe about to avoid one he catcheth and is catched by another So here Because he hath endowed her with all his goods Reason 3 both bona animae corporis fortunae that she hath right to them all as himselfe And wherefore all this but to take care with him beasts have fodder servants meate and drinke for their labour and care she the right of all for his endeavours It reproves the neglect of these duties Vse and bindes all wives in Gods feare to performe them Yet is she thy companion and thy wife Though the men had taken other women into their beds and adjoyned them to them and so indeed commit adultery which breakes the marriage knot yet because by a lawfull Judge and Magistrate no divorce is made the Prophet tells him she is his wife When adultery is committed Doctrine and manifestly knowne to be so either by the man or woman yet neither may the nocent nor innocent party put one another away but they are still man and wife till the cause be lawfully heard of a lawfull Magistrate judged and determined That riseth hence that God saith she is his wife Further Abraham with consent of Sarah tooke Hagar who can excuse him of adultery yet was Sarah his wife still else should the seed in whom all the nations of the earth was blessed and the first be an adulterous seed Gen. 16. So after her death of Keturah and his Concubines Gen. 25. So of David when he married Bathshebah though it is most probable he had no wife yet he had Concubines then afterwards as 2 Sam. 16.21 sheweth yet still was she his wife and so accounted to his dying day so of others might be said Besides though Christ hath allowed it to the innocent party that he or she may commence the action and being judged put the other away yet no where hath he comanded it that he should put her away which if she had ceased to be a wife he would Math. 19.9 Againe onely he that joyned them can separate them and make them not man and wife which is God only that he did by the Minister this by the Minister and Magistrate Math. 19.6 Hierom reports of Fabiola that without the judgement of the Church or Magistrate she put away her husband being a vitious and an adulterous man and full of all filthy lusts But though hee writ not the rest yet others report that she
and 18 22. he that findeth a wife findeth a good thing and receiveth favour of the Lord. This teacheth us Vse that this is as the Apostle an honourable estate having such an honourable Author as the God of Gods And it notes unto us the spirit of Antichrist in the Popes and Church of Rome yea the spirit of Stan teaching such doctrine of divells Innocent saith it is to live inthe flesh and calleth it Bed pleasure and uncleannesse when he would condemne Ministers marriage by it so Siricius and others have spoken most wickedly and despitefully of it allowing simple fornication before it in their Priests And wherefore one because he sought a godly seede The end of marriage in the holy intent of God to have a holy seede the Church and religion propagated and increased The meaning is not as if holinesse and sanctification came by nature which is onely of grace for of such holinesse he doth not speake but the word is the seed of God that is that their children might be the sonnes and daughters of the true God and pure religion for it is here as the contrary was before Verse 11. The daughters of a strange God such as professed the worship not of the true God The meaning of this is manifest by that which we have in Ezra 9.1.2 the holy seed matched with the people of the land namely they who professe true religion and the true God with those who falsifie both Also 1 Cor. 7.14 where holinesse is nothing but to be within the Covenant and professors of the true God and religion God then ordained marriage for the procreation of Children and that holy ones the propagation of the Church and the increase of such as should truely worship him The end of marriage the most proper and excellent end of it Doctrine is the procreation of children for the propagation of Gods Church and Gods worship That it is an end is here affirmed that it is the most proper and excellent I manifest because it was the end of it before the fall in mans perfection though sinne had never come yet this end was ordained of God as Gen. 1.28 propagation of mankind but specially the Church Nay by that is onely meant the Church seeing they were in their perfection and if then they had given themselves to propagation or had continued in their first estate they had brought forth still hly men in their perfect image who should have beene the seed of God Lombard hath a speech * Post lapsum hominis conjugium remedium est quod ante laepsum duntaxat officium suit Lombard After mans fall marriage is a remedy which before the fall was onely an office The whole is true but it is not the whole truth for it is now officium as well as then to procreate children and propagate the Church now that this is the end that shewes that he prohibiteth and reproveth so often unequall matches with infidells because though that may encrease mankind yet not the Church for that will spread rather idolatry then the true worship Deut. 7.3.4 and Ezra 9.1.2 Hence it is that amongst the people of God that virginity was a griefe and barrennesse a shame and so taken and accounted because they could not increase the Church for the first see Judges 11.37.40 for the second see Luke 1.25 Hence the Apostle forbiddeth to take into the Church young widdowes for the service of the Church but will have them marrie for the increase of the Church 1 Tim. 5.14 Because this to bring forth children Reason 1 to increase his Church and true worshippers most procures that which is and ought to be the maine end of all that is the glory of God For not every one that brings forth children doth this but the contrary as the Heathen and Infidels who bring them forth for idolatry and dishonour of God This being to the contrary is a principall end Because this is the duty enjoyned them from God Reason 2 to bring up their children in his true worship Eph 6.4 Now the end of conjunction for procreation ought to be the same that their end of education must be of bearing and bringing forth which is of bringing up To reprove many who when they seeke a wife or a husband Vse 1 never thinke of this I say not they intend not procreation of children and increasing of the world as they say but not the increase of Gods Church and a religious seede that should further and set forward the true worship of God Certaine it is many of them take barrennesse for a crosse and a reproach unto them but it is onely because they have not little ones to solace themselves withall when they are young or to leave their wealth to when they are of yeares but never to propagate by them the Church and true worship of God It may be in our times they leave not unto them false worship but that is onely thankes to the state not them who if the state did so beare it would as well leave the one as the other to them And that I may not slander them I prove this from their choyse and from their use of their marriage estate The first is apparent that they choose onely for beauty though they be the daughters of men or for riches for portion or person never respect religion nay if there be the other to be had though their religion be suspected and it be either none or corrupted they will not forbeare such marriages though they joyn themselves to the daughters of a strange God at the best but the daughters of men never seasoned nor yet inclinable to the truth and true worship In the law he that would not marry his deceased brothers wife but another manifested that he never intended to raise up feede to his brother So in this He or she that matcheth not with the daughters of God shew they never intend this Againe in the use of marriages many men and women though they desire some children not many and those they have they may happily give them civill breeding and education and bring them up in knowledge of humane things arts and sciences and such like but no instruction of religion That which S. August complaines of to God as touching his father may many justly complaine of their parents Non satageret idem pater qualis crescerem tibi aut quam castus dummodo essem disertus So they have little care for piety and religion to informe them and instruct them that way but that they might as he saith ut discerem sermonem facere quam optimum persuadere dictione Confess 2.2.3 To be either an eloquent Divine or an absolute Lawyer or a fortunate Merchant or such like That seeing there are three speciall ends of marriage Vse 2 Procreation of children and increase of the Church Secondly helps and comforts of this life Thirdly a remedy against incontinency though all must be aimed at yet
escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them It is not in vaine to serve the Lord Doctrine but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Because justice requires it Reason and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him AND they shall be to me saith the Lord Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 Doctrine and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him They who feare God and thinke of his name Doctrine delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him This is a speciall thing Doctrine promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he should come to afflict and correct them it should be in compassion and love The Lord when he afflicts and corrects his he doth it in compassion and love Doctrine grieving to do it retaining ever his fatherly affection towards them Isaiah 27.4 Rev. 3.19 VERS XVIII Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not THen shall you returne and discerne c. The third part of the answer to these threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is that such a judgement should come upon them as should open their eies which they winked on now and make them see and acknowledge a difference as well in the things as in Gods affection betwixt the good and bad Then shall you who now blaspheme God and say you have found nor reaped any profit by my service Shall returne that is be smitten with a late and unprofitable yea damned repentance no true and serious returning And discerne Out of wofull experience when you shall feele your owne misery and see the happy estate and condition of the godly shall you know in how farre better estate the righteous that is he that is carefull and conscionable in all the duties of justice honesty and equity And the wicked him that hath no conscience at all but is unjust unfaithfull uncleane or any waies wicked yea you shall discerne and know how excellent his estate is that serveth God that is conscionable in all the
receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation This may admonish every one to adde to their righteousnesse Vse 3 religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be teligious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser dezelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the slatutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with cursing VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an even In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the Church Verse 5.6 Secondly aprecept or exhortation to reade and remember the Law Verse 4. Now in this first verse is a prediction or denunciation of judgement even an utter destruction to the wicked by it opposing their former blasphemy who had affirmed that God did not respect the things that were done and had altogether cast off the duty and office of a Judge And in this the first word Behold shews the certainty of it poynting at it as if it were already come and present The judgement God threatens against the wicked he certainly performes Doctrine Vide Cap. 1.5 Doct. 1. The day commeth Many thinke this is to be understood of the day of the second comming of Christ when the wicked shall have their full doome and true it is till then this and the like are not fully accomplished the wicked have not their full portion yet doth God so execute his judgements here as may be to manifest his justice and to confirme the faith of his shewing by some few examples and small things that he doth that one day he will fully judge the wicked Therefore their opinion is the more probable and reasonable who think this was meant of the first comming of Christ that upon their ingratefull rejecting of mercy wheras they boasted of a redeemer and looked for a great day The day indeed should come but not such a day as they imagined but such as should consume them like that day Amos 5.20 a day of darkenes and not light And therfore he addeth it shall burne as an Oven
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