servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you To perswade servants to use their Masters with all reverence and good respect that may be Vse 2 they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be boud or free The second duty of servants is obedience for whom men feare Doctrine them they obey Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Because they are bound either by Indenture or condition c. then they must obey Reas 1 Because they are maintained by them Reas 2 and learne and get that under them they may live by hereafter Because if in onely things they like they obey themselves Reas 3 not masters as in obedience of children Because in this obedience they serve God and Christ Reas 4 Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man To let servants see their sinnes past or present Vse 1 not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst not conceale it from the other and as we see
notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Because of that 2 Cor. 8.12 For if there be first a willing mind Reas 1 it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Because they condemne and dislike their imperfections themselves Reas 2 and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for It affords comfort against the temptations of Sathan Vse who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly He that dealeth deceitfully in the Lords service and worship Doctr. that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God Reas 1 he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Because they serve not God but themselves Reas 2 as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin To teach every man to take heed how he vows anything unto God Vse 2 for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without the consent or contrary to the mind of the superior Numb 30.6 9. So Papish children contrary to Parents minds enter their rules Fourthly when it hindreth a man from the duties of his calling as those who leave their calling and goods to professe wilfull poverty or become Friars Mendicant 1 Cor. 7.22 Fiftly when there is put holinesse in it and it is made meritorious If it be faulty in these or any the like then is sin committed in the making of it and so a curse followeth it but if not then the curse followeth the breaking of it When then it is so hard a thing to vow and not to have sinne cleave to it if there be any feare of sinne there will be rashnesse avoided in it and if there be any feare of the curse they will not be so rash lest they provoke God Eccles 5.1 To teach every man when he hath vowed Vse 3 to be very carefull for the performance of it and let neither cost nor labour profit nor pleasure hinder him for he shall lose more by the breaking of it than he can gaine The sinne of breaking a mans vow or promise ought to make men affraid to doe it Men feare perjury and abhorre it this is no lesse if Christ may be beleeved Matth. 5.33 But if not the sinne yet the curse and to avoid it make good that thou hast spoken to God I suppose many men in the time and heate of the sicknesse vowed great things
Idolatry is accounted adultery an Idol a harlot an Idolater an Adulterer passim in Scripturis Now as one saith Reason 3 non minor superstitionis quā libidinis impetus adrapiendos homines Men are as mad upon an Idol as upon a harlot and as they will spend all to satisfie their lust so to follow their superstition This may serve to reject Vse 1 and justly the suite of our Papists for favour and forbearance upon this ground because of the great cost which their ancestors they say have bestowed upon this land in building of Schooles Colledges and Hospitalls and endowed them with rich possessions D Bishop prefat they must first presuppose and indeed prove that it is the truth which they professe and that theirs is the true religion else may any idolater in the world make the same reason for himselfe and so may an adulterer plead for favour because he hath been at such cost charges with his harlot and endowed her and hers with such great riches but if not the one why the other why might not the Canaanites by the same reason have pleaded for favour from the Israelites Deuter. 6.10.11 Yet it was not any motive to bring favour unto them nay for all that they were commanded to destroy them And can the Church have a better guide and Christian common-wealthes a better example But it may be that they suppose that this should prove that their superstition is true religion because they thus decked it bestowed infinite cost otherwise upon it By the same reason may any idolater in the world plead that it is the truth and the true worship of God seeing their bounty towards their false Gods hath beene equall in most things and superiour in divers to this of theirs yea by this reason might many a harlot plead against the lawfull and just wife that she was not so but her self because she lives in the house is maintained daintily gorgeously when the other is excluded and shut out in poverty and misery but if not this why that but in all this I grant them but that which may easily be proved to the contrary that our ancestors in the first institution of these things did not intend the Popish faith and relition Then is it not to be wondred at Vse 2 if we see the great liberality of our superstitious Papists towards their superstitions and idolatry for it hath beene so with all idolaters whatsoever and no reason but it should be so with this which is more naturall and fitting the humours and corruption of nature then any other superstition in the word And as some say to Manna that it fitted and was tastfull to every pallate according to the humour of it so may we more certainely say of this as hath beene divers times shewed that it is fitting to the ambitious covetous voluptuous licentious and every one of what affection soever is it any marvaile then though men be marveilous liberall when as every man that hath it cares not what he bestowes upon his humour besides their doctrine of merits hath brought them in no small gaine specially from men who lie a dying who to inrich them though they laboured all their life to inrich their wife and children yet care not how poore they leave them then because they are so taught that by such meanes they may redeeme their soule and satisfie for many things they else might suffer what will not a man give to save his life when he is upon the gallowes more in this Yet ye have spoyled me Their fact and offence in the relation and comparison which standes thus they that is idolaters will not spoyle but they will cleave fast unto their Gods and be very devout yet ye have not done so to me Idolaters often cleave faster Doctrine and are more devout to their Idols and their worship then they who professe the truth cleave or are devoted to the Lord. It should teach us in that to imitate them lest they rise up in judgement and condemne us Vse Let it be our resolution as it is in Mic. 4.5 For all people will walke every one in the name of his God and we will walke in the name of the Lord our God for ever and ever Have ye Upon whom I have bestowed many and great things yet have ye spoiled me and so makes their sinne the greater They who have received more from God then others Doctr. if they contemne and injure him and take from him his due or any such like they offend more then the rest vide Cap. 1.12 but ye have polluted it Spoiled me They tooke away and with-held the maintainance of his Ministers who were the instruments and meanes of his worship therefore he accounts himselfe to be injured and spoiled Hence a generall doctrine The injury contempt and abuse committed against the meanes of Gods worship is held to be done against God himselfe Doctr. Thus God takes this done to his Ministers vide cap. 1.7 The table of the Lord is not to be regarded In tithes and offerings This is that wherein they had offended and God complaines he was spoiled because the portion of their goods which was due to him they had kept from his house and Ministers It is a sacrilegious and impious thing Doctrine for men to with-hold or withdraw the maintenance of the Ministers So much the Prophet affirmeth here so much all those places prove which command such things to be given to the Ministers As Num. 18.21 For behold I have given the children of Levil all the tenth in Israel for an inheritance for their servie which they serve in the Tabernacle of the congregation Deuter. 12.19 Beware that tho for sake not the Levite as long as thou livest upon the earth And 14.27 Nehem. 13.10.11 And I perceive that the portions of the Levites had not beene given and that every one was fled to his land even the Levites and singers that executed the worke Then reproved I the Rulers and said why is the house of God forsaken and I assembled them and set them in their place Luke 18.12 1 Cor. 9.7.9.10.11.13.14 Gal. 6.6 1 Tim. 5.17.18 Because this is to rob and spoile God Reason 1 as it is here affirmed and proved by that where the Ministers maintenance being tithes is called the Lords holy to the Lord Lev. 27.30 Also all the tith of the Land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. Things are said to be the Lords either by a common duty as it were the homage that all creatures owe unto the Lord as their Creator or in respect of his rule governement of them for this all things are his both good and bad of which that is Psal 24.1 The earth is the Lord and all that therein is the world and they that dwell therein Or in respect of a propriety and immediate right he hath in them and so
appeares by the next member The Priests duty is to be both furnished and to bring out of his treasure things new and old To be much in preaching to the people Accordingly 'tis thought that some of the Christian Fathers preached every day However it was provided for by Canons that they should preach frequently Such a Canon wee have in the Excerptions of Egbert Archbishop of Yorke Anne 750. Vt emnibus festis et diebus Dominicis Vnusquisque Sacerdos Evangelium Christi praedicet populo That every Priest preach the Gospell of Christ unto the people upon all holy dayes and the Lords dayes And especially for the Lords day in the Canons under King Edgar Anno. 967. Docemus etiam ut Sacerdotes in qualibet die solis populo praedicent Wee require also that the Priests preach unto the people every sunday Since the reformation men have beene frequent in this duty many Bishops being also exemplary to their Clergy The publishers of the lives of D. Iewell sometimes Lord Bishop of Sarum and of the late reverend and godly Bishop of Bath and Wells have made it one of the heades of their Commendation their assiduity in preaching But especially the care of the ancients was much for Catechizing Of Saint Markes Catechizing at Alexandria and then Clements and after him Origens the histories are knowne We have Cyrill of Hierusalem's Catechisms and the Catecheses Mystagogicae which are printed with them which if they were not his are yet of some ancient author We have a Tract of Saint Augustin's de Catechizandis rudibus and another De Symbolo ad Catechumenos And beside the practise of the fathers many Councells ordaining it But the care of no Church hath beene greater then that of ours even in ancient times In a councell held at Clyffe Anno. 747. It was provided that every Priest should instruct his people in the Lords Prayer the Creed and the Sacraments in the English tongue Can. 10. see S. H. Spelmans margin ad locum this Canon is inserted afterward by Egbert into his Excerp 6. See also the Ecclesiasticall lawes of Canutus cap. 22. apud Spelman page 549. an excellent and serious exhortation to this purpose but too long here to transcribe And the Canon 23. of AElfric pag. 578. Yea it seemes by the Capitula incertae editionis which by Sr. H. Spelmans placeing of them should bee about Anno. 1050 cap. 28. to have beene the custome of our Bishops here when they met in their Synods with their Clergy to examine them in the manner of their teaching and how they profited their people After these times Catechising was not much heard of till after Luthers preaching when perceiving that the Protestant Churches wanne much ground by this kinde of diligence the practise was renued by a decree of the Councell of Trent in the Romish Church For our part what ground we got by Catechising wee are most likely to keepe and hold it by the same course and to lose it all againe by the neglect which was the observation of our judicious King Iames That the cause why so many fell to popery and other errors was their ungroundednesse in points of Catechisme Upon such a reason as this it was that an elder Article of a former Synod was renewed in the Synod at Dort That all pastors should Catechise in the afternoone on the Lords day Act a Synodi sess 14 15. The very same with his Majesties Injunctions to the Clergy of England and which is provided for by Canon and enquired into by the Articles of Visitations but on all hands too too much neglected which hath given mee occasion to transgresse my purpose in these shorter notes and to enlarge this discourse which yet I cannot leave till I have noted that observeable passage of the present Reverend Bishop of Exeter in his Preface to his Old Religion That there is nothing whereof hee repents so much as that hee had not bestowed more houres in publique Catechising And That in regard hereof hee could quarrell his very sermons And his sermons are excellent ones as all know that know them to two of them namely his Columba Noae preached to the English Clergy in their Convocation here in England and to another upon Eccles 7.16 preached to the Divines at Dort at their 16th Session I refer the Reader where hee shall finde an eloquent and zealous exhortation in this matter But of this point enough I returne to the Text. And they should seeke the law at his mouth Here the Vulg. reades as before as if it were a promise or their infallibility But it is onely an intimation of the peoples duty and the reason followes For hee is the messenger of the Lord of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lxx and the Vulg. reade The Angell The Priest is called so 1. Because hee ministers to God as the Angels doe before him who stand before him and prayse him but 2. specially and here because hee is Gods messenger to men from God and from men to God Accordingly the Tigurine here Hee is Gods Legat or Embassadour And that learned Knight in his Glossary or Archaeolog hath observed to us out of Ekkehard that the name hath been given even to the Embassrdors of Kings Cedamus Angelo Imper i. We have seen how the former Priests caried themselves The next is III. The degenerating of these Priests from the practise of their fathers in regard of their covenant verse 8. Vers 8 In three particulars First that they were gone from their piety But yee are departed out of the way or out of that way as the Article is in the Hebr. that is either out of my way or out of that way in which your fathers walked You have diverted or turned out or as the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declined Your course is opposite to that of your fathers They caused many to returne to me you are returned and gon from me But this opposition is more direct in the next member Secondly that they caused many to fall by their example partly and partly by their corrupt glosses Yee have caused many to stumble at the law Or To fall in the law The Geneva reades it By the law The Vulg. Yee have scandalized many Montanus Yee were a stumbling block or an offence Others yee have caused that men should stumble at the law or goe against the law and so fall into sinne and consequently into calamities So Piscator Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have weakned many in the law yee have offended snared caused to strike or dash or stumble for all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare Thirdly that they had in summe broken the covenant Yee have corrupted the covenant of Levi saith the Lord of hosts Geneva yee have broken Vulg. yee have made void The Lxx reade as we doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted The covenant of Levi that is the covenant made with Levi. A metonymy of the efficient Thus we have seene the
as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not This teacheth all to whom I am to speake Vse 2 first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere vos autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet boc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning God will punish his Doctrine even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Because hee loves his owne Reas 1 therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.32 when we are judged we are chastened of the Lord that we should not be condemned with the world Because he would be justified Reas 2 not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Because he may manifest his hatred of sinne Reas 3 when he punisheth it not in those that are wicked onely whose persons he may seeme to hate but in
some sort greater than those in the other of greater note For as a man sometimes sinnes worse in a small than in a greater fault for the greater by how much the sooner 'tis acknowledged 't is quicklier mended but the lesser while 't is counted almost none at all is therefore worse because we more securely lived in it So of this particular though disobedience and want of reverence differ in themselves yet is unreverence thus the greater because it is accounted as none and men lye very secure in it Therefore ought men to avoid it and strive against it both because they are forbidden and because as a little wound neglected will fester to a great one so this unreverence accustomed will breake out to a greater contempt and disobedience and if Christ make him culpable of sinne that saith but Raka to his equall and him of hell-fire which calleth him Foole Matth. 5.20 what shall he be worthy of that calleth his Parents so and useth them most unreverently And if 2 Kings 2.23 24. Children that mockt the Prophet were torne with Beares how shall such things escape a judgment They shall not for that of Solomon shall be true Prov. 30.17 The outward reverence must not stand in signes and words onely but as 1 John 3.18 speaks of love My little children let us not love in words neither in tongue but in deed and in truth So say we of this this reverence must appeare in our actions and this will part it selfe into obedience and subjection for the first so much Children Doctrine sonnes and daughters must not onely give inward and outward reverence in thoughts and words but they must obey them as Christ sheweth by his condemning of the sonne who obeyed not Matth. 21.30 Hence are the Commandements Coll. 3.20 Children obey your Parents in all things for this is well pleasing unto the Lord in all lawfull things as the like 1 Cor. 9.22 To the weake became I as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some as farre as I may lawfully not seeking my owne profit 1 Cor. 10.33 even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved in all lawfull things not seeking his owne profit preferring the pleasing of them before it the opposition being betwixt his and their pleasure and profit not betwixt their profit and pleasing of God So in this not betweene Parents and God but their will and their Parents shewing that the sonne is not to obey his Father in what he will and liketh but he is simply bound in all things though never so dislike to him so they be not displeasing to God Hence is the Commandement but with some limitation Ephes 6.1 Children obey your Parents in the Lord for this is right The Lord when he commends the Rechabites Jer. 35. doth shew this thing as a duty Because it is a thing well pleasing the Lord Reas 1 Coloss 3.20 so pleasing as that his owne obedience is more acceptable with it and without it he will not like of his owne at all as appeareth Matth. 15.5 6. But ye say whosoever shall say to his father or mother it is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free thus have ye made the Commandement of God of none effect by your tradition And undoubtedly he that preferred pitty and mercy to men before sacrifice doth much account of piety towards Parents Because if not in all things but where they please Reas 2 and according to their owne will then they preferre themselves before their Parents indeed obey not their father but themselves As they who love others from whom they looke for good doe not love them but themselves so in this therefore is it that they must endeavour to obey in all things unpleasing To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages Vse 1 If the Law Deuter. 21.18 19 20 21. were now in force alas how many Parents should long before this be bereaved of all some of divers of their children because not onely negligence is to be found and omission but in many apparent contempts upon whom the Law was to take hold See your sinnes and forsake them O children else know that if the former shall not goe unpunished lesse this and if such punishments for that more for this And know you that if you have or may have children and live to that God shall make them revenge your Parents quarrell and contempt to bring you to repentance or to punish you for it and the more securely you now contemne the admonitions of the Ministers the more sharply shall God then punish you and the more piercing shall it then be unto your Soules Let this then admonish every childe to give obedience to his fathers commandements Vse 2 whatsoever they are not only when they are pleasing to him but even how crosse soever they be to his liking doing his fathers will not his own being affected in regard of his earthly father as Christ was of his heavenly John 6.38 For I came downe from heaven not to doe my owne will but the will of him that sent mee and therefore was contented to breake himselfe of his owne will rather then to crosse his fathers will Math. 26.39 so must they To obey them in things that are pleasing and profitable unto them liking them well enough is not so commendable because they may be led with these respects rather then duty or love but in things difficult and hard crossing their will and affections is a double obedience and shall receive a greater reward Therefore endevour thus to obey them and God in them it is not his will of permission but of command wherein Gods law is broken if they be disobedient And not so onely but he will reject all service done to them when they neglect that they owe to theirs so that he will be deafe to their prayers contemn their service his eyes shall be shut to their miseries they may pray he will not heare stretch out long hands he will not regard yea cry to him yet will he not accept if the sighes of thy father and teares of thy mother come up before God for thy rebellions towards them thinke that thy prayers shall little be accepted of God Num. 16. If Moses his words to God for the rebellion of Corah before God made not onely their sacrifice unacceptable but brought a curse upon them think of it and take heed of the like But some in this matter may doubt and for it object and question thus Pomand 17. First what if God commanded one thing and mens parent another It is answered thou must then answer with the Apostles Act. 5.29 We ought to obey God rather then Man or
them by it if their need require This reproves many gracelesse children Vse 1 who never perform any such duty unto their parents specially if they stand in need of them indeed but if they be base poor will hardly acknowledge them as thinking it their reproach and shame not forgetting but disdaining the rock whereout they were hewed the pit whereout they were taken or if they doe releeve them or be kind unto them it is either because they have yet somewhat to give and bestow which till it be gotten they use them kindly yea if many children they strive which should shew most kindnesse but once gotten made over to them they set them light and turne them out some making their parents complaine to authority against them or if they keep them decayed they make them drudge as servants they set them with the Hyndes some so gracelesse as they complaine they are a burthen unto them the best of them never tendering them as they did them nor maintaining them as they are able neither answerable to their former condition nor their owne present and some driving them away and not affording any entertainment of releefe to these and such like we apply that of Solomon Prov. 19.26 He that wasteth his father and chaseth away his mather is asonne that causeth shame and bringeth reprovach and so esteem of them as God hath marked them To teach Children to performe all thankefulnesse to their parents Vse 1 if they live to be able and they to stand in need of them if they be never so base be not ashamed of them but remember the time was when thou wast naked and needy and not only had nothing but if thou hadst had all the world couldst not have had helpe but by them or some in steed of them And yet they covered thy nakednesse were not ashamed of thy infirmities carryed thee in their armes and nourished thee carefully Suppose and consider where thou hadst been if they had neglected thee thinke how many nights without sleepe and dayes without rest they spent about thee when thou wast young or weake or sicke see how love made all their labour light and all their charges as it were a gaine unto them And if thou hast any true naturall affection in thee thou wilt thinke nothing too much for them But feed and nourish them at thy table with thy morsell and cup carry and sustaine them in their weakenes and infirmitie yea though they should live as long or longer in infirmities and wants then thou wast of them there are some birds saith Basill who feed their dams as long as they fed them and carryed them how much more Christian Children oftentimes when thy father is dead his garment or his ring is deare to thee this thou carriest upon thy finger and wouldst not lose it for any thing think how should his body when he is living S. Aug. de Civ D. lib. 1. or if thou see others so esteeme them apply it to thy selfe and give them their whole honour or else looke for the shortning of thy daies and for the like recompence from thine His Father Having seene the duty we must proceede now to the parties to whom this duty and honour is to be performed to the father and parents as their parents authors of their being or at least instruments of their being God being Principall Children must performe all these duties this honour to their parents all their life long nothing will free them from them Doctrine nor dispence with the neglect and omission no greatnesse nor excellency themselves may come to no state nor condition of theirs neither want infirmity and imperfection of theirs This is manifest by the example of Joseph the second in the kingdome of Aegypt yet did not omit the least duty to his father but performed all in their places obedience subjection mainteinance reverence in his infirmity and weakenesse and his own greatnesse Gen 48.12 caeteris capiti Solomon to his mother 1 King 2.19 20. Christ to his parents Luke 2.51 Hence came the curse upon Cham pronounced by his father and executed by God notwithstanding what he had to say and could hold out for his defence his father was drunke and like a beast Gen. 9. But Shem and Japheth blessed who did him reverence To this purpose is that of Solomon Prov. 23.22 Hearken unto thy father that begat thee and despise not thy mother when she is old howsoever unworthy of it yet thou must performe it even to thy mother weaker by nature subject to more infirmityes by so much more apt to despise them more then when the infirmitie of their sex and the imperfections of the age are combyned together yet we have no liberty to despise or deny duty Because neither the greatnesse of the one Reas 1 nor the weakenesse and infirmitie of the other can breake that relation which is betwixt childe and parents which the Law of God being morall hath made perpetuall unto everlasting And the reason of this is because as Chrisost in Rom. 13. non principi sed principatui that honour obedience and subjection is required not so much to the Prince as to the Princedome not to the person as to his place So of this the honour is due not to the father but his fatherhood not somuch to the person of him as he is a man and so either a bad or a good man as to his place office as he is a father now he is a father she a mother though of never so bad life or bad parts and so to be honoured and the childe is to give it not as a man and so great or base high or low but as a childe which he ever is and so must alwayes performe it Because they are the authors or principall instruments of their lives Reas 2 essence and being which is that which never can be blotted out but will ever remaine while they are therefore is this to be performed 'T is Solomons ground Prov. 23.22 This serves to condemne the Church of Rome and their odious and impious positions Vse 1 where they allow by doctrine the childe to disobey his parents for they allow him not so much as to acknowledge him to be his father if he be an Hereticke if a protestant yea by the heresie of the father children are freed from all obedience and the father deprived of all his naturall power Symancha Justit Cathol Tit. 4. sect 74. see yee not these men going against the current of humanity and against the light of nature and are oppisite to the light of the word Cham may not dishonour his father though he be drunke but he shall have the curse how shall they escape it But Heresie is a greater sinne then drunkennes undoubtedly not as they count Heresie which is to differ from the Church of Rome in any thing specially in matter of the seven Sacraments And what is this in comparison of that which makes a man a beast
who will not now open their eyes when there is time and while the multitude of blessings they enjoy by Gods gracious government doth invite them to serve and feare him yea I say it shall be just and right that their eyes shall be opened by the multitude of torments which must continue for ever But of you who heare me this day let mee hope better things nay let mee see them If I be a Master God is a Master secondly by covenant specially in this place for he speakes to such as professe him and his worship and such as were in his Church and had made a covenant with him as his subjects he their God and Lord. Psal 50.5 Jer. 50.5 In the Church all ought to obey God Doctr. because of the covenant they have made with him being in that speciall manner his servants having covenanted with him that he should bee their God and they would be his people Psal 50.7.14 Jer. 3.4 5. Isaiah 48.1 2. Luke 6.46 Because if the former Reas 1 and for the former reason more for this when God hath taken them so nigh to himselfe in speciall place For if all subjects owe duty and obedience more they whom the King takes into his owne House and Court into his Chamber of presence So if all that are in the world bee the Lords Kingdome and ought to serve and obey him and are bound by his generall government and protection more those whom he hath taken into his Church his House his Court and his Chamber of presence and imployed them to some speciall service and office about his person as it were Because Reas 2 if they be covenant servants and that be professed then must they remember their conditions for without them no covenant is made and the condition on their parts is to serve and obey him and this very common honesty and servility requires of every servant Because God tooke them into covenant Reas 3 not as men doe commonly their servants then when they were able to doe him service and looke before they agree with them what service they are able to performe them but God saith Chrysostome farre otherwise he receives them into covenant when they are able to doe nothing and maintaines them long before they can doe any thing therefore reason they should doe him service when they are able A reproofe of many men Vse 1 who live more disobedient and rebellious in the Church then thousand heathens have done out of it who onely are Gods servants at large and yet doe they out goe them in many things in the outward service and subjection to God according to the law of nature he hath ingrafted into them Many sinnes thousands of them would have blushed to have heard tell of and been marvellous ashamed only to speake of them without detestation which these in the Church and for all their covenant shame not to doe and blush not to brag of them Questionlesse as the same sinnes are graater in the Church then out of it for ignorance excuseth à tanto though not à toto so the same and greater shall have greater punishment howsoever they may carry it out for a time Yea and howsoever some dream all in the Church must needs be saved though the multitude without be condemned yet they shall find as it is Math. 11.22 24. so it shall be easier for those heathen then for them lesser shall their torments be in Hell To instruct every man in the Church Vse 2 who is Gods covenant servant having made a covenant with him with the sacraments and by them that he ought to serve and obey him with all faithfulnesse and diligence So doe masters looke for from their covenant servants so will servants of any honesty doe with their masters So God expects so should they performe It is not the boasting of their baptisme and comming to the Lords Supper the renewing of their covenant that will be profitable unto them when they performe not their conditions to renounce the enemies of God and to serve him Nay it will be their shame greater reproach because while they boast of the covenant they shew themselves covenant breakers such as common honesty would blush at the sin of Gentiles who were given up to a reprobate sence Ro. 1.30 If any man imagine that these set him at liberty that is carnall liberty he marvellously deceives himselfe Truth it is that it is true liberty for the service of God is most true liberty but it is not their carnall liberty to doe as they list but to follow the command of God as the Centurions servants for they have their presse money or souldiers oath given unto them yea and being so nigh brought to him they owe more service for their more honour more obedience he that imagineth it is an easie life to be a Courtier to be imployed about the Kings person in his presence or bed chamber doth much deceive himselfe as ignorant of such things for though they have more honour more favour and obtaine many speciall suits for themselves and friends yet they have more labour more watching yea more diligence and industry is looked for from them and they usually performe so in this in the Church Gods Court there is more honour more comfort more suits obtained but more service required or at least more bonds of this service more reason they should performe it That Chrysost urgeth touching virginity of a woman a virgin and married may be here applyed that if there be any liberty to mind earthly things to follow the pleasures of the world and such things it is to those who are out of the Church not to those who are in it further then helps them to this service Where is my feare Wee have seen the reasons why this is due and why God doth chalenge it wee must now see the duty and this is servile feare feare in generall is but the expectation of an imminent evill this feare rises from the consideration of the power and justice of God And of this first a man ought to performe and give it to God Secondly the effects of it Of the differences were spoken before The servants of God howsoever they be servants even in the Church ought to feare him Doctr. that is to serve him and avoyd the evils he hath forbidden them for fear of his power and justice Jer. 5.22 and 10.7 Math. 10.28 Psal 33.8 2 Cor. 5.10 11. Rom. 11.20 Revelat. 15.4 Because he is able Reas 1 as he made them with a word and the whole world at first so to destroy them and bring them to nought with a word when they displease and provoke him Now in reason as naturall men as Tully said doe more regard what he can doe to them in whose power they are then what he will doe with them For being able he may when he will come upon them and destroy them but being willing and not able he cnnot at his will so in
striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mencies vers 9. ad 14. or they are positive an inflicting of a curse vers 14. The first is double a rejecting of their prayers and sacrifices vers 9. and a rejecting of them who did pray or sacrifice vers 10. secondly a removing of his worship from them to the Gentiles vers 11 12 13. In this Verse is the rejecting of their prayers And now pray This some take to be an exhortation to Repentance and to seeke the Lord as Zephan 2.3 but some and the most understand this Ironicè by an Ironia and thinke it is spoken in derision like Isaiah 47.12 1 King 22.15 So here he commands nothing but derides them who thought thus to reconcile God by such sacrifices As if he had said Long may ye doe thus but prevaile nothing at all Pray before the Lord Some read entreate the face of God that is the favor of God for so is face taken for favor Psal 31.16 some read Pray to turne away the face of God that is his anger as Psal 34.16 some before the Lord to the Lord himself or in the place where he sheweth himself seeking unto him by prayer Psal 27.8 And of these this is the most probable That be may have mercy upon us He alludeth as it is thought to that Numb 6.35 .i. that he would be gracious and mercifull unto us forgive us our sinnes and multiply his mercies and blessings upon us upon us Prophet and people the Prophet putteth himselfe amongst the rest as partaker of the same miseries and troubles This hath been by your means Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people some referre this to the former part shewing that they should pray because they had been in fault It is true that they ought chiefest to seeke to turne to God that are authors of his wrath But then should this be taken by way of exhortation not upbrayding But this is referred of some to the latter shewing the reason why God will not heare nor accept because they are authors of this evill and therefore unfit to pray to God for the rest This hath been by your meanes by your fault hath this evill happened untous for it is not so much the fault of the people who bring such imperfect sacrifice to the Temple as yours who receive them for gaine and neither reprove the impiety of the people nor instruct their ignorance as by your office you ought Will he That is he will not the Interrogation denies more strongly Regard your persons will he accept your persons and faces To accept ones face is to shew himselfe courteous and gracious to any He will give to none of you nor accept your prayers That which was spoken closely by an Ironie and carried the face of a permission or command that is now plainly and without figures spoken shewing that he rejected both them and their sacrifices Saith the Lord of Hosts He that made all in Heaven and Earth and is ruler over all creatures the mighty Lord. As it were to meete with the bse conceit they had of God preferring every meane man before him In the first place of this covert rejecting of their prayers and first of the manner then the matter The manner is an ironicall speech or speech of derision It is lawfull for the Ministers of God Doctrine and for holy men to use Ironies that is scoffing speeches deriding taunts against the wicked For so is it here by the Prophet So Elijah 1 Kings 18.27 And at noone Eliiah mocked them and said cry aloud for he is a God either he talketh or pursueth his Enemies or is in his journey or it may be that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts
Antioch whereas God conferres benefits on us he is content to doe it privately yet wee will never worship God but before witnesses and for ostentation sake saith Saint Chrysostome Hezekiah turned himselfe to the wall and prayed A comfort for all those who by any occasion may be excluded from the publique assemblies and places of Gods worship Vse 3 whether unjustly excommunicated or cast out of the Church as he was that was cast out Joh. 9. or otherwise hindered by the violence of man or the hand of God yet wheresoever he be in every place may he worship God and God will respect and accept that worship from him He that found out the once blind now seeingman though cast out will be found when he is sought though out of the Temple and Church he that was found of Hezekiah in his bed of Paul and Silas in the prison of Jonas in the Whales belly of Paul upon the Sea and in every place where they held up pure hands unto him he is the same still and will be found of them that seeke him aright every where Princes have their times and places out of which if they be taken and petitions put up they that doe so offend and for favour carry displeasure Sometime they are like to Ahashnerosh Ester 4.11 sometime as Darius Dan. 6.7 8. but God is ever ready to heare Incense shall be offered and a pure offering The matter of this worship The Papists affirme that by this can be understood nothing else but the most holy sacrifice of the body and blood of Christ offered in every place in the sacrifice of the Masse we understand it of spirituall sacrifices not reall whether is most probable we must enquire They to overthrow ours and to establish their owne say Object 1 Bellarm. The word used for offering Mincha signifies an externall sacrifice which was made of Oyle and Incense and so no spirituall sacrifice To this I answer Answ 1 that then it cannot be the sacrifice of the Masse which consisteth not of any such things but of the formes of Bread and Wine Againe it is false which they say Answ 2 for it is used for spirituall sacrifice Psal 141.2 But secondly spirituall sacrifices were amongst the Jews Object 2 and he speaketh of a sacrifice which was not amongst them therefore it must be understood of the Masse for he speaketh of a new sacrifice It is answered here is never a word of a new Sacrifice Answ but of a pure one Not making the opposition betwixt new and old as if they in the old Testament had never used these sacrifices spoken of but that they did not so frequently neither relyed upon them somuch as upon their externall outward sacrifices But the opposition is betwixt the Leviticall sacrifices which were offered in one only place for which God was offended that they were so corruptly offered and the cleane sacrifices among the Gentiles Thirdly Object It is called a pure sacrifice Now that cannot bee of spirituall sacrifices when ye say all the works of the godly are imperfect and impure as a menstruous cloth and only the sacrifice of the Masse is pure To this is answered Answ That the worship of God performed according to his word and will in it selfe is pure and though there be many infirmities and spots in the faithfull and in their manner of offering of them yet because they offer up spirituall sacrifice by Jesus Christ who by his bloud hath purged his Church that he might make it without spot and so their sacrifices they are pure Hebr. 13.15 1 Pet. 2.5 And as for their Masse it is most impure and to have it pure they require the devoute and religious intention of the Priest which being wanting makes it impure But that this cannot be understood of the Masse and the sacrifice in it is thus proved we would demand of them whether they take these words properly or figuratively If properly then this place must needs be understood of legall worship and so doth not pertaine to the new Testament yea then must they offer incense in the Masse as well as bread If figuratively then is the Masse a Metaphoricall and figurative sacrifice and not a true reall and outward sacrifice as they say it is But if they will take the first metaphorically and the latter properly besides the monstrous absurdity of it see what follows the word signifies a sacrifice made of flowre oyle and incense a breaden sacrifice Levit. 2.1 then overthrow they their transubstantiation for if they offer bread it is not his body finally that this cannot be understood of the sacrifice of the Masse is apparent from circumstance of place and person for this may be offered every where that not but upon an Altar only This by all the Gentiles that by Priests only By this then we understand onely spirituall sacrifices of the new Testament as it is usuall with the Prophets to set them out by the names of the sacrifices of the old Testament that they might more familiarly shew to them of this age that the Gentiles are called to the true religion Incense shall be offered He sheweth that the Gentiles called and converted unto God will worship him Those who are effectually called Doctrine and truly converted unto God must and will worship him be carefull and zealous of his worship and service Isaiah 27.13 In that day also shall the great trumpe be blowen and they shall come which perished in the land of Ashur And they that were chased into the land of Aegypt and they shall worship the Lord in the holy mount at Jerusalem Isaiah 2.3 1 Pet. 2.9 see it practised 2 Kings 5.17 Moreover Naaman said shall there not be given to thy servant two mules load of this earth for thy servant will henceforth offer neither burnt sacrifice nor offering unto any other God save unto the Lord. Acts. 12.41 42. Because this is the end of their calling and conversion Reas Luke 1.73 now every thing tends to his proper end and is carried to it by nature as a stone is to his Center and fire to his sphere Hence we may gather why so many and the most Vse 1 are so little carefull for the service and worship of God being either neglecters or contemners of it they are men uncalled unconverted called they are by the sound of the word Math. 22. but not effectually called and converted and therefore no marvell if they worship him not neither be carefull for his service when they are forward enough for dutyes to men yea and by this may we judge them not to be called when every thing else hath his time and they are carefull and diligent about the duties of civill honesty and the workes of their worldly callings and can find no time for the service of God and his worship and think every houre or minute too much that is spent in offering up incense to the Lord Their calling in week the day will not
labour and so to walke that by the blessing of God upon his endeavours many may be gained to God out of the bondage of sin and Satan be called and converted unto God This is given unto the Word Psal 19.7 in the Ministers preaching of it Rom. 10.14 Isai 49.5 Ezek. 3 17 c. and 33.7 c. Matth. 28.19 Acts 18.9.10 2 Tim. 2.24.25.26 Because he shall be free from their bloud and perishing Reason 1 not onely if he convert but if he so labour as they may be converted though they never be for it not being in his power to work upon the heart and to alter it if he do what he can by all meanes to the outward man he is free else he must be culpable and guilty of his perishing If in Ezekiels parable Chap. 33. a watchman set up of themselves shall answer for their bodies if they perish for want of warning what shall he do that is set up of God Because if God do make his labour effectuall Reason 2 his honour shall be the more I cannot say as Chrysost Non minus praemii if hee come without them he shall not lose his labour but lesse sure because of that Dan. 12.3 And they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for ever and ever This reproveth and condemneth all Preachers and Ministers Vse 1 who do not labour so in doctrine and live so in practise that men may be converted to God from iniquity but by negligence and corruption suffer men to remaine still in their sinnes yea harden them in their iniquities They are farre from their dutie and farre unlike to these Priests who were thus approved and commended of God To teach all Ministers so to preach Vse 2 and so to live that they may convert men to God and turne them from iniquity They must exhort improve and rebuke with all meeknesse long-suffering constancie and courage that there may be nothing wanting in them why they should not be turned This is his dutie and he that is a Priest and rebukes not delinquents he forsakes the office of a Priest In the doing of it faithfully he may well expect a blessing from God because of that Isaiah 55.10.11 Surely as the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it to bring forth and bud that it might give seed to the sower and bread to him that eateth so shal my word be that goeth out of my mouth it shall not returne unto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I send it And if he doe waste himselfe hazard his life and spend his strength and gain but one or few it will be the recompence of his labour The Captaine that redeems and recovers but one captive whose freedome is desired by his Prince shall not lose his reward though he shall have greater that recovers more So in this Dan. 12.3 And if God do not blesse his labours yet if he be not wanting in his dutie care and endeavour but be found wise and faithfull he shall be rewarded Isai 49.5 And now saith the Lord that formed me from the womb to be his servant that I may bring Iacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength This may teach us why the Ministery of the Word Vse 3 and the Ministers of it are so harsh and so unacceptable unto most men if they be faithfull and will seeke by all means to convert men to God because they must turne them from their sin separate them and their iniquities which they love so dearly as Micha 6.7 Sin is either naturall or by custome or both naturall diseases are almost incurable and no lesse diseases that grow into a custome which is another nature And the Physitian that should go about to cure these against a mans will should have little thanke for his paines and be not greatly welcome when such things cannot be removed without most sharp and bitter medicines great paine and griefe So in this And here is the cause why many a mans ministery at the first comming to a place is very acceptable for a while because he speakes things good and wholesome but somewhat generally because he knowes not the state of his flocke and people but after he hath lived some yeares and sees their sinnes and begins to speake home unto them then is he unacceptable because he would part them and their sins As that Minister that should perswade a divorce betwixt a man his wife which he loves most dearly should never be welcome to his house or company so in this It may be it is but the same he hath often spoke of before but then it was borne because they probably conjectured he meant not them but when he hath been a while with them that it is like he may know them to be guilty of that sinne though happily and ten to one he did not then is it tolerable because they thinke he would separate them and their beloved sinne their profitable and delightfull sinne All the while he will preach peace and comfortable things to them and bring the word of reconciliation and tell them of Gods love and Gods mercie and that he is sent to wooe them to be married to God all that while he shall be kindly welcome As he that should sue for a Prince to win the love of a woman to him all the while he tells of his honour and riches and beauty and such things he shall be kindly welcome but if he come to tell her that she must separate her selfe from some place and company she loves well and change her manners and forsake her friends and fathers house he shall finde his entertainment both for usage and countenance changed So in this Which makes oftentimes Ministers if they be not the more faithfull grow cold and carelesse and so fall into many grievous sins And turne many from iniquity In themselves and of themselves by nature they were in iniquity carnall and sold under sinne Rom. 7. till the Minister by the word brings them out of it and turnes them to God from sinne and makes them his No man naturally is Gods but a slave to sinne and Satan Doctrine 1 till he be turned and converted by the preaching of the Word and work of the Ministerie Turne from iniquity Their conversion to God Doctrine 2 and their calling is thus noted By turning from iniquitie To note this unto us Those who are truly called and converted are turned from their sinne and corruption that is washed cleansed and purged from them 1 Cor. 6.11 VERS VII For the Priests lips should preserve knowledge and they should seek the law at his mouth for he is the messenger of the Lord of
savour not religion hate them only because they expect they should be more holy then others and though they cannot conceive all the diligence they ought to have in their places yet suppose they ought to do farre more then they do and even those who now love them if God ever call them will hate them to the full And if they should bee laid in their graves with the love of them yet when they shall meet in hell when their eyes shall be opened to their cost they shall be ready to teare one another for hatred and malice having been the cause of the perishing one of another As generally in all things it is usuall with God to make that a snare to the wicked whereby he sought good to himselfe so will he make that a shame whereby they sought honour To teach the Ministers if they be in contempt Vse 3 as who is out of it to consider the cause of it for as they say it is the cause that makes the Martyr not the suffering so in this the cause affoords comfort or woe If it be for the faithfull performance of a mans place by instructing perswading and reproving there is comfort in it and he may say as Job 31.35.36 But if in examining his heart and wayes it be for the contrary if he would either remove the present or prevent that is to come he must repent and reforme for if he continue God hath said it hee will make him despised The world will tell him happily that the way to favour and love and account is to be corrupt carelesse in his place to do somewhat and not much Balak told Balaam so Num. 24.11 but he speaketh like an heathen King and they as deceivers Have I also You begun and broke covenant with me and now I have broken with you not I but you began first I onely followed The Lord never breakes covenant with man Doctrine unlesse he first breake covenant with him he never denies them any blessing promised but when they first deny him the duties promised and do not performe them when they have begun he will follow after So is it here and 1 Sam. 2.30 2 Chron. 15.2 He went out to meet Asa and said unto him O Asa and all Iudea and Benjamin heare yee me The Lord is with you while yee be with him and if yee seeke him he will be found of you but if yee forsake him he will forsak you Jer. 22.13.16.17 c. Because he is immutable Reason 1 and without change all the while then they are the same and do performe duties to him he will not be otherwise because then should he change which is not possible But they having once changed they are not the parties to whom he made such promises and so he neither will nor doth performe them Because he is most just Reason 2 yea Justice it selfe one that gives Suum cuique Now while a man performes his promise and cleaves to God he will not with-hold or forsake any thing for promise is debt To teach what is the cause why man often enjoyeth not many of the blessings which are promised Vse 1 The cause is not in God not that he hath promised more then he can performe for he is all-sufficient nor more then he thought fit for he is most wise in promising as well as performing Nor as men who promise rashly that they cannot spare and after repent themselves none of these nor the like in God are the cause of it but it is in man himselfe for he hath stript himselfe of all interest and right unto the promises of God because he hath first forsaken him and dealt unfaithfully with him Many a man in want of his things he had thought he had had a promise for and being impatient through his corruption is like a sicke man of a feaver accusing his meat rather then his palate so he will accuse God rather then himselfe But he must accuse himselfe seeing God never did neither can break with any who have not broken first with him Many a man finds he wanteth or is deprived of many graces he had and good things he possessed as health liberty comforts and such like he calleth upon God for them and thinkes to receive because of the large promises God hath made And all the while he never thinks that he is not the man to whom the promises are made or at least though he did once make a covenant with him yet he is not the man because he hath not performed his condition Like Israel Isai 59.1.2 Behold the Lords hand is not shortned that it cannot save neither his care heavie that he cannot hear But your iniquities have separated between you and your God and your sins have hid his face from you that he will not heare Vse 2 To instruct a man how he may enjoy the blessings and promises of God whether one or other he must keep promise with him and performe all the conditions on his part It is in him to have them or reject them from himselfe for if he performe his conditions God will not faile in his else he must heare what David heard 2 Sam. 12.8 Then Gods faithfulnesse dependeth on mans Object Not his faithfulnesse but his performance Answ for he may be faithfull and is undoubtedly still without the performance as he is a faithfull man who never performeth condition with another when they had broken their conditions of his performing of covenant as before I made you to be despised It was others malice and corruption but Gods judgement Doctrine As other judgements which befall men so this of hatred and contempt and reproach it comes from God though man be the instrument of it therefore saith God I have made you vile Jerem. 23.40 Psal 44.13.14 and 107.40 2 Sam. 16.10 Reason Because all evill as in the City so in every place comes from the Lord Amos 3.6 the evill of punishment Now such is this A question may be made whether this be a sinne or no Quest If it be how should God be free from sinne when he hath his hand in that which man doing sinneth It is not simply a sinne to despise the wicked Answ for it is a marke of the child of God Psal 15.4 To hate the wicked for his wickednesse so it be done simply and onely for that he set at naught all wicked persons as well as one and not this and that onely from whom perhaps he hath received some wrong or whose outward state is contemptible in the world But if man sinne in it and hate the person rather then his wickednesse and doe it in the malice and corruption of his heart yet is God free from sin because as Augustine speaketh of that of Shemei Deus non est tam Author quam ordinator The disposer of his corruption not the Author of it for they having this venome by nature to hate and contempt God leaving them as he justly may to their owne
hath decreed it and the mouth of the Lord hath spoken it Some understand these words of his second comming as the others of the first As August and Theodoret But Cyril and Rupert otherwise as we and the third and fourth verses prove it because those things are exercises of the Church upon earth In the Prophesie we first observe what toucheth the forerunner That he is sent and the end of his sending I send Math. 11.10 It is said God the Father sendeth noting the unity of essence Christ is God equall to the Father and coeternall with him Doctrine 1 Revel 2.8 first and last Christ he sendeth Ministers and appoints them over particular charges Doctrine 2 as Pastors Re. 2.1 My messenger or Angel Iohn is the inessenger of Christ one by whom he would make his will known and the spirituall and heavenly verity manifest unto his people which is not peculiar to Iohn but that which is given unto all the Ministers of God and so teacheth us a generall thing The Ministers of God are his messengers and Angels to receive from him and reveale to Doctrine and teach his people his will and pleasure those by whom he will convey unto them the knowledge of his divine Mysteries which is not to be understood exclusively as if they should have no knowledge of it by any other means But this is the principall means by which he hath ordained thus to manifest it Hence is this name of Angel or messenger so usually iven unto them And that of Embassadours 2. Cor. 5.20 And that of any Interpreter Iob 33.23 And that they bring is called the Lords message Haggai 1.13 Hence that Math. 29.19 go ye and teach Luke 16.29 Abraham said unto him they have Moses and the Prophets let them hear them Because of mans infirmity Reason 1 therefore he speakes not himselfe neither sendeth by an Angel which is one by nature knowing the naturall feare of a man that he is able to indure neither As that sheweth Deuter. 5.25 26. Now therefore why should we die For this great fire will consume us if we heare the voice of the Lord our God any more we shall die For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire as we have and lived Luke 1.11 12. Then appeared unto him an Angel of the Lord standing at the right fide of the Altar of incense And when Zacharias saw him he was troubled and fear fell upon him As also his superstition who would leave attending the message and worship the messenger As Revelat. 22.8 But he willing to have the message rather regarded sends it in earthen vessells Because they might know better and more fitly Reason 2 to deliver and apply this word both with more compassion and with other affections seeing they are partakers of the like infirmities and so better know the infirmities of men It is the reason the Apostle giveth why the Priesthood was taken from men to be for men in things appertaining to God Heb. 5.1 2. Which is that the Apostle said 1. Cor. 9.20 Vnto the Iewes I become as a Iew that I may win the Iewes to them that are under the law as though I were under the law that I may win them that are under the law Which was saith Augustine * Compassione misericordiae non simulatione fallacia fit enim tanquam agrotus qui ministrat agroto non cum sefebrem habere mentitur sed cum auimo condolent is quemâ—dmodum sibi ministare vellet si ipse aegrotaret sic spse aliis aegrotantibus ministrando compatitur August Epist Hierom Epist 9. In compassion pitying them not in dissimulation to deceive them He became as a sicke man himselfe to tend the sicke not feigning that he had a fever but with such a tender and condoling heart as he would be tended with if himselfe were sicke To confute those who thinke any sufficient for the Ministery Vse 1 to be Gods Messenger Vide. Cap. 2. verse 7. doc 1. use 1. To reprove all ignorant Ministers Vse 2 and to admonish men to take heed how they take this calling Vide ibid. verse 6. and 4. Vse 3 To confute those who thinke there is no necessary to heare Gods Ministers Vide ibid. doc 2. use 1. To teach men to make conscience to heare the Ministers Vse 4 Vide ibid. And he shall prepare the way before me Here is Iohns office alluding to an harbindger before a Prince whose duty it is to prepare the way for his Prince remove all lets and impediments that he may passe more easily and more freely So ought Iohn according to that Luke 3.4.5 And it is all ohe with that Luke 1.17 To make ready a people for the Lord. To whom he would come Iohns preaching then is the preparing of a people and Christ comes when men have entertained that Men who would receive Christ Doctrine must entertaine his word by his Ministers and be first prepared by it and then will he come Luke 1.76 and Rev. 3.20 If any heare my voice He shall prepare the way Iohn prepares the way for Christ by preaching repentance and bringing men to the sight and acknowledgement of their sins which is manifest by his preaching Matth. 3.2 3 7 8. As Christ comes to none but such as have received the word Doctrine So to none but to such who have so received it that by it they are brought to the sight and feeling of their sins and to see and acknowledge their fearefull condition and damnable estate by reason of their sins Therefore it is that one speaking of this of Iohns comming and preparing saith it is like as when the sicke is admonished oif the comming of the Physitian that he knowing and feeling his disease might reverently receive him and submit himselfe to him So in this And to this end belongs that Matth. 11.28 Come unto me all ye that are weary and laden and I will ease you As also when he sendeth his Apostles abroad Matth. 10.6 7. But goe rather to the lost sheep of the house of Israel And as ye go preach saying the kingdome of Heaven is at hand Luke 1.76 77. And thou babe shalt be called the Prophet of the most high for thou shalt go before the face of the Lord to prepare his waies And to give knowledge of salvation unto his people by the remission of their sins And the Lord whom ye seck The second Prophesie touching Christ the Lord In this verse he Prophesieth of his person and comming and he is first called the Lord that is King and Governour of the Church Christ is the Lord and King Doctrine and the Governour of his Church the government of it is his peculiar and proper Whom ye seek whom ye desire Christ was desired and sought for of the Jewes two waies as they were diversly affected some were meer naturall men they sought for him as a temporall deliverer others
free our selves from such doubts when we see what befell Chorah and all their company Achan his when some sinned onely in the known sin yet others were punished We must conclude that it is most just from this ground that he proceedes never but justly though it be secret from us For imitation first for the Magistrates Gods upon the earth Vse 2 they ought not to proceed against malefactours but upon knowne and manifest proved causes not upon slender conjectures or suspitions for so will God himselfe doe and they executing his judgement ought to proceede no otherwise lest they fall into injustice They ought to not to proceede for any hatred to their person or their profession or for any other sinister respect upon accusations halfe had and slender or no proofes The Lawyers say that it is unjust not to weigh and consider the whole Law but to give sentence from some part of it * Veritatem inauditam si damnent leges praeter invidiam iniquitatis etiam suspitionem merehuntur alo ujus conscientiae nolentes audire quod auditum damnare non possunt Tertull. Apolog. adversus gentes Cap. 1.10 If the laws condemne truth unheard besides the nute of injustice they will cause a suspition that they are conscious of some unwillingnesse to heare lest after they had heard they could not condemne As Tertull. speakes So of Magistrates Therefore in things not manifest not proved or by such witnesses whose persons are infamous their credit suspitions such as may be suborned or doe things of spleene and malice which may happily appeare to them they ought to take heede how they judge and as they have power rather reprove then condemne Againe in the second place every man ought to judge righteous judgement when he judgeth and censureth the actions of other men but secundum alligata probata not out of his owne humour out of the dislike of their person justifying some because they have affection to them condemning others and their actions because they dislike them or condemning some mens doings onely for the name they have Like unto those who being sick of a feavour or frensie being deceived by the similitude of right lines drawne upon the wall thought they saw some deformed and ill shaped creatures ut Aristot So they out of sicke diseased and corrupt mindes doe not onely deprave the right lines that is the famous and good actions of others but account them as vices and turne them to their reproaches and infamy If that for mens words be true which Luther used to say * Sceleratū est cū nover◠esse pium sanū alicujus sensū ex verbis incommodè dictis statuere errorem Luther T is a wic ked practise when you know a mans minde and meaning to be good so und yet to catch at his words it may be not so fitly delivered to accuse him of error So for mens actions out of some infirmities or upon some suspitions when they know nothing but good in them and yet beleeve every report against them As Tertullian said it was with him and other Christians in his time Credunt de nobis quae non probentur nolent inquirere ne probentur non esse They beleeve things of us without tryall or proofe and will not examine whether they be so lest they should be proved to be otherwise Against the sooth-sayers He numbers up the particular offendors he would deale with not that he would deale with men no but alledging these as a taste of others or as the sinnes which then ruled and raigned amongst them but we may observe that here are numbered not sinnes of one kind not against the second Table onely or first onely but against both The Lord will judge punish and destroy men for irreligion Doctrine aswell as dishonesty for the neglect or the breach of the first table aswell as the second and è contra and for both manifested here for they are joyned together as it were in one condemnation proved further from the threatnings and executions laid downe in the word where we shall finde the Idolater the Sabboth breaker and swearer c. threatned and punished as well as the Adulterer murtherer and other dishonest and unjust persons In Deuter. 28. All the curses repeated respect the whole law and all the commandements as well as any one or of either of the tables Ezek. 22.6.7.8 Hosea 4.1.2 1. Cor. 6.9.10 1. Tim. 1.9.10 Galat. 5.19.20.21 Revel 21.8 Every where offendors against both Tables are joyned together Because as Jam. 2.11 He that said thou shalt not commit adultery Reason 1 said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressor of the law So he that commanded obedience to the one and forbad disobedience did so to the other and so he is disobeyed and provoked in the one as well as the other Because the curse was not an appendant to one Table Reason 2 but to both and every precept and every branch of every precept Deut. 27.26 Then under the Gospel there is use of the law morall Vse 1 for this is spoken of Christ which thing would he not neither could he in justice doe if the law were not to them under the Gospel This may teach many in the Church Vse 2 to expect Christ a terrible Judge and swift witnesse against them seeing if they seem to make care of the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and dissoyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty To perswade these hypocrites Vse 3 to come out of their hypocrisie and both them and all others
their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities things are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christiana mulier est haec excantans nihil aliud loquitur quam Christi nomen Chrysost ho 21. ad popul Antioch Proptereà namque mag is odi aversare quod Dei nomine ad contumeliam utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Damones Chryso she is a Christian women that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God profes sing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divels still For they said Luke 4.41 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement the Lord as he will judge Doctrine condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 This ought to make every one flye adultery Vse though he can escape the punishment of men yet for Gods judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly The Lord he will judge and condemne all false swearers Doctrine such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not
maintenance is and must be such as the law hath provided if it be sufficient to maintaine a Minister that laboureth amongst them in such sort as he may not be distracted with want or burdened with cares or his Ministery disgraced by his poverty which if it be not either by reason of his charge or the hardnesse of the times there ought to be an addition according to mens abilities and in places where the law hath provided little or nothing there are the people bound to provide their labourers their hire not upon charity or almes but as a matter of justice according to that 1 Cor. 9.1 As he that goeth to warfare may of duty and justice require his wages of those for whom he fighteth he that planteth a vineyard may of duty chalenge to eate thereof or he who feedeth a flocke may of duty chalenge to eate the milke of the flocke Then the Minister doing all these may chalenge his maintenance of duty and they in justice are bound to give it him yea part of their goods being due to the Lord as a homage or quit rent of all their goods acknowledging that they hold and have all things they possesse and enjoy from him and therefore owe all service honour and obedience unto him Now tseeing he hath no need of these things himselfe but hath given hem to others his Ministers by whom he will receive them and communicate by them spirituall things also not taking his own for nothing these must know that though no law of man binde them yet are they bound to give of their goods and with some proportion of the tenth for a better rule they cannot have to the maintenance of the Ministery This accuseth and convinceth all those of sacriledge and impiety Vse who have their hands defiled with the spoile of the Church and of God al which we may reduce to these two heads that they are such as doe it under the covert of law or without law First such as have impropriations or appropriations the one arguing that they are improperly theirs the other that they are taken from the right owners and appropriated to them call it what you will it is apparent sacriledge specially in those places where an hundreth pounds is taken away and but ten pounds left for the Minister And so no man of parts and sufficiency will take the place but an unlearned Minister that the people perish for want of knowledge and here I would have them consider whether they having the provision shall not assure and give account for those soules that perish for want of spirituall foode which comes by their meanes of which I make no doubt but they shall As Dan. 1. And will they buy their sweet morsells thus deare if they pretend the law allowing them if I were before the law-makers I would say somewhat to it but to them I say if it be jure fori it is not jure poli as Saint August in another case and we shall all appeare before such a Judge as no law but the law of the highest can be pleaded And all the lawes of men shall lye in the dust as themselve To these may I adde donatives which at the suite of these parasites the Pope would give to one man or moe the fruit of the Church to be used at his pleasure yea reserving nothing for the Church but left the care to his devotion if he could get a man for forty shillings or a canvas doublet yea of this sort are these leases allowed by them to be let by the patron Bishop or incumbent to alien ate these things from the Ministery and then rob the Church spoile the Lord. To these I may adde portions pensions immunities priviledges customes and prescriptions which also came from them have crept into reformed Churches All which are their kind and measure guilty of this sacriledge but there are other without pretence of law which rob God and the Church As patrons who taken for the defence of the Church who thinke they may bestow the living of the Church as they thinke best and therefore lay them to their houses for provision and get a Chaplaine like one of the knights of the post that cares not for an oath Vpon hope of better preferment to swear he is free from simonie when he hath agreed for a living of an 100. pound per annum as the Levite Judg. 17.10 which ariseth from either the blindnesse of their minds or the love of wordly things or envy and evilnesse of their eie and heart but whatsoever the cause is the fact is no lesse then sacriledge and they to answer as before such also as abuse their Ministers by fraud or cunning or power to detaine part of the due or for the quality of the tith to pay the worst and vilest unto them VERS IX Ye are cursed with a curse for ye have spoiled me even this whole nation YE are cursed with a curse This verse containes the event Gods curse upon them for that they had done as a proofe they had sinned else had not such a thing come from the just God he cursed them with penury and want and famine they pinched him and he them yea they had thought in the famine to have kept the more to themselves and they had the lesse for keeping from him that which was his for spoiling him he justly and worthily spoiled them and so by their owne craft had they deceived themselves and diminished their store when they thought to have increased it And so he points them out the cause why this was befallen them Even this whole nation The subject of the punishment the same who were the subject of the sinne even all rich and poore high and low from the highest to the lowest had spoiled God and therefore he laid his plague as large and with as full extent The judgement and curse of God upon this people was a famine as the verses following shew And they having pinched him he doth deale so with them paies them home in the same kind In the generall thus It is a just and no unusuall thing with God to punish men in the like kinde Doctr. 1 as they have offended either against himselfe or men Vide Cap. 1.5 Your eies shall see it Now for the particular that the curse and this curse is upon such as spoile the Lord and his Church we observe God will justly punish with his curses and specially with famine and scarcity Doctr. 2 all such as do spoile him and take the Ministers maintenances from them which as it is affirmed here so that of Ananias and Saphira Acts 5.1.2 c. doth proove it the curse being upon them for withholding that from the Lord they had voluntarily given unto him for the curse ws not for the lie and dissembling though it were the heavier for that they having bound two sinnes together like to this though not in all things the same is that
to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have
13.16 Philip. 4.18 but chiefely the duties of Holinesse prayses of and prayers unto God when Every where there is a lifting up of pure hands to the Lord. 1 Tim. 2.8 And it is observable that the time of the Mincha which was dayly morning and evening was the time of Set prayer among the Jewes Dan. 9.21 While I was speaking in prayer Gabriel touched me about the time of the evening oblation Mincha This is that which the Rabbins call Tephilla Mincha The prayer of the evening Sacrifice Which was about Three of the Clock in the afternoone called in Scripture according to the Iewes reckoning of the time The ninth houre which is sayd to bee Acts 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The houre of Prayer Secondly the other part of the comparison or reddition shewes on the Contrary the Jewes neglect and profaning of that worship which the Gentiles would so reverently entertaine ver 12.13 This is set downe I. Generally Verse 12 ver 12. But yee have profaned it But yee Priests and others that have reason to entertaine and reverence my name and worship yee have polluted it Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have dishonored it And so Pagn The Geneva and Deodates margin II. Particularly 1. In their thoughts 2. in their words and 3. In their deeds First in their thoughts or base conceit for it is not so likely that they uttered it in words In that yee say The Table of the Lord is polluted and the fruite thereof even his meate is contemptible They had a base conceit and prophane of Gods Altar and the Sacrifices The Table that is the Altar See before ver 7. And the fruite thereof even his meate our old autorised Eng. hath it The fruite and in the margin Or the word It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructus fruit is by a metaphor transferred to speech which is the fruite of the tongue as Esay 57.19 I create 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruite of the lippe Where the Targum is Mamlal and the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense seemes to bee so I create speech or the word of the lippes But here it is in its proper signification the fruite The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Vulg. followes That which is put upon it with the fire that doth consume it So the Vulg. mistaking the originall word as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comedens illum but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibus ejus His meate The Chald. The Table of the Lord is despised and the gifts thereof The Tigur The provision thereof is vile because as Vatabl. notes the fat and entrailes that were offered were vile S. Hier. otherwise The fruite that is the fire and the meate of the fire that is the victime or sacrifice I rather take it as our translation hath exprest it for two nounes put absolutely or as wee say per appositionem Both the Altar and the fruite even the meate upon it were despised by them The revenne The Income of it so the Italian in the Text Or the fruite so in the margin Secondly in their words Vers 13 ver 13. Yee said also Behold what a wearinesse is it Besides what conceit yee have cherished yee have also uttered enough to discover your hypocrisie and profanenesse Behold what a wearines is it or as the Geneva It is a wearinesse The Vnlg. Behold this out of our labour Somewhat like to that of the Lxx Behold these out of our affliction We are returned poore this is as much as our labour or poverty can allow But it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De labore of labour but as Pagn and Vatabl. observe and as it is in our best copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matlaa either there is a double Heemanticke as they call it or it is two words as Bab. Abr. would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also Sixt. Amama ad loc in his Anomal Special Quis Labor Oh how I am weary How I pant in bringing it it is so fat and heavy or how are we tyred and spent in Gods service This I take to bee the sense There are other interpretations as that of Winkleman the beast is not faulty but onely it is weary The Priests so hypocritically excusing themselves in taking any offering that came to hand Or as some others who also make these the words of the Priest some one of them taking up the shoulder or the breast of some carrion sheepe saying See what we have for our labour what a wearinesse is it to serve so fruitelesly But I rest in the sense before Thirdly in their deeds expressed I. More darkely II. More clearely First more darkly And yee have snnffed at it Or Whereas yee might have blowen it away your very cariage hath exprest your hypocrisie and pride and contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huntly the Scottish Iesuite contends from Galatinus that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was formerly reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the vindication of the uncorrupted reading of which place See Solom Glassius Philol. sacr lib. 1. Tr. 1 pag. 50. Yee have snuffed at it Behold what a labour and yee throwe it down So Pagnin As if they would take breath pretending to be weary in the carying of it being so fat and weighty Yee say Oh how weary because the beast is fat and heavy whereas ye might have blown it away being so thin light So Tremell expresseth it and Iohn Tarnovius Or It is worthy to be blowen away so Hier. Remig. Lyr. you pant as if it were weighty but I blow it away with scorne So also Hier and Theodoret. The Septuag in editione Romana reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have blowen it away But Cornel. A lap tells us that in the edition of the Lxx in Bibliis Regiis which I had not yee have puffed or blowne Ioh. Winkleman gives a singular sense That the Priests by a kinde of writhing of their mouthes and drawing in their breath would though in a scornefull way extenuate lessen their fault in receiving corrupt offerings Why The beast is not faulty but only weary Is this such a matter As if forsooth c. I rather will propound this sense you blow and pant as if tyred and thinke all too wearisome and snuffe and shew dislike at it Snuffing or Puffing with the breath being a signe of dislike and contempt and pride So the souldier in Plautus Quojus tu legiones difflavisti Quasi ventus folia ant peniculum tectorium So God shewes his contempt of his enemies Psal 10.5 As for all his enemies he puffeth at them So Prov. 29.8 Scornefull men bring a City into a snare or Set a City on fire That is with their breath Or Difflant ciuitatem As Drusius renders it Hebraic Quaest lib. 3. qu. 22. Secondly more expressely And yee brought that which was torne and the lame and the sicke Thus yee
take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Because he hates such oathes Reason 1 Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false eath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Because swearing by others they are idolaters Reason 2 for whereas an oath is not onely God ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Because if rashly by him Reason 3 the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women Vse 1 being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judges should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them This may serve for secure men Vse 2 who lye in this sinne to hate swearing or are ready to fall into it to perswade them as Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord. If not for the haynousnesse of the sinne yet for the punishment If not in a state where there is little law against it yet in a Church where the King of it is both a swift Witnesse and a severe Judge and will both judge and condemne every false swearer S. Chrysostome disswading from this sinne and perswading little at length breakes forth into this * Vtinam mihi liceret frequenter jurantium animas exuere ipsorum oculis subjicere vulnera cicatrices quas quotidie capiunt a juramentis nec admonitionis nec concilii indigeremus quoniam vnlneram aspectus omni sermone potentius Hom. 14. ad pop Antioch I would I might uncover and lay open the soules of ordinarie swearers naked and set their wounds and skarres before their eyes which they daily receive by oathes then there would be no need of admonition or counsell because the sight of their wounds would more prevaile then all my words This would I wish to give them the sight of their sin and the guilt of it but if it prevaile not I would I could give them the sence of it that I could make them see and beleeve the judgements and punishments which belong to it that the flying booke full of curses is long since come abroad and is ready to seize upon their houses and persons That Christ
escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
of ours that lie in the Sea into which the Sunne is said To goe downe which is an expression of the old Greeke Poets see Ioh. Scapula in Them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Prophet here useth such a word in the other originall when the West is called according to the vulgar conceit The Sun-set or The sunnes going downe or Going in introitus solis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lie downe or Goe in My name great the Gen. supplies IS we supply it shall be great Gods Name what it is we saw ver 6. Shall bee great Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorified Among the Gentiles in the end of the verse they are cal'd The heathen but the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewes theselves are also ordinarly called Gojim Esa 9.3 Thou hast multiplied the nation Hagoi The Thargum there the people of the house of Israel Ezek. 2.3 I send thee to the children of Israel to a rebellious Nation Gojim Nations called so in the plurall because though they were but one people they were many tribes or divided into many factions But when the word is opposed to the Jewes as here it denotes other people that are not of the seed of Abraham who in the new testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Math. 10.5 Goe not into the way of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.11 Praise the Lord all ye Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word the Lxx use here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though this word also be used for the Iewes even in the new Testament Luc. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee loved our Nation That is the Iewes But the Iewes used the word ordinarily to signifie another people and a people of another worship and to this day they use to call a Christian Goi A gentile As wee now also doe use the words Heathen Gentiles Pagans for such people as are without Christ or are without the covenant At in the Apostles time they ordinarily called all such as were not of the Church or which used to bee called Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greekes because the greatest part of the East Country spake Greeke and that people were the principall among the Gentiles which were knowne unto the Iewes But the Syriacke of the new Testament instead of Grecians usually turnes it Aramaeans see Tremell Marg. ad Act. 20.21.21.28 Rom. 29. And the difference of the Graecian and Graecist in the language of the new Testament see in Goodwyn Mos Ar. lib. 1. cap. 3. And in every place incense offered So also the Lxx. Arab. Syr. Pagn The Tigur Arias Mont. For Kitter and Ktora Ktoreth and the word that is here Muktar doe all signifie Incense or Perfume It is spoken in the language of the Leviticall Law which is ordinary with the Prophets to set out the spirituall worship of God under the time of the Gospell Yea under the Law it selfe Prayer was resembled by the Psalmist unto Incense Psal 14.1.2 And the same resemblance is used in the new Testament Apoc. cap. 5.8 Offered and so the Lxx Pagn Tigur Put so the Syr. the Arab. of Antioch Made but the other Arab. reades it Brought All agreeable both to the signification of the word Muggash of Nagash To drawe neare Or To come neare that which is offred it Drawes neare unto God and to the use of Incensing Onely the Vulg. Lat. translates it Sacrificed but improperly Yet the popish interpreters make use of that translation for their purpose in the interpreting of the next words of the Sacrifice of the Masse though without reason as wee shall see And a pure Offering This I say the Pontificians interpret of the Masse for say they the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minhha signifies specially that offering of fine flower Levit. 2.1 which was say they a type of the Eucharist But I Mincha doth not alwayes signify a sacrifice as wee shall see afterwards And. 2. The words of the Prophet cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally bee understood of the Masse for the popish Priests doe not offer Fine flower and oyle and frankincense which goe all to the making of this Mincha of which see the place Levit. 2.1.2 and Maimon Tr. de Sacrif cap. 13. s 5. And for farther answer to this interpretation see the following commentary fully together with Chemnit Examen parte 2ª lib. 6. de Missa arg 8. There are diverse other interpretations The roote of this Hebr. word is Manahh an Arabique verbe signifying To give and Minhha is any solemne gift or present To man as Genes 32.13 Iacob tooke Mincha a present for Esau So Genes 43.11.1 Sum. 10.27 and 2 Sam 8.6 The Syrians became servants to David brought gifts He. Mincha gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But especially it is a present or gift to God which when it is of cattel it is called Korban and when of things inanimate as flower cakes wafers c. it is called Mincha So Gen. 4 3. Cain brought of the fruite of the ground Mincha an offring to the Lord. But most strictly it signified those particular kindes of meate offerings mentioned Lev. 2. There were five kinds of thē in that Chapter and among them that of fine flower which was to be offred every morning and evening Exod. 29.38.39.40.41 This Mincha was primarily a figure of Christs Oblation who gave himselfe for an offering to God for us Eph. 5.2 So Heb. 10.5 c. The Apostle openeth the 40th Psalme A type of Christ but not of the Eucharist Secondly it figured the persons of Christians who through Christ are sanctifyed to bee pure Oblations to God Prophecyed of Esa 66.20 The Gentiles shall bee brought for an offring Mincha to the Lord. To which place or rather to this of the Prophet Malachy the Apostle seemes to allude Rom. 15.16 where hee calls the convrtsion of the Gentiles through the Gospell An oblation or offering or Sacrificing of the Gentiles unto God in which respect also hee calls his preaching a Sacrifice as Erasmus reades it also Sacrificans Evangelium Though the phrase be obscure Hugo's interpretation here was of the Proselytes who should be an offring to the Lord to the Temple Ex omni loco from every place But it is not so in the Text but In every place And this sense agrees better with the conversion of us the Gentiles Thirdly it figured the fruites of grace and good works particularly Prayer The Iewish interpeters say this pure offering is meant of the prayers of the holy Iewes every were disperst So the Chalde paraphrase I will receive your prayers and it shall bee like a pure offering before mee But the place speakes of the Gentiles Therefore it is that Tertullian occasionally and Vatabl. and Calvin ad Loc. understand it of Christians their performing of worship to God in the dueties of holinesse and love Hence dueties of love are called Sacrifices Hebr.