66.17 or in quality only that is when it comes by some accident of which Deut. 17.1 of this is meant in this place as the 8. verse sheweth And so here seemes to be a double fault taxed by the Spirit of God one in the people and the other in the Priests and so a double duty exacted of them the peoples fault was in bringing of polluted offerings and presenting them unto the Priests their duty was to have brought such as were sound entire and perfect the Priests fault was in receiving them at their hands and not reproving and prohibiting them his duty was to have instructed them what sacrifice they were to bring and to reject that which was uncleane and not according to the Law Now these sacrifices were to be cleane and pure and perfect ad typum capitis to shew the perfect purity of Christs humane nature 2 Cor. 5.21 1 Pet. 1.17 Secondly ad typum corporis to shew what they should be who are members of him and that offer these sacrifices unto God that they should be perfect to every good worke 2 Tim. 5. and Rom. 12.1 3. So that then besides that which hath been spoken for the sacrifice we may gather out of the peoples fault comparing outward things with inward the type with the truth that seeing God reasons on this sort if they who bring polluted offerings unto me contemne me then such as come polluted in themselves much more Doctrine They who come to the publique service of God and come to offer him any sacrifice must not be uncleane and polluted in their hearts and lives but must come with holinesse and purity for if their sacrifice must be such then themselves and the sacrifices were commanded to be such because they themselves ought to be such When God reproved Israel for it Isaiah 1. and 66.3 and Jerm 7.9 10. he sheweth what he required of them and of others to this purpose is Psal 4.4 5. Gen. 35.2 Joshua 24.16 19 23. Reas 1 Because God else will not accept their service for he first looks to their person and then their service Gen. 4.4 for the sacrifice doth not sanctifie the person but the person it as Haggai 2.13 14. Proverb 15.8 Reas 2 Because else that which God offers and gives to them is made hurtfull unto them not that God gives any evill but because they are evill that receive it As the Sacrament to Judas Christ gave not that which was evill nor did he being the Physitian give the poyson but Judas being wicked it became evill unto him for as the spyder and the adder turn good meat into poyson and as a corrupt stomacke abounding with choler and such like turneth the meat they eate into choler and the finer the meat is it is the sooner turned to corruption so is it in this thing Titus 1.15 Vnto the pure are all things pure but unto them that are defiled and unbeleeving is nothing pure but even their mindes and consciences are defiled Vse 1 To reprove all such as have no care to purge and purifie themselves before they come unto the house of God to his service that come without repentance without preparation full of their drunkennes whoredomes usuries adulteries and such like sinnes They are more guilty of contempt against the Lord then if they withdrew themselves altogether from his obedience and house A man having committed some offence against his Prince being summoned to appeare personally in his presence if he refuse to come at him and shun his sight may well be condemned of contumacy but not of contempt for he may do it out of fear and contempt and fear cannot stand together in one subject but if he shall confidently come appeare before him as if he had done no such thing or not offended him shew no sorrow for his offence make no promise of amendement nay shall rather stand in it with an impudent face avow it professe to persist in it this must needs be judged a grosse outragious contempt Now the place of Gods worship is his presence and he that commeth thither commeth to look God full in the face as Cain was cast out from the face of the Lord. Gen. 4.16 If he come not he shall suffer as contumax as rebellious and disobedient but he that commeth polluted with the filth of his sin unrepented of with a purpose to persist he shall be punished as a contemner They who refused to come were shut out but he that came in his old cloathes was bound hand and foot cast into utter darknes Math. 22. he that is willfully absent excluding himselfe from the society of the Saints in the time of grace shal be barred their company in the time of glory for ever but he that presumeth to appeare there with the guilt of his sinne on him shall have a farre greater portion in Hell fire he shall suffer as in case of contempt like an insolent rebell that bourdeth his Prince to his face in his owne Palace and in the mean time all their prayers are unaccepted yea they are turned into sinne to them they obtaine nothing of God more then he would give them though they never prayed with which he feeds them but for the slaughter yea and hence we profit nor them by preaching but make them worse wee are not the savour of life unto them but of death by the word they are hardned in their sins by this two edged sword they are daily wounded because their sinnes are not wounded their persons are and the more fearefully because their wounds are not sensible yea by the Sacraments the Devill as upon Judas so upon them taketh more sure possession and raignes in them Vse 2 To teach every one to labour to be holy when he commeth to Gods house holines becomes it to put away iniquity and sin farre from him when God cals him cast of his patched cloak as did blinde Bartimaeus Mark 9. we deal so when we go before Princes as Joseph did Gen. 41.14 much more we ought to doe so with God Moses and Joshua were commanded to put off their shoes when they approached to God and were to stand upon holy ground we are hereby taught saith Ambrose Ep. 16. to shake off the dust and scoure off the soyle that our soules and lives gathered by fleshly occasions and worldly courses ere wee come to tread the Courts of Gods house There was a Laver of brasse Exod. 30.18 19. for Aaron and his sonnes to wash in before they offered any thing at the Altar to shew what we should doe being made the Lords Preists to this David alluded Psal 26.6 I will wash mine hands in innocency O Lord and compasse thine Altar And this ought we to doe that our prayers may be heard and be acceptable that our hearing and receiving of the Sacraments may be fruitfull unto us else Psal 66.18 If I regard wickednesse in mine heart the Lord will not heare me and we being
ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet
hate but in those that are deare to him Vse 1 If God will and must deale thus with his owne generall and particular let the whole Church and every member thinke of it that they be not deceived as if to them there were no feare of judgments and punishments though they feare not sinne because they are his It is such a corruption and deceit that may seize upon those who are his even truely his though usually they are deceived by the sleight of Sathan whom he hath before deceived with another perswading them they are gods when they are not for commonly none so confident as those none so bold as these blind byards but whosoever he is that is tainted with this let him know that as the Husbandman preserveth the sheepe of his pasture in a moist yeare from rotting in the heart and liver when they are a little tainted by the salt waters of the Sea so may he be recovered and preserved by those waters of the Sanctuary even by those salt waters when the streame runnes thus that he will not nor he hath not spared those who are as deare to him as the apple of his eye untoothsome happily may they be but without doubt wholesome they are let no Church then trust in lying words Jer. 7.4 if they continue in their wickednesse vers 9. and make his house a den of theeves vers 11. but let them know he sees it and goe to Shiloh vers 12. and other Churches and see what he hath done to them and the like will he doe to it vers 14. Let no particular man thinke he may sinne as presuming he is Gods for if he spared not Moses Miriam David and others how him could they not have challenged more than he or is it not likely that God would have spared them as well as he Let him thinke of that to Solomon I will be his Father and he shall be my sonne if he commit iniquity I will chasten him with the rod of Iron but my mercy shall not depart from him 2 Sam. 7.14 15. if God make it true in him it is the best he can looke for If any aske what benefit it is to be Gods I answer much every way as that God will passe by many infirmities of thine when thou servest him many sinnes of passion when they are not continued in Have you not heard of the patience of Job Againe is it no benefit to be his Fathers Heire unlesse he may be suffered to doe what he list without controlement or correction Besides even this is a benefit for if that be true Let the righteous smite me and it shall be a kindnesse Psalm 141.8 much more this when that we are chastned that we may not be condemned 1. Cor. 2.32 Vse 2 This may serve for comfort when affliction and punishment is befallen one who is his In such a condition a man is ready to faint and his heart to faile him for feare as if God had utterly cast him off but it riseth from the ignorance of this that God hath and will afflict his children and because they have not beene experienced under the hand of God A child when he is young and tender not acquainted with his Fathers threats and corrections no sooner sees his father lay hand upon rods but feares he hates him but a little use under this teacheth him there is indeed love where hatred is in show And so with them but they must learne this that their hearts may rest upon it as the Arke did stay upon the mountaine of Ararat after it had floted a long time upon the waters seeing he afflicts his owne yea more than the wicked in this life and yet still his people Israel having forgotten their late miseries and calamities the sence and feeling of them being worne cleane out of memory they returne againe to their former corruptions and sinnes and are newly threatned with other and more heavy judgments Doctr. If men many or few a County or City one or a company after they have beene delivered or freed from some calamity and judgment doe forget it passing it over without profit and returning to their sinnes and corruptions againe they are in danger of new and more fearefull judgments for he did this to the greene tree what will he doe to the dry if to the naturall Olive-tree what can the wild Olive looke for This is manifest by Esay who reproveth the people because they profited not by former judgments but remained obstinate and in their sinnes Chap. 1. ver 5. specially vers 21 22 23. How is the faithfull City become an Harlot it was full of judgment and justice lodged therein but now they are murtherers thy silver is become drosse thy wine is mixt with water thy Princes are rebellious and companions of theeves every one loveth gifts and followeth after rewards they judge not the fatherlesse neither doth the Widows cause come before them whereunto he addeth therefore saith the Lord God of Hostes the mighty one of Israel Ah I will ease me of my adversaries and avenge me of mine enemies vers 24. To this I adde Esay 12.9.17.21 inferred upon vers 13. manifest by Deut. 28.45 Jerem. 5.3 John 5.14 An example of this also the Ninevites may be comparing together the Prophecies of Jonah and Nahum Reas 1 Because it cannot be equall and right that God should goe away and give over as overcome by the obstinacy and stubbornnesse of men that were as if a Prince should give over a Rebell because he were not able to subdue him with a small company and not gather more forces it were too much indignity and dishonour So in this for God striking for sinne must not lay downe his Armes till the Rebells come in as Joab gave not over the siege of Abel till Shebaes head was given him 2 Sam. 20.22 Reas 2 Because it is dangerous for a people to harden them in their sinnes for if because sentence against an evill worke is not exeted speedily therefore the heart is fully set to doe evill Eccles 8.11 if the deferring be thus dangerous what is the removing and not renewing or doubling the judgment it hardens men Reas 3 Because he must doe it whether his owne or not if his owne that he may cure them as Physitians or Chirurgians double the dose of their medicines and use more violent meanes when they finde the body hard to worke upon the disease more setled so the Lord when he findes his owne more obstinate if not his that he may consume them and shew his power upon them that he is able to abase and destroy every one that is obstinate against him Vse Learne then to feare before God and to profit under his hand to turne unto him that smites us and to seeke the Lord of Hostes lest otherwise God be provoked to cut off from us head and tayle branch and roote in one day Esay 9.13 14. By the ministery of Malachy or by the hand of
not a mans private enemies so of rejoycing against the enemies of God and his truth not their owne Therefore saith Solomon Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth Vse 1 Then may men expect for this retribution from the Lord upon many whom they see oppressing undermining disgracing and triumphing over others when they have wrought their fall often by indirect and vile meanes Histories of all times are full of examples besides the Scripture one we may observe of Constantine sonne of the Empresse Irene who put out the eyes of Nicephorus and by retribution from God had his owne eyes put out by the cruelty of his Mother the very same day sixe yeares or there abouts The like of the destruction of Jerusalem that it was as in the same day that they crucified Christ Lege Euseb l. 3. c. 5. fine so it was by the same men that put him to death the Romans as Basil observes They are living who can remember in former Princes times Henry 8 Edward 6 Qu. Mary how justly God did repay our Nobility when they cut off one anothers heads The like may be expected in future time as they have done shall be done unto them nay the like we have a comfortable aspect or may have to see how God justly doth make that true 1 King 21.19 And thou shalt speake unto him saying Thus saith the Lord thy God Hast thou killed and also taken possession and thou shalt speak unto him thus saith the Lord In the place where dogs lickt the blood of Naboth shall dogs lick thy blood even thine When our Papists had thought our blood should have beene licked up theirs shall be God holding his owne law doing to them as they would have done to us or seeing that is not done in the strict justice that God requireth we may fearefully expect for this sinne of ours this retribution from the Lord as in 1 King 20.42 And he said unto him Thus saith the Lord Because thou hast let goe out of thine hand a man whom I appointed for utter destruction therefore thy life shall goe for his life and thy people for his people Vse 2 To teach every man to take heed how he carries himselfe to others how he injures and oppresseth them and to doe but that to others the like he would have others to doe and receive from them The rule of nature is Quod tibi non vis alteri ne feceris and that of Christ Matth. 7.12 All things whatsoever ye would that men should doe to you doe ye even so to them for this is the Law and the Prophets Of which Tertul. God hath measured out my actions by my will that I should not doe that unto others which I would not have done unto my selfe and should doe to others as I would have others to doe to me And if that of James will and shall be true Jam. 2.13 He shall have judgement without mercy that sheweth no mercy and mercy rejoyceth against judgment how much more extream cruelty shall be inflicted upon them who carry themselves cruelly to others men should take heed then how they abuse their power and authority to the oppressing and wronging of the weak their skill and cunning to circumvent and beguile the simple their countenance and credit to use men at their pleasure lest God meet with them as he did the Edomites Vse 3 In the particular to take heed how that he insult not over the fall of his enemy lesse of another lest God give them the like occasion by so casting us downe It is that which Solomon advised Prov. 24.17 18. It is a crime which Job laboureth to cleare himselfe of Job 31.29 30. If I rejoyced at the destruction of him that hated mee or lift up my self when evill found him neither have I suffered my mouth to sin by wishing a curse to his soule Teaching that a man should be free not onely from outward shew but from inward touch of joy the first is easie partly by nature and partly by cunning and hypocrisie to cover it at least from a multitude or many but the other is hard and the harder more commendable more to be laboured for the outward odious to man so the inward to God which look not in facie but in corde as Cyprian And a speciall meanes to make him turne his hands upon us Avoyd it labor against it if it steale upon us check it repell and cast it out And yee shall say the Lord will be magnified The second thing in this verse the magnifying of God the thing is a speciall effect which Gods judgments work in his people Church differing from the wicked and Gentiles for they see it and but jibe and jest onely at the Edomites as they had at Israel but Israel sees it and magnifies God for it the words are originally somewhat otherwise the Lord doth magnifie himselfe true for so he doth in destroying these magnifies and honors himselfe and they religiously so confesse it and celebrate his magnificence and greatnesse for delivering themselves his Church and people and destroying their enemies hence we may observe two things and lessons Doct. It is the glory of God to deliver his people and destroy their enemyes it is that which doth honor and magnifie him much and spreadeth his fame farre and nigh So it is here and Isay 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment blessed are all they that waite for him Dan. 9.15 19. And now O Lord our God that hast brought the people forth out of the Land of Aegypt with a mightty hand and hast gotten thee renowne as at this day we have sinned we have done wickedly O Lord heare O Lord forgive O Lord hearken and doe deferre not for thine own sake O my God for thy City and thy people are called by thy name Psalm 74.10 11. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Reas 1 Because he is their God and King these his people and subjects Psal 74.12 For God is my King of old working salvation in the midst of the earth It were a shame and dishonour for a Prince to suffer his subjects to lye in misery distresse specially if he be able to releeve them è contra it spreads his fame farre and neare when he succoreth and saveth them Reas 2 Because they are rebels 't is the princes honor to overthrow them They shall say the Lord doth magnifie himselfe That is they shall give the honor of their deliverance and the glory of their preservation to God when the enemy is destroyed and they safe Doctr. The people of God in all deliverance and preservation from what
even to honour God as a father The former bindes but this bindes more as a twofold cord the law because of our creation the Gospell for our election and redemption we are no more servants but sonnes Galat. 4.5 6. But must we the lesse serve him or not this were a gallant Gospell indeed Nay we must the rather because sonnes Mala. 3.16 we must not change our service but the manner of our service for he hath made us to serve him Luke 1.74 75. that hee would grant unto us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse before him all the dayes of our life Not as servants for wages but as sonnes in a more honourable kinde of service In primo dedit me mihi in secundo dedit se mihi cui debeo me propter me debeo plusquam me propter se Ber. with a free affection in no mercenarie manner otherwise this bindes us more then before and to doe more if it were possible then the law requires If the other though free yet not so rare doe bind how much more this so rare a benefit should bind us In the first he gave me to my selfe In the other he gave himselfe to me To whom I owe my selfe for my being to him I am more indebted for giving himself to mee more is then due unto him and more must we endeavour if our being and being men require it of us what this being sonnes without which it had beene better wee had never been yea a thousand times If his bounty in creating us what his mercy and love in electing us The world though peevishly and corruptly it upbraids those that are Gods and in some sinister and corrupt affection challenges more of them then of others towards themselves then towards God yet those who are indeed Gods must thinke such speeches are goades to pricke them forwards to more For God hath done more for them therefore more is required of them yea more then they thinke they ought to performe Every one must argue as David see 2 Sam. 6.21 And David said unto Michal it was before the Lord which chose me before thy father and before all his house to appoint me ruler over the people of the Lord over Israel therefore will I play before the Lord It will not serve and goe for currant if Gods children elected be not more diligent to honour him then others Where is my honour wee have seene by what right God requires this we must see now the thing it is honour which is indeed childelike and filiall feare to obey and serve him for love rather then feare as sonnes doe their father and of this I will thus speak first that men must give it to God the sonnes to the father Secondly how it differs from the servile feare Thirdly the effects of it that it may be known whether had or no and if not it may be sought if had it may be joyed in Doctrine First that Men must give it unto God Reas 1 The Children of God that is his sonnes and daughters ought to honour him that is to serve and obey him to doe the good he commands not for feare of punishment or hope of reward but for the love of good and righteousnesse and his goodnesse and mercy willingly and of conscience hereto may we apply that Psal 130.4 and Rom. 12.1 and 1 John 2.1 inferred upon the second Because else they can not be sonnes and daughters Servilis est timor quamdiu ab amore non manat qui de amore non venit honor non honor sed adulatio Bern. Cant. 83. whose nature is to obey their parents and doe them all service of love feare is servile if it flow not from love and the honour which comes not from love is not honour but flattery a formall fawning Reas 2 Because if they obey him and honour him for hope of good and feare of evill and punishment it is self love that moves them not God love nor the love of righteousnesse now if men require more nor account not of this when selfe love hath the sway and men seeke themselves how should God and why should men expect it from him Est qui confitetur Deo quia potens est est quoniam sibi bonus est est quia simpliciter bonus est Psal 118.1.19 primus servus est timet secundus mercenarius cupit sibi tertius filius est diligit patrem * One blesses God because he is powerfull another because he is good to him another because he is simply good in himselfe Psal 118.1 The first is a servant and feares The second is an hireling and lookes for gaine The third is a sonne and loves his father Object There are many promises of good things for obedience and threats of evill for disobedience are they made to servants or written for them alone or also for sonnes If Sonnes why may not they look to them and for them doe service Sol. Without question whatsoever is written is for sonnes not servants or principally for them yet is it not acceptable to God when it is done for these for nothing proceeding from hirelings or slaves can be acceptable why then are these written Namely to helpe them in it not to be the principall mover of it vide James 2.8 Vse 1 This proves that many mens workes and obedience are not the honour of God nor things acceptable though according to the law and things commanded which in another are his honour and accepted of him the end or motive not being good and right as it should The second thing to be observed is how this child-like and filiall feare differs from the other servile feare and that it doth in divers things The first difference is in respect of the object that is of that which is feared that is sinne the one feares sinne as it is sinne and because it is sinne the other onely the punishment of sin and not sinne at all but in regard of the punishment the former curbs the action onely Hosea 3.5 the other the affection the one liketh and loveth sinne but he dare not commit it in regard of the danger that may ensue of it the other hateth and abhorreth sinne and would not commit it though he might doe it without danger at all as Prov. 8.13 The feare of the Lord is to hate evill Psal 97.10 And because it deales with the affection it is called a pure feare Psal 19.9 The feare of the Lord is cleane or pure for it purgeth the heart as faith is said to doe Acts 15.9 The other is a melting feare but this is a purging and refining feare The second difference is in their grounds the one is grounded onely upon the wrath of God and for his justice the other regardeth them but specially his mercy and goodnesse Psal 130.4 Hosea 3.5 The filiall feare to offend God in regard of
conventionis by right of Covenant and agreement Those who live in his Church have made a Covenant with him by sacrifice Psal 50. and have bound themselves by Oath to serve him and have covenanted to be his people Jer. 40. Here he meanes both but not of the whole in both but onely of government and covenant for the other in the former and by these he challengeth obedience and service as by the former for that which is required under honour is here under feare the same thing but differing in affection and some circumstances as before But first of his government and jurisdiction in respect of his blessings and preservation Doctrine Men in respect of Gods government over them ought to serve and obey him being under him as subjects are under their Lords and Princes by whose authority and Lawes they enjoy their lives and liberties increase in state and riches So under God he preserving protecting increasing them and their states himselfe If I be a Master and Lord and you enjoy these things by me where is my service and obedience This is proved by Isaiah 1.2 3. That of the devill in accusing Job Chap. 1.9 10. shews that Gods government requires this and his answer to his wife Chap. 2.10 also shews it That of David Psal 71.6 is pertinent and that of Jer. 5.24 Reas Because this is no lesse benefit than the former of Creation for that was once done this is alwayes and as it were every day after a sort God creates man anew ever preserving that he once created shewing in this no lesse power nor love than in the other and if for that obedience is debt for creating in a moment how much more for a continuall preservation Vse This may admonish all men that as their Creation before so their continuall preservation under Gods government his Lordship and Dominion over them requires all the service and obedience they can performe because they are his subjects and servants he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they governe protect and whose good and peace they procure All Masters from servants they feed and cloath and governe and this they yeeld unto them how much more all men to God who is King of Kings and Lord of Lords their Soveraigne and Lord of all and over all Therefore all high and low Kings and Subjects Male and Female bond and free rich and poore owe this to him and are bound unto him for it For Kings rule the great ones governe the rich prosper the poore live by him yea all are under him he preserveth and governeth all Whatsoever priviledge one man hath above another yet there is no priviledge in respect of God If the King reigned without him if the Noble ruled without him if the rich increased without him it were somewhat but when none of these all is by his providence and from his power which makes him say to all If I be a Master or Lord where is my feare The King is great but in respect of his subjects nothing greater in respect of God than another as the earth is but a small mote or point in respect of the Heavens the rich are wealthy in respect of the poore but but poore compared with the Kings treasure more poore compared with God so that be they all great and as high and as rich as may be yet their Crownes and Crownets their honours and riches their states and lives are in his hands And as a Ship in one day upon the Sea would perish without a governour so would all these in a moment come to nought without him his government protection and providence See then how every one that acknowledgeth God his Lord and Master and feeleth indeed his government and providence for good ought to serve and feare him If thou doest not beleeve that God moves all thy members when thou doest move thou art not worthy the name of a Christian saith one for St. Paul hath taught it Acts 17.28 But if thou doest beleeve it that thou receivest such from him and yet darest provoke and offend him I know not what name is evill enough for thee so for this if thou acknowledge not all is from God through his providence and from his care that thou art as thou art thou art not worthy the name of a sonne or servant but if thou acknowledge it and yet shakest off his feare and performest not obedience to him what name is bad enough for thee nay what punishment is sufficient for such an offence what then if for life and continuance how much more for a well and wealthy being when mens portions are made fatter and their state better both than in former times and also than thousand others Gods providence and care more to them their obedience and service should be more to him And yet it is a lamentable thing my eyes could cast out teares for it in secret as the Prophet to see many men risen of nothing when they had little were diligent and carefull to serve and obey God in themselves and in their families and those who belong to them but after that Gods government was more good to them and they prospering better by it I know not how such is the corruption of our nature they serve him now farre lesse in them and theirs and yet it is thought excusable as if a Subject who lived under his King and that onely lived without wealth or honour or advancement or but with a small pittance of these and then gave him service and all loyall duty should after when he had received these in bountifull measure by his gracious bounty and government either lesse respect him or be lesse loyall or more rebellious and thinke it were tolerable enough because he is now more wealthy worshipfull and honourable But whatsoever he thinks others would condemne him and every of these who deale thus with God then shall they be judged by their owne mouth Oh that they would indeed judge themselves that they be not judged of the Lord 1 Cor. 11.31 else undoubtedly he will judge them if his in this life punishing them in those things which have made them by their corruption lesse loyall unto him as wealth riches honour friends and such like that he may so bring them home againe and let them see how they have wronged him for great things giving him lesse If he doe not the case is more fearefull he meanes to condemne them with the world And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him yet the day shall come and it is now at hand when this injury shall be made manifest and when as these complaints which are now made by us shall be heard though men have now their eares so heavy and their eyes so shut up and their hearts so fat that they cannot see or heare or understand to be converted and healed It
true and sincere worship of God is the perswasion and acknowledgment of his greatnesse and the want of it cause of contempt of God and of his worship What maketh mens persons admired and sought to but this when they are accounted great and men conceive so of them This is manifest by that Psal 104.1 2 3 c. Jer. 5.22 Rom. 12.1 conferred with Cap. 11.33 34 35 36. when Pharaoh would give no leave to the people of Israel to worship God nor feare his Word himselfe he said Who is the Lord Exod. 5.2 Matth. 6. Reas Because greatnesse drawes honour and reverence of it selfe The Heathen alledge why they worship the Hoast of Heaven because God hath given them such majesty and beauty Chrysost tells them it was their corruption that they went not higher to see Gods greatnesse Vse 1 This discovers unto us a notable and devillish policy of Satan when he would breed contempt of God and his worship then brought he in images and image-making into the Church that under the shapes and formes of base creatures hee might wipe out of the minds of men the greatnesse and infinitenesse of God Facillimum est contemnere Deum in imagine and impresse in them some base conceit of him that their hearts might thinke but basely of his worship and service 'T is a most easie thing to contemne God in an image saith one They perswade men that it is to helpe devotion as Jeroboam would make the worship of God easie unto the people by setting up two Calves in Dan and Beâ—hel 1 Kings 22. but as hee made it to be abhorred so these make Gods worship not to be regarded and men more cold in it Vse 2 This may reach us the reason of so much corruption in the worship and service of God want of knowledge and perswasion of the greatnesse and infinitenesse of God Hence are additions and detractions from it for if they were perswaded he were infinitely wise and onely wise who needed no counsellour nor adviser what is fit for his service and worship then would they never have so many inventions and traditions of their owne on which they dote more than they love that he hath commanded as men dote more on their owne children than they affect others From this it is that they either omit or contemne his worship and the parts of it or they performe them onely of course for fashion and proforma tantùm hence they preferre man before him seeking rather to please man fearing rather to offend man as if he had more rewards or punishments than God to conferre or inflict Vse 3 To teach us to the end we may worship him aright to labour to be instructed and to know his greatnesse and be perswaded of his infinitenesse in wisedome and knowledge and power justice mercy bounty and such like And this is to be had by looking into his workes by studying his Word and by obtaining his Spirit Among the Gentiles They who were not his people nor beloved neither had any thing that could deserve love but rather hatred are chosen and called of God Doctrine The election and calling of God whether of a few or many whether a Nation or particular men it is free and without desert of mercy without merit And in every place Here is the place where the service of God is to be performed and spirituall sacrifice to be offered unto him not upon the Altar or in the Temple but every where all places being indifferent circumstances regarded Doctr. The Gentiles and Church after Christ under the Gospell are not tyed for the worship of God for prayer and invocation and such like to the Temple and Synagogues or in private worship to looke towards the Temple where there were visible signes of Gods speciall presence Now they may pray every where and worship God in every place John 4.21 23. 1 Tim. 2.8 onely this generality hath this restraint prayers and worship may be performed in all places but not all kind in all places publique prayers in publique places and private in private For the first it is manifest 1 Cor. 11.18 Church is there taken for a publique place because of the opposition vers 22. which thing is apparent through all established Churches that have beene or are as the Histories of all times shew they had open places and meetings for their assemblies and service of God except in time of persecution For the second see Matth. 6.5 6. prayer in the closet So Gen. 24.63 prayer in the field Matth. 14.23 prayer in a Mountaine apart Reas 1 Because then the Arke of Gods presence and his mercy-seat was in the Temple but now all such ceremonies are removed the substance being come the shadows are gone And now is he every where with his presence where hee is sought for as hee then was but had limited them to that place to seeke him Reas 2 Because every one hath a Temple about with him wheresoever he is 1 Cor. 6.19 Quest Had not they so Ans Yes but God had limited them Reas 3 Because the publique place is most fit for publique both for order and comelinesse and private for private because a man may more freely confesse and mourne for his sinnes and he may be more fit being freed from the accurrences of eye and eare by which the fraile heart of man and his mind is drawne away Vse 1 To shew the errour of those who thinke a publique place better for their prayers than private when indeed the Church is as private as any other when a man is alone and then a publique place is more excellent for the worship of God when the congregation is assembled for that purpose When they are together a man hath more helps more incitations and provocations being more affected one kindling an another as two burning coales or billets their prayers more forcible and effectuall otherwise when they are severed one place is as holy as another a mans closet and chamber fitter by much than any other for the reasons before And a superstitious opinion of the place will make a mans prayer more unacceptable both because that affection crosseth the flat assertion of God here and elsewhere and againe establisheth the ceremony and denyes the comming of Christ Vse 2 A direction to every man to performe the worship of God every where to lift up pure hands unto God in all places performing publique worship in publique places and accustomed times serving God as is said of Anna Luke 2.37 Shee was a Widow about fourescore and foure yeares and went not out of the Temple but served God with fastings and prayers night and day which was sine omissione non sine intermissione saith Beda and private service in their private places as God bestows private blessings privately upon men as remission of sinnes and requires no witnesse Is' t not absurd Quomodo non absurdum ut in quibus nos ipse beneficio afficit solo testimonio nostri
the Lord your God and his testimonies his ordinances which he hath commanded thee And thou shalt doe that which is right and good in the sight of the Lord that thou maiest prosper and that thou maiest goe in and possesse that good land which the Lord sware unto thy fathers And by that Matth. 4.6.7 for if it be tempting of him to seeke and to looke for his promise and faithfulnesse in things not commanded either omitting the commanded then è contra Hag. 2.18.19 I smot you with blasting and with mildew and with haile in all the labours of your hands yet you turned not to me saith the Lord. Consider I pray you in your mindes from this day and afore from the foure and twentieth day of the ninth month even from the day that the foundation of the Lords Temple was laid consider it in your minds That is because they had begunne to build the Temple hee would blesse them by that they should try his goodnesse Isaiah 1.18 If you will repent and doe as you ought then shall you see and try how good I will be and Isai 7.11.12 Reason 1 Because it is no unfaithfulnesse of God nor want of goodnesse and bounty not to give or not to performe things he hath promised if men doe not the things he hath commanded in as much as he otherwise did not binde himselfe he hath made himselfe a debtor by his promise but so as the condition upon which hee promised be performed But this not performed no man can expect that and so without it can they not make triall of his goodnesse and fidelity Reason 2 Because it is no faithfulnesse nor goodnesse of God to give things that he hath promised as blessings to those who doe not the things he requires for them but is rather the anger and displeasure Magna est ira Dei peccatoribus non irasci Saint Hierom. And that Hosea 4.14 And so to blesse them and give them the things he hath promised they not performing is a hurt to them and a curse rather then a blessing Vse 1 Then have we many more tempters of God then religious tryers of his faithfulnesse and goodnesse seeing most men make account of and promise to themselves to finde the faithfulnesse of God though they never doe the things he requires they should doe but rather the cleane contrary for whereas he hath promised all earthly blessings to such as feare him and keepe his commandements Levit. 24.1 howsoever they have cast off his feare and the care of his commandements yet they doubt not but to enjoy his blessings and they will put him to the tryall whether he will be his words master or no and make no doubt but to finde him performing these to them and often when they enjoy some of these things promised it may be in a plentifull measure their deceitfull hearts flatter them that they come from the faithfulnesse of God and his goodnesse though they never did the things he required to be done and as in earthly things so in spirituall things and matters of salvation they no lesse tempt God because they perswade themselves to have and obtaine remission of their sinnes though they never repent to have salvation though they live in blindnesse ignorance and infidelity or unbeliefe though hee hath promised none of these but upon condition that they know him and believe and repent John 17.3 and 3.16 Acts 2.38 Must not these then tempt God and not try him had not Christ tempted him when there was an ordinary way if hee had taken the extraordinary at the suggestion of Satan because of Gods promise◠should not they tempt him if when they should passe over the water upon some mans suggestion they should refuse the bridge or boate and leape into the water because he hath promised to give his Angels c. It will be granted yet because the Lord hath appointed an ordinary and the promise is onely in their wayes that is doing that he hath commanded Is it not then so in this And if in those kindes they can looke for no performance of his faithfulnesse why in this but that they are deluded by Satan and their corruption and as fooles led to the stockes and as oxen to the slaughter Vse 2 Seeing God hath put himselfe and his faithfulnesse upon their tryall and is so content that they doe not tempt him but try him that is they looke for his goodnesse and fidelity when they performe that he requires of them for till then they have made no tryall of him but tempted him and if he performe not then cannot they blame him nay they must blame themselves for if they had not forsaken him and beene wanting to themselves hee would never have beene wanting to them If I will not open the windowes of Heaven The blessing promised as the second reason to make them to bring tithes into his house and not to withhold the portion of his Ministers then he will give them plenty Doctrine The Lord he will blesse with plenty and abundance all such as deale faithfully with him and give to his Church and Ministers liberally and plentifully give unto them their due competent maintenance So much is affirmed here no lesse is laid downe Prov. 3.9.10 Honour the Lord with thy riches and with the first fruits of all thine encrease so shall thy barnes be filled with abundance and thy presses shall burst with new wine Hagg. 2.20 Deut. 26.12.13.15 God would not bid them pray for a plentifull blessing but that he meant to give it them for their bounty to him and his Levites Reason 1 Because of that Matth. 25.40 In as much as ye have done it unto these ye have done it unto me is true in this Now such is the magnificence and greatnesse of his minde that he will give much more then he received as Princes in the greatnesse of their mindes give many fold more then they receive much more will God even an hundred fold Reason 2 Because it is a speciall meanes for upholding and maintaining of his worship and service because it enables the present Ministers to follow their studies with chearefulnesse and with freedome of minde and encourageth others that are the seed of the Ministery to goe forward with their studies that there may be still men to preach the Gospell Then no marveile if he promise and will performe a blessing to those who shall doe it Reason 3 Because the Ministery of the word and the labour of the Ministers is for the good and nourishment of the soule and for the making of it every day more and more like unto him the renewing of the image of him and the making of men his and every day more and more like unto him James 1.18 Now when men are carefull to have their soules made his and made like to him and will be liberall that way which argues their care he will be liberall to them and for their bodies Vse 1
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 auait 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 iale 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 spoken against him Plumea verba plumbea pondera windy words if they be wicked words lye as a dead weight on thy soule Take heed of lifting up his name take heede of an oath for it bringeth an heavy burthen But it is our incouragement I say that God rewards us for good words as well as for our deeds though they seeme to be but little worth they are arguments of a sanctified heart and of the feare of God as it is Matth. 12.34.35 O generation of vipers how can you speake good things when ye are evill for of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of an evill treasure bringeth forth evill things And a booke of remembrance was written before him That is he keepes the remembrance of the things he knowes Doctrine The Lord as he seeth and knoweth all things so he remembreth them as he hath knowledge without ignorance of any thing so he hath remembrance without oblivion of the same things good or evill Therefore is he here said to have a booke because things are more certainely and perpetually kept in it then left to remembrance of man Hence is that Amos 8.7 The Lord hath sworne by the excellency of Iaakob surely I will never forget any of their workes Heb. 6.10 For God is not unrighteous that he should forget your worke and labour of love which ye shewed toward his name in that ye have ministred unto the Saints and yet minister Psal 139.2 Jer. 44.21 Psal 56.8 Thou hast counted my wandrings put my teares into thy bottell are they not in thy register Dan. 7.10 Revel 20.12 A similitude taken from Kings who have things written for memory Ester 6.1 though God need not Reason 1 Because of his eternall and infinite apprehension being as able to apprehend things and keepe them done thousand yeares since as but yesterday as man is able to remember things done but yesterday as that Psal 90.4 2 Pet. 3.8 Reason 2 Because he is absolutely perfect without either sinne or imperfection therefore without oblivion that in many things is sinne and in any thing imperfection even as ignorance of things necessary to be knowne and which may be knowne is sinne of things not necessary is imperfection and infirmity though without sin Object Isaiah 43.25 I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Then God doth forget and there is oblivion in him Answer Gods forgetting of sinne is like his not seeing of sinne Num. 23.21 which is not that he seeth not the act and thing done but hee seeth it not to impute it to them in that respect hee is as though he saw it not So he forgetteth not the act and the thing done but not to impute it to him or to punish him for it which is in effect to forget it As his remembrance is taken for the effect of his remembrance As Isaiah 38.3.9 I pray thee let me have the effect and feeling of thy remembrance let me know by experience thou dost remember me So his forgetfulnesse or forgetting is taken for the effect and feeling of it They should finde he had as it were forgotten Vse 1 To let us see the folly of wicked men as in committing sinne in secret and darke thinking the Lord cannot or doth not see so in seeking to cover it committed and labour to bring an oblivion of it who though the corruption cleave to them as Jer. 17.1 The sinne of Judah is written with a pen of Iron and with the point of a Diamond and graven upon the table of their heart and upon the hornes of your Altars Yet they by all meanes labour to forget it and if they have escaped and prospered with it for a month or two or a yeare or two c. they thinke also God hath forgotten it But doe they not deceive themselves when with God is no oblivion no forgetfulnesse What benefit can they then get by this even as a malefactor that hath committed some haynous offence whom the Magistrate lets alone to see what he will doe whether he will seeke his pardon or no and he goes about to corrupt or remove all that should give evidence against him when it is in the power of the Judge both to be witnesse and Judge and proceed of his owne knowledge and out of his owne memory of the act and who also cannot forget So here What got the sonnes of Iaakob by smothering their treachery to their father and brother It may terrifie the wicked that every evill word is registred Matth. 12. and though God should not the Divell would keepe them in mind to accuse them Rev. 12. yea and their owne consciences Gods register booke Vse 2 To instruct every man to keep his bookes of account well and to remember all his debts and his sinnes seeing they shall be remembred though he would forget them or could when as his remembrance of them to humble himselfe and to get his pardon makes God to forget them Saint Chrysostome would have a man not to forget his sinnnes after pardon * Non ut taeipsum c. Chryso ho. 12. ad popu Antioch Not to consume thy selfe with the thought of them but to teach thy soule not to grow wanton nor to fall into the same sinnes againe But most necessary before