God reason then they relieve and maintaine them by it if their need require Vse 1 This reproves many gracelesse children 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 mother is a sonne that causeth shame and bringeth reproach and so esteem of them as God hath marked them Vse 1 To teach Children to performe all thankefulnesse to their parents 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 Doctrine Children must performe all these duties this honour to their parents all their life long nothing will free them from them 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 saâ— 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 Reas 1 Because neither the greatnesse of the one 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 Reas 2 Because they are the authors or principall instruments of their lives 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 Vse 1 This serves to condemne the Church of Rome and their odious and impious positions 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 which is worse sayth Saint Chrysostome then to bee a beast because istud naturae illud culpae est which some small difference from them cannot make But say it were greater yet doth it not therefore dissolve the knot or relation betwixt them for it is not in the greatnesse of the sinne but when such a sinne can be given that doth breake the relation for instance Idolatry is a greater sinner then adultery yet this not that breaks and dissolves marriage Because that not this meets in cominter-position with the knot of marriage In that they being and becomming one flesh with another 1 Cor. 6.10 and so cutteth himselfe from her he was knit to before in this they are onely one spirit with an Idol and cease to be one spirit with the Lord. So this It is not heresie for his greatnesse that can dissolve this naturall bond which is perpetuall for it cannot make that he had not his essence and being from his father and the duty depending upon this obey thy father that begat thee hath he begotten thee it is no matter what he is thou must honour him Then impious are their positions but no marvaile if they teach rebellions and diobedience and murthering of Princes if they allow dishonouring of parents Vse 2 To teach every child to performe this honour his Parents whatsoever he is whatsoever they are Art thou higher and richer and wiser than they yet must thou doe them honour and by it shalt thou have these the more Looke upon Joseph Solomon and Christ and no thing can be in thee that can give thee freedome from it when they did it the two first ex debito Christ ex placito to fulfill all righteousnesse and give us example Though then thou be married or advanced or howsoever yet still they are thy Parents and thou must not deny but performe honour unto them for thou hadst thy being from them and till that be dissolved thou owest them still the duties the bonds remaining yea whatsoever infirmity is in them no sinne dissolveth the bond it makes not an annullity of the duty for as Gold is Gold though it be smeared over with durt and filth so are they thy Parents whatsoever their lives and manners be Thinke with thy selfe how their love made them beare with many naturall infirmities of thy Childhood and not to neglect thee for the many untoward carriages of thy youth and not to cast thee off from them And thinke what duty now should bind thee unto if they for their perfect love and upon some hope of comfort many yeares after did passe over all how much more thou in duty and in lieu of thankfulnesse for that which thou enjoyest from them Children must not be like Flies as Plutarch which slip along the glasse where it is smooth but catch hold of it where there are any scratches or flawes They must turne away their eyes from their infirmities and forget their hard usage if it have beene any and not be undutifull for that because they have their being and education from them Take heed of Chams curse and seeke Shems blessing by not seeing their infirmities but covering and performing duty to them accounting it to be a sin to be repented of when they cannot find their hearts so cheerefull in their duties as they ought because of their Parents infirmities A servant his master The second rule of nature the ground or other pillar of Gods reason against this people For the meaning 't is plaine the duties here required are in the generall the same for the most part with the former though not in every particular The first is reverence and this both inward and outward To joyne them together Doctr. Servants must give all reverence unto their Master all inward good affection and estimation of them and all reverent respect in gesture and speech Eph. 6.5 1 Tim. 6.1 Eccles 10.20 It may be applyed to Masters for the King is but a great Master and the Master a little King The outward in words as not replying unreverently Titus 2.9 not speaking their infirmities to others as 1 Sam. 25.17 giving them all reverent speech and submissive gesture as 2 King 5.13 not despising them as Hagar did Sarah Reas 1 Because God hath made them reverent in that he hath communicated unto them part of his excellency and dignity that is his Lordship and Dominion making them his Vicegerents and Lords over their family therefore they ought to reverence them Reas 2 Because his Commandements are spirituall and reach to the inward man and without it were all outward but hypocriticall and counterfeit which is abhominable And this without the outward is imperfect if it may be supposed it may be without it and so cannot be acceptable Vse 1 This is to let servants see their sinnes past or present when they have or doe carry themselves unreverently towards their Masters in heart and outward man in eye and tongue to their faces and behind their backs they are all guilty of the breach of the decree of the most High and indeed all for where shall we finde a servant any thing neere performing the carriage he ought to his Master and Mistris that he hath a base thought opinion and estimation of him appeares by his speech and carriage his speeches so void of reverence nay his answers full of contempt his eye and carriage so full of scorne and disdaine Hagar despising Sarah looking scornfully upon her which must needs argue unreverence in the heart for by these things many a man well knows what is in the privy Chamber of the heart and by this outward pulse thus beating may we discerne how the inward parts are affected For he that will speake so frowardly and looke so scornfully and doggedly as many will it must needs shew he hath no reverence but his heart is full of despight and contempt and he that will speake so to his face and in his presence what will he to others behind his back and in his absence Where is the feare and trembling Paul calls for Where is all the honour Peter exacts when ye will thus bourd them often thus disdaine them when ye will answer them frowardly or murmuring when their backs are turned when you tell their weaknesse not to your fellows but to neighbours servants whereby their estimation is impaired Thinke you the Apostles call for these in vaine or shall such things goe unpunished Assuredly no for when the Apostle saith to servants to encourage them that are good Eph. 6.7 8. with good will doing service as to the Lord and not to men knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free did he not meane the contrary and would have you to understand that whatsoever evill thing a man doth that shall he receive of the Lord whether he be bond or free so expect it in this
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 Doctrine Children 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 Reas 1 Because it is a thing well pleasing the Lord 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 Reas 2 Because if not in all things but where they please 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 Vse 1 To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages 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 Vse 2 Let this then admonish every childe to give obedience to his fathers commandements 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 â—â—me 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
our selves together will build it unto the Lord God of Israel as King Cyrus the King of Persia hath commanded us If they have parts of learning it were fit they should bee imployed otherwayes then in the ministry to the scandall and hurt of many Vse 2 To admonish the Ministers of their duty that they would as much as they have any power in their hands reject and exclude the wicked and not receive them as John would not the Pharises and Sadduces till they confesse their sinnes and so give some testimony of their repentance But yet this must not be done upon every small infirmity or hidden sinne but for hainous sinnes that are contagious in respect of the quality of them are scandalous in regard of the opennesse of them for hidden sinnes must be left to the judgement of God and infirmities must be otherwise dealt withall mildly with lesse censures Gal. 6.1 3 4. secret sins secretly reproved Math. 18. onely publique sins to be publiquely censured and the offender to be excluded and yet not at first but as in the matter of the Leper so he must not presently expell him the Church but admonish him the first and second time Tit. 3.10 11. and then expell him if he persist obstinatly in it This being the last censure and the greatest As Physitians seeke all meanes to cure before they cut off a member Vse 3 For the people to learn to submit themselves to the censure of the Ministers of the Church as Hebr. 13.17 Obey them that have the oversight of you and submit your selves for they watch for your soules as they that must give accounts that they may doe it with joy and not with griefe for that is unprofitable unto you to doe as they say and be ruled by their censure and that first for their own good 1 Cor. 5.5 be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Excommunitio est medicina Ecclesiae For even excommunication is the Churches medicine It casts not off from the whole Church but from a particular congregation or one visible Church to keepe him from infecting others and to recover him from his owne corruption The not yeelding is the rebelling against Christ who hath so commanded his and not carrying his yoake here is to deprive themselves of the Crowne there yea and when they are cut off from a particular Church to persist and contend it is to cut themselves of from the whole whereas to submit and to seek the effect off it is their good as it was Onesimus his and as a bone that is broken if it be well set groweth stronger againe so is it with them Doctrine They who have the charge of others by God committed unto them are guilty of the offences that are committed by them Ezech. 33.8 if they be not carefull to censure them for them so is it here and vers 9. When I shall say unto the wicked O wicked man thou shalt dye the death if thou doest not speake and admonish the wicked of his way that wicked man shal dy for his iniquity but his blood will I require at thine hand Yea the Magistrates doe sin in not punishing Nehe. 13.17 2 Sam. 3.38 39. and for this is it thought that law was made Num. 35.31 Yee shall take no recompence for the life of the murtherer which is worthy to dy but he shall be put to death For by that he should give others incouragement to kill and make also the sin his own yea and as the peoples sins are the Ministers and Magistrates so the Childrens sinnes are the Parents 1 Sam. 2.29 Wherefore hast thou kicked against my sacrifice and my offering which I commanded in my tabernacle and honourest thy children above mee to make your selves fat with the first fruits of all the offerings of Israel my people said the Lord to Eli when yet his sonnes only were guilty Reas 1 Because every man is commanded to reprove his brother his friend Levit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne If he may not beare with the faults of his friends lesse of children servants subjects people where not only the generall charge is in the command but a speciall one also and so the twofold cord binds them Reas 2 Because every man is bound to prevent sinne as much as lyes in him specially the sins of his charge but he that reproves not corrects not censures not punisheth not according to his place prevents not sinne Because every one that scapes without these or some of these is hartned and incouraged to commit other sinnes and others of the same condition by him servants subjects c. Reas 3 Because they are made keepers of both tables such as ought to looke that both tables should be kept therefore the command touching them is made the sinews strength of the other that if they be obeyed the other are better kept if they doe their duty the breaches of the other are better withstood and therefore some think the law of the ten Commandements was given to Moses the Magistrate for them all Exod. 19. Vse 1 It shews the wretched estate of Ministers Magistrates Mrs. Parents if they neglect reproving correcting punishing censuring as their place requireth they have their Bill of indictment increased against the great day by the sinnes of other men Vse 2 This teacheth us that those who have charge of others have a farre greater account to make then those who have not for it is enough for those if they keep themselves from their owne wickednesse the other must be carefull to keep others in a good course and so from sinne The governours must care for those who live under them the householder for such as are under his roofe the Prince for such as are within his Realm it is not enough they serve God themselves but they must cause others to doe likewise as Abraham Gen. 18.19 and as Joshua 24.13 the Master must looke his servant keep the Sabbath to him is the command Exod. 20.10 he must come with his traine to the house of God Psal 42.4 he must prepare himselfe for the Sacrament and charge his and sanctifie them Job 1.5 yea he must correct censure and punish unlesse he will have their sinnes fall on him if he thinke he have not personall sins enough of his owne let him be herein carelesse but he that thinks he hath enough and too many of his owne to answer for let him seek to restrain others committed to his charge by his censures and power that he may be free from them which is done two waies and two things are required of him that he keep himself free from others mens sins The first is to pry and enquire into the lives of those that are committed unto him into their carriage and
owne First in manner of getting of it it was such as was stolne some expound raptum spoiled and wearied with beasts raptus ex ore lupi which was dainty among the Heathen as finer meate and the tenderer so Calvine If by chance a sheepe or other beast were wearied or so they would be content to bestow it on God But this is not like for Sacrifices were brought quick not dead But raptum rather furto rapina quaesitum as Lyra they brought such to God as was gotten by evill meanes thinking to stop his mouth as mans with part of the booty Psal 50.21 Behold it is a wearinesse The complaint of the people thinking too much of that they did in the service of God Doctr. Hypocrites naturall and wicked men doe thinke all time too much all paines too great all cost too chargeable spent upon the service of God and his worship Amos 8.5 Isaiah 58.3 for it carrieth a kind of repentance in them for that they had done all that in the service of God when they aimed not at his service but their owne profit This is that which was in Judas John 12.5 6. Why is this waste murmuring at it and made a good colour for it that he might also infect others pretending it for the members of Christ against the Head by which hee brought the Disciples into the same sinne with him Matth. 26. Reas 1 Because love is the ground of all duties specially of the cheerefull ready diligent performing of them and the cost which men think nothing too much of where they love Parents to their Children the Wife to the Husband Now no naturall and wicked men have the love of God or can have it for it is a supernaturall gift therefore no marvell if they deale thus Reas 2 Because the motives of these duties and the manner of doing them are the benefits received and the blessings and rewards to come upon them that doe them so Now naturall and wicked men want spirituall eyes to see God the giver of all that they have and the reward for things to come and what profit the service of God brings to them then no marvell though they think all too much Object Micha 6.6 7. here are hypocrites that thought not great things too much for Gods Sol. This they offered but they never did it It may be a question if God would have taken them at their word whether they would have performed or no for many promise largely that are short enough in performing But admit they would yet that they would not have done it for any service to God at all but only for a safeguard to themselves and their sinnes The Prophet threatned them with the judgments of God if they did not returne from their sinnes they thinking to save themselves and keepe their sinnes which were so deare unto them offer thus liberally and it may be would have given so but it was not for God but themselves As the Mariner in a storme or danger and the traveller when he is beset with theeves will cast away liberally Vse 1 This teacheth that there are a great company of men in the Church who are but meere naturall men at the best but hypocrites in the Church seeing so many find and professe themselves to find such tediousnesse and wearines in the service of God thinking the time too much the paines too great the cost very burdensome weary of Sabboths and the times and places of exercises can be content to serve with ease but not with any strictnes or as they account it inconvenience a little labor happily but no cost without grudging To whom the Sabboth when it commeth is like to a bad guest whose departure is farre more welcome to them then his comming so is the end more acceptable then the beginning and every houre is a day till it be over others thinke it was ordained for their ease and refreshing from their labors and not for Gods service and therefore thinke it too much to give the whole day to God too much to heare twice but intolerable they should be bound to make care of it in the whole in private besides the publique service Quae diabolus imperavit quam laboriosa quam gravia nec difficultas fitit ejus man datis impedimentū Chry. ho. 19. ad P. many masters are there who thinke much to give to God a whole Sabboth who will not remit their servants a piece of one of the six dayes Many a servant who can be content to toile himselfe more that day with the workes of pleasure and the workes of Sathan then in the week with the works of his Master but thinks every thing too much for God as Chrysostome What commands doth the Devill lay on man how laborious how grievous yet the difficulty is no impediment to his commands But here a little thing hinders and they thinke all too much Ant. how much more shew they themselves wicked men who like Judas finde fault with others care or cost in the service of God and draw others with them into the same opinion to thinke it is too much when it is short of that that is expressely required Vse 2 To teach every man when he finds any such wearinesse in the service of God his heart thinking too much of his cost and pains to censure it in himselfe as a relique of the naturall man whether it come of himselfe or he be drawn unto it by others as the Disciples were by Judas and to humble himself for it for it cannot be good comming from this and men cannot gather figs of thornes nor grapes of thistles to judge it to come from this that his love is unperfect as his knowledge is but in part or from this that he hath not the feeling of Gods love his bounty and mercy towards him as he ought neither knows the fruit of this service Vse 3 To teach every one to labor against this corruption and to withstand it that it sease not upon him seeing God taxeth these for it for wherefore else but that we should avoid it and never think either paines or time or cost too much in his service and worship for which purpose two things must we labor for one the love of God for nothing will we think enough then for him as Jacob and Shechem another delight in the duties Isaiah 58.13 Psal 122.1 John 6.34 give me a man that delights in any thing and all is not enough for it And ye have snuffed at it Their gesture which as it noteth their unwillingnesse so taken as some doe take it for panting then it signifies their arrogant dissembling by which they made shew as if they had brought most excellent sacrifices when they were nothing and brought nothing but wilde and base sacrifices to God Doctr. It is a grievous sinne for men to make shew of great care and diligence in the service and worship of God and indeed doe nothing lesse Men cannot
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 Vse 3 To teach every man when he hath vowed 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 to God if they were preserved and if God would returne in mercy to the City that they might in safety follow their callings againe for I cannot thinke but that most men specially when God came any thing nigh them were affected and touched for the present which usually brings forth such thoughts and such motions If any were not I think their case is marvellous fearefull to be in the fire and no relenting Then you that did remember your vowes and see where is the performance of them it may be sought for but not easily seene or seen in a very few And what is to be expected but these curses and more heavy than we have had If your children or servants all the time you are correcting of them and holding the rod over them promise to learne their books better and doe their worke more diligently whereupon you spare them if they after deale deceitfully with you will not your displeasure be doubled and your anger be increased and you thinke lawfully too thinke Gods waies are more equall and just If thou wouldest avoid this then doe as David said and did Psal 66.13 14. I will goe into thine house with burnt offerings and I will pay my vowes which my lips have promised and my mouth hath spoken in my affliction If a man vow when he is in custody or restraint that when he getteth liberty he will goe and dwell in a place where the Word is if the Word goe from thence he is not bound Ruth 1.16 17. Againe in cases of necessity as a man bound to abstaine from Wine yet if Physitians counsell it for his health he may use it as Jer. 35.11 yet so as hee have a speciall eye to the maine end for which his vow was made as suppose Timothy 1 Tim. 5.23 to abstaine yet for his often infirmities he may drinke For I am a great King saith the Lord of Hostes There is Gods first reason why they ought not to corrupt his worship and deale thus deceitfully with him his greatnesse and power who is able to punish them for evill doing Doctr. Men ought to obey God and to avoid evill and corruption as generally and in all things so in his worship for feare of his power and justice Vide vers 6. where is my feare And a great King It is the Kingdome of power not grace he by his power is absolute King great and the greatest Doctr. The Lord he is the absolute King of all men and Angells and all creatures in the world they are all his subjects so is he here called a King and that 2 Chron. 20.6 Dan. 2.21 This his commanding of all creatures sheweth and their obeying Psal 104.4 Isaiah 37. Joshua 10.12 13. Exod. 14.21 Matth. 8.26 Dan. 3.6 Reas 1 Because he hath created and doth sustaine all it is reason he should be their King and they his subjects Reas 2 Because else there would be no order but all confusion Lactantius de falsa religione lib. 1. cap. 3. hee gives this as a reason for the order of things because there is but one God that governes all For as in an Army if there were as many Generalls as there are Bands Companies and Wings of the Battell it could neither be instructed nor governed because every one would stand upon his owne wisedome and counsell and such dissention would rather hurt than profit So in this world if there were multitudes of Governours if God were not the sole King and Governour there would be nothing but confusion and disorder Vse Uses of this we have before vers 4. The Lord of Hosts FINIS THE SECOND CHAPTER OF THE PROPHET MALACHY AND now O ye Priests this commandement is for you 2 If ye will not heare it not consider it in your heart to give glory unto my Name sayth the Lord of hostes I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye doe not consider it in your heart 3 Behold I will corrupt your seede and cast dung upon your faces even the dung of your solemne feasts and you shall be like unto it 4 And ye shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand saith the Lord of hostes 5 My covenant was with him of life and peace and I gave him feare and he feared me and was afrayde before my Name 6 The law of truth was in his mouth and there was no iniquity found in his lippes he walked with me in peace and equity and did turne many away from iniquity 7 For the Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of hosts 8 But ye are gone out of the way ye have caused many to fall by the Law ye have broken the covenant of Levi sayth the Lord of hosts 9 Therefore have I also made you to be despised and vile before all the people because ye kept not my wayes but have beene partiall in the Law 10 Have we not all one father hath not one God made us why do we transgresse every one against his brother and breake the covenant of our fathers 11 Judah hath transgressed and an abomination is commited in Israel and in Jerusalem for Judah hath defiled the holinesse of the Lord which he loved and hath married the daughter of a strange god 12 The Lord will cut off the man that doth this both the master and the servant out
walke not in this and many other things as others have done but as God hath spoken Now wee may adde to the former words and collect out of them that when it is said Did not he make one who is the Author of marriage Doctrine The first instituter of marriage is God the Author of the conjunction that is betwixt man wife as at the first so now is God and he alone Manifest as here So Gen. 2.22 And the rib which the Lord had taken from the man made he a woman and brought her to the man Hence that Prov. 2.17 It is called the Covenant of God called so properly because he is the Author of it Hence Math. 19.6 whom God hath joyned together Reason 1 Because the breach of this ordinance either in man or woman by his law is death when either hath broken he ordained that the nocent party should dye yea hee that abused a woman but betrothed it was death Deut. 22.22.23 Now God for no ordinance of man ever ordained death Reason 2 Because though parents friends and parties themselves take care to provide matches after their humors some one some another yet is it not in the power of them all or any to make liking or knit hearts but only the Lord. To this some apply that Mat. 19.6 whom God hath coupled he working secretly and leading their hearts one to another Hence that Pro. 19.14 House riches are the inheritance of the fathers but a prudent wife commeth of the Lord and 18 22. he that findeth a wife findeth a good thing and receiveth favour of the Lord. Vse This teacheth us 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 Satan teaching such doctrine of divells Innocent saith it is to live in the 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 Doctrine The end of marriage the most proper and excellent end of it 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 holy 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 lapsum duntaxat officium fuit 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 Reason 1 Because this to bring forth children 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 Reason 2 Because this is the duty enjoyned them from God 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 Vse 1 To reprove many who when they seeke a wife or a husband 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
that he may have God to forget them who as he justifies him that condemnes himselfe pardons him that accuseth himselfe so he forgets his sinnes who remembers them himselfe in that forgetfulnesse is incident to him And as Saint Ambrose * Novit omnia Deus sed c. Ambrose God God knowes all things yet he expects thy confession not that he may punish but pardon thee So the Lord remembers all yet he expecteth the sinner should remember him of them not that he might punish them but pardon them Vse 3 Comfort for men as to doe well because the Lord seeth so though they doe not see their rewards and finde but a meane recompence among men as if all their labour were forgot yet to hold on and continue and not to faint for the Lord cannot forget and as he in sinne he remembring of it cannot but punish it in time so in good he cannot but reward it And as the way to have remission of sinnes and to have them forgotten is to remember them so the way to have reward of our workes is to forget them As Saint Paul Phil. 3.13.14 For them that feared the Lord. Some thinke the Lord tooke speciall notice therefore of it because it was so rare and commendable a thing for any to hold his feare faith and a good conscience in the midst of that wicked and froward people Doctrine It is a thing most commendable for men to be upright in the midst of a wicked and froward people and not to be carried with the stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them Doctrine It is not in vaine to serve the Lord but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Reason Because justice requires it and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him AND they shall be to me saith the Lord. Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves Doctrine No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him Doctrine They who feare God and thinke of his name delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him Doctrine This is a speciall thing promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he
preaching of the word Vide Cap. 3.7 Doctrine 2 The Ministry of the word works upon all old yong rich poor noble base c. This was manifest by Iohns preaching Mat. 3.5 Luc. 3.10 c. By Pauls 1. Cor. 1.26.27 We read of Noble Theophilus Luc. 1.1 Of the Shop-keeper Act. 16.24 Of the Iaoler ver 34. Of the devout Greekes and the honorable women Act. 17.4 And of the elect Lady 2. Epist Iohn Reason 1 Because God hath decreed to save of all sorts some then must the word needs worke upon them it being the means of salvation 1. Tim. 2.4 Reason 2 Because that when he converts by it the wise rich and mighty he might shew his power and the power of the word in the weaknesse of man 1. Cor. 1.25 when by it he shall make them account their wisdome folly c. Reason 3 Because when he calls of all sorts it might appeare that when they are not wrought upon it is not their state and condition that doth hinder them as if God had given it them to snare them but it is from the corruption of their own hearts who abuse them seeing others their equalls are converted Vse To encourage the Ministers in the diversity of their hearers as different in conditions as complexions in hearts as faces yet to go on and deliver the word with faithfullnesse expecting that the Lord shall make it profitable to the saving though not of all yet of some of all sorts that as he wrought effectually in Peter towards the circumcision and was mighty 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. he 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 45 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 167 163 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 disposed 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
parents by their experience respect and are able to discerne Reas 2 Because he may not dispose of the goods of his father without him not sell his land or alienate any thing from him but as he will dispose how then himselfe Vse 1 This reproveth those children that dispose themselves without their parents consent 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 Vse 2 To instruct children to be subject to their parents 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 denyall 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 Doctrine Children must performe all thankfulnesse unto their Parents 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 underproâ— 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 Reas 1 Because else he should not onely be unnaturall 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 Reas 2 Because they had forme from them as body and members and limbes so their education their trade their stocke and portion or both whereby they are that they are by the blessing of
be accounted a good pay master and yet such deale nothing so currantly with God neither when we looke for so much from God Man will not give God so much give him our selves and that we have received one will give him his heart another his body not his heart another will part both with him as if he created not both as one as if his title be not as great to one as to another or to the whole as to part He is the Father of our spirits and the Father of our bodies or if thou wilt give one and not the other thou condemnest thy selfe by the one for with-holding the other for his right is in this respect to both and must have both and be honoured in the whole But why pay they as much because they would receive more and have not yet enough So in this no man is perfect though he have received much And why hath not God made him perfect Verily it was as one said not because he was covetous and niggard but because he was loving and bountifull knowing that it was good for him to be such an one not that he should be poore but humble not as alwayes needy but as alwayes looking up to him and remembring to honour him with that he hath given him that he may receive that he wants and further perfection pay then thy debt and pay it to receive more that thou mayest be perfect and thinke he speakes to every one If I be thy Father honour me remember me thy Creator in the dayes of thy youth and thy age even as one saith so often as thou breathest so often thou oughtest to remember God And seeing thy being is ever in one so thy thankfulnesse should be ever both for thy ever being And as Chrysostome thou wilt say Lord keepe me as the Apple of thine Eye he will answer thee againe Keepe my Commandements as the Apple of thine eye so thou wilt come to God and say Lord keepe me for thou hast made me I am thine and the workes of thy hands God will answer thee then Keepe the words of my mouth and so honour me for thou art the workes of my hands Doctr. The election of God by which he hath freely chosen men to be his sonnes and to be heires of eternall life binds them to obedience service and honouring of him so the Lord reasoneth here if I be a father if I have adopted and chosen you for sonnes where is my honour He challengeth but that he hath title To this purpose is that Ephe. 1.4 1 Pet. 1.17 Math. 5.16 Reas Because his choise and adoption is so free for it is without any merits or deserts of man of his owne free will and pleasure Ephe. 1.5 long before there was any merit of man for it was before he was it is ancienter then the world it is coeternall with God himselfe for as he is from all eternities so he hath loved his from all eternity then free and most franke is this choice of men to be sonnes Now benefits the more free undeserved the more they bind men to performe thankfulnesse for them So in this And this is that God would have for it Honour him Reas 2 Because it is so rare a benefit not all not many but few of many Math. 20.16 few chosen Benefits that are rare are pretious rara chara and so deserve and exact more when as then God amongst so many Nations of barbarous men and in such a multitude of condemned men hath called a man to so happy a condition that he should be in the number of those who are chosen his sons and to inherit eternall life the benefit being so much the greater as the number is smaller must needs binde to this duty Vse 1 This may serve to stop the mouth of desperate wretches that make the doctrine of Gods decree an occasion of carelesnesse and from it take liberty to dishonour God that reason if they be elected they are sure to be saved whether they live well or ill and so è contra whence they give all liberty to themselves and live licentiously and dishonour God of these I would demand whether they thinke the former testimonies and this particular preface was written by the spirit of Christ If they say no they shew themselves in the state of reprobation whatsoever God hath decreed of them If they say it is then let them compare the spirit they speake with and this spirit by which these are written and see themselves not to be led with the spirit of Christ which can not so contradict it selfe It requireth duty and reverence service and honour because thou art his thou wilt give none because if perhaps thou beest thou needest not if not it is bootlesse and doubtfull in this thou determinest not to honour God but to dishonour him Tell me this thou thou art a father and disposest of all thy goods in secret before ever thy sonne knows how or hath enquired and used means to know how if he should set light by thee and carry himself undutifully towards thee as if he would give thee an occasion to give all away from him if thou hast not done it already wouldest thou not thinke it a marvellous preposterous and impious course and yet this is that which thou wilt doe with God like a desperate miscreant not knowing whether God hath purposed thee salvation and heaven which he had disposed and made his will of in secret yea not taking so much paines to search and enquire by the booke of God and the notes in it whether thou be in the number but yer ever thou seeke after it to know whether thou be in his booke so wilfully behavest thy selfe as if thou meantst to make him alter his will if it were possible if he were purposed to deale well with thee before But know thou if he were purposed to disinherit thee yet thou oughtest to honor him because he is the father And this without all consideration of Heaven and Hell much more if he have elected thee and thou be his sonne this way too oughtst thou to honour him And know that if thou beest his no such thought can possesse thy heart long lesse allow thy mouth to speake it boastingly in a secure and carelesse course of life what may come from a man of a troubled minde and in a temptation that is not to this purpose but the other can never bee Nay know that God disposeth all things sweetly and orderly to bring a man to this end if he have once chosen him As a father that aymes at some state of life for his sonne as to make him a Lawyer or a Divine he traines him up so and brings him up in learning and studies and directions Vse 2 This should admonish every one who by a divine search findeth himselfe the son of God by adoption or election or thinks himselfe is one to remember what he is and what it requires of him
benefits past the servile for evill to come See the difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will not have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the childe-like feare Ista sagitta timor qui configit interficit carnis desideria Ber. It is not the outward worke that dislikes thee and externall act of sinne only but even the desires motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a slave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enongh from God and the godly are troubled they cannot come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timor a chaste feare T is one thing to feare God Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sed ex timore poenae iste castus est quia venit ex amore Dei quem amplecteris August in 1 Joh. 4 lest he send thee to Hell another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate and they desire he may perish whom they hate Quem metuunt oderunt quem oderunt periisse cupiunt So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secondly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be
as hainous and displeasing unto God so as more 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 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 nor 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 Doctrine Contempt of Gods name that is when men doe indeed the works of Gods worship and service but doe them negligently 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 22 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 Reas 1 Because this argues a great contempt of God and as we may speake of his person 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 Reas 2 Because it is grosse hypocrisie when men doe thus performe the act 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. Vse 2 This being such a sinne argues the age we live in guilty of a great deale of sinne before the Almighty 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
behaviour that he may see what is amisse It is enough for a private man if he reprove an offendor when he seeth him comitting sinne he is not bound to enquire and take notice of what they doe or curiously to watch over them but not for a Magistrate Minister c. He must Prov. 27.23 bee diligent to look to the state of his flocke and look well to his heards The Minister is Episcopus a pryer to signifie it is his charge to pry and look to the lives of those who are committed to him and so ought every particular master of a family for his house is his Diocesse though he may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle in an other family 1 Pet. 4.15 It is not enough for them to take notice of things that are offended in the open view but they must enquire into their secret carriage many imagine they are bound no further then to take notice of open sinnes and thinke ignorance of close crimes will excuse them but such affected ignorance when they might have knowledge increaseth the sinne for they might either prevent it or humble themselves for it as Job or reprove them as Elisha did his servant 2 Kings 5. and free themselves from their sinne The second thing is that they have power to punish when they cannot prevent It is enough for a private man when he sees a sin to reprove to bewaile it and pray for him that sinned but not for him thath hath charge he must use the power of the sword being a Magistrate of the keyes being a Minister of the rod being a Master or Parent yea and in obstinacy dis-inherit as Abraham cast out scoffing Ismael and his Mother and expulse his house as David said he would purge his house Psal 101. And without this can they not keep themselves from the sinnes of others Vse 3 To teach every inferior to submit to his superior or to him that hath charge over him to be pryed into reproved or corrected as their power is It is profitable to have an enemy prying profitable to have a child tell us the cloake hangs awry as Chrysost more profitable to have a friend of whose faithfulnesse we doubt not and whose duty must make us beare with him as with Physitians though they deale with us very homely And you say wherein have we polluted thee The second reply of this people adding denyall to denyall they would not grant that they did so that they offered polluted bread Doct. One sinne drawes on an other the first a second that a third and both a greater we may say of sin as Leah said of her sonne that her Maid Zilpa bore Jacob Gen. 30.11 a troope commeth we see it in our first Parents in David 2 Sam. 11. in Asa 2 Chro. 19.10 in Peter Reas Because one sinne must serve to bolster and uphold another or else to smother and conceale another This people thought it a shame having once denyed their fault not to defend it and stand out to the utmost But it is manifest in the example of David of which Basil thus the Devill seeing that after the doing of it he was ashamed of what he had done and willing to hide his shamefull wound he made that shame of his a broker to another sinne and so drew him to draw one ulcer over another while seeking to cover his adultery with murther he made him an author and so guilty of both Vse 1 This ought to teach men not to give place to sinne to any one great or small but to resist them all for as Proverb 17 14. The beginning of strife is as one that openeth the waters Therefore ere the contention be medled with leave off As when a man maketh a way to a current or streame of a river which when he hath once let in to his grounds he cannot stay again though he would never so faine so is the begining of sinne To give the water passage is to let the tongue loose for the carelesse minde slideth away by degrees till it fall and he that is not carefull of idle and harmlesse words at the first commeth soone to wicked and hurtfull words at the last Greg. past 3. the like may be said of other sins The way to Heaven is upward hard and difficult the way to Hell is downward Now he that runneth down a Hill cannot stay when he will or if he set downe with himselfe how farre and where he will stay he is not like to observe it so in sinne he cannot take up himselfe when he would to say thus farre and no further I will sinne for the corruption of his nature is as fierce horses and the devill as the driver he shall not command himself when he would Did not David fall from idlenes to wantonnesse and from adultery to murther from a filthy sinne to a bloody crime did not Salomon from excessive buildings where his sin begun for he was as long again about his own house as he was about Gods house to abundance of wives and from the love of strange women to the service of strange gods Did not Asa fall from distrusting God to the imprisoning of Gods Prophets and from that to oppressing of his people yea from distrusting in God to trust wholly in Physitians and are we better then these who was like them in Israel and what is our strength in comparison of them It is good then that we withstand small sinnes and the first Vse 2 If any be overtaken with sin unawares let him shake it off with speed lest he come to binde sin to sin and so shall he be sure not to escape unpunished let him labor to rise out of it and to stay himselfe as Job 40.5 Once have I spoken but I will not answer yea twice but I will proceed no further So say thou once have I sinned but I will doe no more yea twise but I will proceed no further And to lessen thy fault excuse not thine offence seek no excuses and pretences to cover or colour it for that will bring thee to be more intangled As one saith beginnings are with more ease and safety declined when we are free then proceedings when wee have begun so small beginings then continuance the further and longer the harder it will be to rise and the smaller the sinne is the harder haply to rise for hee that fals lightly he makes no great haste to rise againe whereas he that fals hard and foul hee hastens to arise so in this It is Sathans policy not to draw men to great sinnes at first but by degrees lest they should abhorre them before the conscience be inured and somewhat hardened As the way to good is by degrees because of the difficulty of it so to evill because of the horriblenesse and shame of it And by one sinne if it be lived in without repentance there is left in in the heart a more provocation to sinne the same sinne againe
and an oppressour more then a filthy liver As S. Augustine saith because the one is such as he is more like to injure 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 Vse 2 Thus ought we to labor against this corruption and to strive to feare God 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 our 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 principally committed and which makes them sinnes Not laesio 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 Doctrine To offer unto God that which man will not accept 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. Reas 1 Not because of the greatnesse of Gods mind 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 Reas 2 Because it comes from the corruption of the heart 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 Reas 3 Because it is against the royall law 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 Vse 1 To teach men to examine their lives and their practices 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 fearing what is threatned Prov. 1.24 25 26. Because I have called and ye refused I have stretched out mine 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
dignity of the flesh so to heare their prayers and to accept their service is he not moved by any dignity of person any vertue of place or office nor by outward priviledge 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. Reas 1 Because he is no accepter of persons Acts 10. that is 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 Reas 2 Because he looks not as man looks upon outward things Vse 1 This will serve to check a corruption in our times 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 Vse 2 Let no estate hinder a man from this service 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 Doctrine The Lord had rather have no service done unto him of the sonnes of Men 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. Reas 1 Because this argues contempt of God and as we may speak 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 Reas 2 Because the Lord hath no need of the sacrifice and service of men a man cannot be profitable to him 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 Object Phil.
1.15 16 18. better Christ be preached any wayes than not at all Sol. It is better in regard of others who have the benefit of it and to whom by such leaden and 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 Vse 1 This may teach us what to judge of our Church-Papists 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 evill 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. Object Why then should Magistrates compell men to the service of God when he shall make them sinne and sinne more than if they abstaine Answ The Magistrate may not compell any man to doe evill 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 nullus est cogendus invitus sed per severitatem inio per misericordiam Dei tribulationum flagellis perfidia castigari August contr lit Peril 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 Vse 2 This teacheth the fearefull condition of such as onely doe and performe the service of God 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 not at 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 leefe you did them not at all Now what would we think of him that should never pray never heare the Word never receive the 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 Object Then a man had as good not doe at all and so while you reprove one thing you open the gap to another from carelessenesse to prophanenesse Answ If any man doe gather so 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 Vse 3 This ought to instruct us that have any desire to be accepted in our service of God 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
knoweth every thing and Galat. 6.7 Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape If Jacob was afraid when hee went about to seek a blessing lest his blind father Isaac should discerne him and his deceit in dealing with him and so he might get a curse where he thought to have had a blessing Gen. 27.12 how ought men to take heed and feare to dissemble or deale deceitfully with God even the alseeing God but to serve him with the best things we have for faculties of mind c. Let us be Abels and not Cains Gen. 4. If we would be blessed with the one and not accursed with the other serve him with our best affections best spirits best time best instruments David was at a great quaere with himselfe Psalm 116.12 What shall I render unto the Lord for all his benefits towards me as thinking he had nothing good enough so should we thinke and so performe that we may be blessed and escape the curse Now it is said he is accursed that hath a male and offereth a corrupt thing if he have it not the curse is not belonging to him but God will accept that hee hath Doctrine They who are Gods when they serve him though they ought to bring males unto him that is that which is perfect yet if they have it not and are able to bring nothing but that which is imperfect God will accept it notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Reas 1 Because of that 2 Cor. 8.12 For if there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Reas 2 Because they condemne and dislike their imperfections themselves and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for Vse It affords comfort against the temptations of Sathan who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly Doctr. He that dealeth deceitfully in the Lords service and worship that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Reas 1 Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Reas 2 Because they serve not God but themselves as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin Vse 2 To teach every man to take heed how he vows anything unto God for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without out the consent or contrary
An evill man may be a good Citizen we may say Good men are evill Citizens Masters c. which blemisheth much their private graces in the sight of God and good men And upon many hath and doth and will bring particular and temporall judgements from their families and servants c. For this is a grand cause why good men fathers of families have such gracelesse children and corrupt servants Ministers such untoward flockes Magistrates such people Vse 2 This may admonish and instruct all that have the faith and feare of God to joyne with it this care of the duties of their place whatsoever it is that they must have because these duties though they be profitable for the common good yet are they not acceptable from him As he saith Cypriansec de zela livore that performeth holy things and is not a consecrated Priest doth things in respect of himselfe childish and unprofitable though they may be good to others So he that doth things without faith and the feare of God they are unprofitable yea wicked and damnable sinnes howsoever they may benefit others so may I say of these but yet this had will not beare out nor excuse the negligence and not doing the duties of his place It may make the infirmities of them passed over but not defend the omitting of them Therefore to be accepted of God men must also be carefull of that Masters c. The excuses that commonly are pretended will not goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest us God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly Doctrine The Minister of God must deliver to his people the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them Doctrine The Minister must deliver to his people the whole truth of God all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Reason 1 Because else he cannot be free from the blood of his flocke that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Reason 2 Because else they should not be faithfull neither to him that sent them nor to them over whom they are set for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull Vse 1 This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they nor be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscue genita existimans praeteribit peritus contra Ita de Scripturis Hilar Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quid ni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times
according to all his commandments And thus was Iob just and perfect Noah Zachary and Elizabeth c. He walked with me in peace and equity Therefore in peace because in equity being upright in his conversation he had peace with God and peace with himselfe Doctrine They who walke uprightly and walke with God in equity and righteousnesse they and they onely walk in peace shall have true inward peace with God and themselves To this purpose is that of Isaiah 54.13 Psal 119.165 Joh. 14.27 and 10.33 Phil. 4.5.6.7 è contra Isai 57.20.21 Reason 1 Because he is justified that his uprightnesse and sanctification sheweth for it proceedeth from justification Bona opera sequuntur justificatum as fruit from the life of a tree Now he that is justified and he onely hath true inward peace Rom. 5.1 Reason 2 He that walkes not uprightly can have no assurance of his justification and so remission of his sinnes and so no peace and quietnesse A sinner is as a debter sued to judgement And did turn many away from iniquity The fourth thing commended in him that he laboured so diligently and so effectually and walked so carefully that many who were borne and bred in sinne and iniquity and continued in it as slaves of Satan were turned from it to God and godlinesse Doctrine The Minister of God must and ought to turne many from sinne and Satan to God godlinesse that is he ought so to teach so to labour and so to walke that by the blessing of God upon his endeavours many may be gained to God out of the bondage of sin and Satan be called and converted unto God This is given unto the Word Psal 19.7 in the Ministers preaching of it Rom. 10.14 Isai 49.5 Ezek. 3 17 c. and 33.7 c. Matth. 28.19 Acts 18.9.10 2 Tim. 2.24.25.26 Reason 1 Because he shall be free from their bloud and perishing not onely if he convert but if he so labour as they may be converted though they never be for it not being in his power to work upon the heart and to alter it if he do what he can by all meanes to the outward man he is free else he must be culpable and guilty of his perishing If in Ezekiels parable Chap. 33. a watchman set up of themselves shall answer for their bodies if they perish for want of warning what shall he do that is set up of God Reason 2 Because if God do make his labour effectuall his honour shall be the more I cannot say as Chrysost Non minus praemii if hee come without them he shall not lose his labour but lesse sure because of that Dan. 12.3 And they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for ever and ever Vse 1 This reproveth and condemneth all Preachers and Ministers who do not labour so in doctrine and live so in practise that men may be converted to God from iniquity but by negligence and corruption suffer men to remaine still in their sinnes yea harden them in their iniquities They are farre from their dutie and farre unlike to these Priests who were thus approved and commended of God Vse 2 To teach all Ministers so to preach and so to live that they may convert men to God and turne them from iniquity They must exhort improve and rebuke with all meeknesse long-suffering constancie and courage that there may be nothing wanting in them why they should not be turned This is his dutie and he that is a Priest and rebukes not delinquents he forsakes the office of a Priest In the doing of it faithfully he may well expect a blessing from God because of that Isaiah 55.10.11 Surely as the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it to bring forth and bud that it might give seed to the sower and bread to him that eateth so shal my word be that goeth out of my mouth it shall not returne unto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I send it And if he doe waste himselfe hazard his life and spend his strength and gain but one or few it will be the recompence of his labour The Captaine that redeems and recovers but one captive whose freedome is desired by his Prince shall not lose his reward though he shall have greater that recovers more So in this Dan. 12.3 And if God do not blesse his labours yet if he be not wanting in his dutie care and endeavour but be found wise and faithfull he shall be rewarded Isai 49.5 And now saith the Lord that formed me from the womb to be his servant that I may bring Iacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength Vse 3 This may teach us why the Ministery of the Word and the Ministers of it are so harsh and so unacceptable unto most men if they be faithfull and will seeke by all means to convert men to God because they must turne them from their sin separate them and their iniquities which they love so dearly as Micha 6.7 Sin is either naturall or by custome or both naturall diseases are almost incurable and no lesse diseases that grow into a custome which is another nature And the Physitian that should go about to cure these against a mans will should have little thanke for his paines and be not greatly welcome when such things cannot be removed without most sharp and bitter medicines great paine and griefe So in this And here is the cause why many a mans ministery at the first comming to a place is very acceptable for a while because he speakes things good and wholesome but somewhat generally because he knowes not the state of his flocke and people but after he hath lived some yeares and sees their sinnes and begins to speake home unto them then is he unacceptable because he would part them and their sins As that Minister that should perswade a divorce betwixt a man his wife which he loves most dearly should never be welcome to his house or company so in this It may be it is but the same he hath often spoke of before but then it was borne because they probably conjectured he meant not them but when he hath been a while with them that it is like he may know them to be guilty of that sinne though happily and ten to one he did not then is it tolerable because they thinke he would separate them and their beloved sinne their profitable and delightfull sinne All the while he will preach peace and comfortable things to them and bring the word of reconciliation and tell them of Gods love and Gods mercie and that he is sent to wooe them to be married to God all that while he
giving Doctrine The people must not onely heare and receive the word of God at the mouth of the Ministers but they must seek it and require it seeke it with earnestnesse and fervent desire So here and to the same purpose is that when the Spirit speakes of buying the truth Prov. 23.23 and Isaiah 55.1 And hence are the comparisons when it made as milke and men as new borne Babes 1 Pet. 2. when it is compared to gold Rev. 2.18 to a treasure and men to purchasers Matth. 13.44 to pearles and men to Merchants vers 45.46 Reason 1 Because it is that which will make men rich spiritually with riches of faith and pietie and such like which had will enrich men will they seek very earnestly Reason 2 Because here Christ and with him eternall life and all happinesse is to be found and no where else Joh. 5.39 Search the Scriptures for in them ye think to have eternall life and they are they which testifie of me Rom. 10.6.7.8 Hence Joh. 6.67.68 Jesus said to the twelve Will ye also go away Peter answered Lord to whom shall we goe Thou hast the words of eternall life Hence the Gospell is The grace of God bringing salvation Tit. 2.11 Reason 3 Because without this whatsoever a man hath else whatsoever state and condition he is in better or worse health or sicknesse c. he can use no state well for the blessings of God 1 Tim. 4.5 are sanctified by the Word Vse To convince of sinne all such as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver Doctrine The people ought to heare and receive to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11 2. Tim. 3.4 Reason 1 Because they are his people servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Reason 2 Because the whole is either concerning God or themselves God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good Vse 1 This will serve to reprove many and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who thinke many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reproofes threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God Vse 2 To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were
say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is in few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little Vse 2 To teach us what to judge of many men who seeme religious who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Iust Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah Vse 3 To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him Doctrine To blaspheme God to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 Vse 1 If this be such a sinne and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God Vse 2 To teach us to resist and reforme this vice every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o◠tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temerarie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things
we spoken against thee 14 Ye have said It is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts 15 Therefore we count the proud blessed even they that worke wickednesse are set up and they that tempt God yea they are delivered 16 Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought upon his Name 17 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 18 Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not VERSE 1. Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall speedily come to his Temple even the messenger of the Covenant whom ye desire behold he shall come saith the Lord of hosts IN this Chapter are two things laid down one an answer to the blasphemies reproved vers 17. of the former which is contained in the 6. first verses The other an expostulation or contestation with them of their prophanesse obstinacy and other impiety ad finem For the first The sum of it is thus Hitherto hath God so shewed himselfe a most equall and upright Judge that yet before he manifested himselfe a most mercifull father and never yet condemned and punished any people or any Nation with destruction banishment or other punishment but he first by his Prophets or by other means endeavoured to draw them to repentance and their duty from their madnesse and corruptions And so it comes to passe that either truly repenting and desiring the mercy of God they obtaine pardon or remaining obstinate and impenitent they are most justly punished Now this ancient manner of shewing his judgements either privately or publiquely God commands here to be expected for he saith he is about a most excellent worke whereby he will make manifest to godly and sound hearted men the greatnesse of his mercy and will give proofe of the severity of his judgements to the wicked and those who are obstinate in their sin The manner how this is expressed unto us is by a Prophesie of two persons to come the one of Iohn Baptist the forerunner calling men to repentance and shewing Gods purpose both touching the godly and the reprobate The other of the Ruler and Saviour of the world the Judge of quicke and dead whose admirable power is manifested both waies both in saving of the good and faithfull and in judgeing and punishing the wicked The Prophesie is then of two persons and of their duties The first is Iohn Baptist the son of Zâ—charias who was and did shew salvation a comming and teach men the meanes how they might obtaine it who for the similitude of his minde manners studies and whole life was called another Elias for to understand this as the Hebrewes did of an heavenly Angel is marvelously absurd seeing our Saviour Christ in the Gospel hath manifestly affirmed that it was Iohn Math. 11.10 who was sent not by the councell of man neither came by his owne ambition but by the authority of God he undertooke this duty Behold Signifieth a certaine and a most famous and publique thing And speaking of this he useth the present tense he noteth the certainty of it that is as sure as if it were already done and as sure as if it were beheld with their eies But there is in this thing a difference betwixt the Prophet and the Evangelist one giving it to Christ the other unto the Father divers reconcile them diversly but that which seemeth most plaine and true is this That some works are proper to the persons to every one in their essentiall proprieties as to beget be begotten and proceed and these are not communicable but some are externall and common and sometimes are given to one person sometimes to another to manifest the unity of essence in the trinity of persons As Isaiah 6.1 I saw the Lord sitting on a throne Some thinke St. Basil and others that it was the Father who appeared in that vision Yet John 12.41 It is given to the sonne And Acts 28.25 Saint Paul giveth it unto the spirit So that which is spoken of the holy Ghost 2. Pet. 7.21 is affirmed of the Father Heb. 1.1 now like to these is this The sending of Iohn being common to both is by the Prophet given to the Son and by the Evangelist to God or by Christ in the Evangelist to shew that he was one in nature with the Father and another in person Now Angel heere is a name noting an office or ministery and not an essence or nature Cyrillus He shall prepare the way before me The effect of his office and ministery to make ready for Christ that is by preaching saith and repentance he might fit men ready to receive Christ whom he preached not to come but declared and pointed at him being present and already come And so he differed from all the former Prophets In which state he denied himselfe to be a Prophet Iohn 1. And the Lord whom ye seek The next Prophesie is of Christ himselfe and the Lord whose comming and person is described in this verse his power verse the second and the effects of that power in respect of the godly and elect verses third and fourth and of the wicked and reprobate verses five and six First of the comming of Christ which is described to us first when he should come speedily or immediately that is when John had once entered his office and begun to preach Christ should come preaching also repentance and the Gospell and so he did Marke 1. Secondly the place where he should come that is the Temple By which what should be meant divers men have divers conceits Saint Cyril understands the wombe of the virgin Saint August and Theod. the humanity and flesh of Christ because of that destroy this Temple Iohn 2. but neither of these can be seeing John must first be sent to preach which was not till Christ was thirty yeares of age for his sending was not his birth but his office or for it So Christs sending was not his incarnation but his office for then is he said to come when he began to preach worke miracles and execute his function So John 1.26 27. and Math. 3.11 By Temple then we understand literally the Temple at Jerusalem and in it the Church for in it Christ ought to be to teach to do and execute his calling and function by the decree of God And there to build himselfe that spirituall Temple which is made of living stones And this some gather from the preposition El ad which signifies not