say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is in few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little Vse 2 To teach us what to judge of many men who seeme religious who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Iust Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah Vse 3 To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him Doctrine To blaspheme God to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 Vse 1 If this be such a sinne and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God Vse 2 To teach us to resist and reforme this vice every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o◠tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temerarie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things
of the vally shall picke it out and the young Eagles shall eate it And if the King must be well thought of Eccle. 10.20 how the parent to whom our affection naturally is more Chams curse came in part for his unreverent thought towards his Father Gen. 19. Reas 1 Because God hath made them reverent in that he hath communicated unto them part of his excellency and dignity now then as a man cannot endure to see so much as his picture or image lightly regarded and not set by but cast at the heels of those who ought to reverence it so God who regardeth the heart and inward affection as much or much more then the outward action cannot abide to see any sparke of his own image despised or any unreverent thought conceived of those whom he hath graced with extraordinarie dignitie of excellency or authoritie Reas 2 Because they ought to love them and if they doe love them they cannot disdaine them nor despise them For 1 Cor 13.5 Love disdaineth not Reas 3 Because else outward reverence is unsound fained counterfeite when the inward is wanting as the inward is lame maymed and unperfect without the outward Vse 1 To teach every child to see his sinne even every one of us for who can say that his heart is cleane that hath had naturall parents living when he had use of reason to whom though he have given outward respect reverence for some sinister respect for feare or shame or gaine of the rod the world or hope of some better portion yet he hath had many disdainefull and despising thoughts of his parents which if they were disliked and resisted were the lesse sinne but not checked in them they have proved the seed and spawn of many outward corruptions unreverences toward them yea of much disobedience and dishonouring of them for as the mouth speaketh of the abundance of the heart so the eye looketh scornefully or the tongue speaketh disdainfully or the whole outward cariage is disloyall when the heart is so corrupted for Chams dishonouring his father to his bretheren rose from the disdaining of him in his heart in secret But if it hath not broken out to this but either grace hath subdued it or worldly respect hath made us smother it yet must it be put upon the account among our sinnes when we humble our selves before the Lord for them to get a discharge of these as well as others Vse 2 To teach every childe to whom God hath given that comfort that he hath parents both or one to labour for all good and reverent affection towards them to honor them in his heart and inwardly to have all honourable estimation of them for the Lord he lookes into the heart and this he requires as the other and by all meanes labours against the contrary and that which is condemned of God which will make them contemne the counsells and advice of their Parents whose persons they disdaine in their hearts and take every thing from them in the worse part and so make their whole government unprofitable unto them Besides the feare of Gods curse threatned Prov. 30. as he well said he was a sinner with a witnesse whom the Holy Ghost gave witnesse against so he is accursed with a witnesse whom the Holy Ghost so accurseth for it saith Tremel God will condemne and bring that person to some evill end or other who shall scorne and disdaine his Parents for his curses are not threatnings alone but inflictions not denouncings but performance This were a good caveat to be written upon the doores of young mens and womens hearts to banish and keepe out unreverent and scornefull thoughts of their Parents and a fitter Posie to be written upon the walls of Parents than the vaine inventions of Poets and Painters The second is outward reverence both in word and carriage towards them Doctr. Children sonnes and daughters must outwardly reverence their Parents that is in behaviour and speech give them all reverent respect in gesture and such titles as are due unto them For if inward more outward seeing the contrary is more offence to them who take notice of it more griefe to their Parents that see and heare them Here to belongs that Prov. 30.11 There is a generation that curseth their father and hath not blessed their mother and that he speaketh of the eye verse 17. shewes that in the whole outward man is required reverence Hence was the blessing of Shem and Japhet Gen. 9.23 26 27. Hence was the excuse of Rachel Gen. 31.35 and the practice of Solomon 1 King 2.19 20. Reason Besides those in the former point this may confirme it because they have their bodies whole and parts from them made of their seed framed in her wombe nursed and nourished up by them then ought they by the whole and parts to doe them all the reverence they possibly can Vse 1 To teach every one to see his sins past or present when they have beene in this marvellous defective nay doing the contrary little reverence in gesture and speech to their Parents short of that it should have beene nay often carrying disdainfull eyes disloyall and despightfull tongues the sinnes of our youth in this respect to be repented of The cause with many why they are despised and want this outward reverence of theirs God using this retribution because they have done so yea and when they have children of yeares to discerne such things who see them unreverently use their Parents both in gesture and speech both with looks and words who teach them how to use theirs while they let them see how they use theirs Yea divers Parents my selfe have beene an eye-witnes of some who teach their children when they are young not onely to disdaine others but themselves the father teaching the child to scoffe or miscall his mother and delight in it which falls out justly that they keepe the sent of this liquor and when they are elder so despise and contemne them But if now when they finde such things from theirs it is good to call to mind their owne sinnes and to think that they thus use me for I have used mine the like and yet never repented of it Vse 2 To perswade every child as before to labour to give them all reverence both in his word and carriage to thinke it little enough to reverence them with the whole and every part which they received from him Let none thinke this is needlesse or too much curiosity to stand upon such things they acknowledge them their Parents and respect them somewhat what need all this for this must be done and not greater things neglected Nonnunquā in parvâ deterius quà m in majori culpâ peccatur major enim culpa quo citiùs agnoscitur eò etiam celeriùs emendatur minor verò dum quasi nulla creditur eò pejor est quo securiùs in usu retinetur Greg. and the sinnes of children in this kind are in
others why should they heare or what need of hearing Yet they must heare Doctrine 2 They who have knowledge and understanding of the word of God and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Reason 1 Because by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 Reason 2 To bring to minde those things which they know and beleeve for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him Reason 3 To stir up their affections and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 Vse To teach men to examine themselves hereby after hearing and as often as they heare whether they are good hearers or no which is not onely if they have got more knowledge then they had and gone away more wise as a Scholar from his Master but if they have their hearts more fully perswaded of the promises of the Gospel say with the Samaritans Joh. 4.44 We now more beleeve having heard Christ himself As they who having a promise of a Prince of some great matters or the relation of some great good done for them at the second or third hearing of it are made more joyfull and more stedfast to beleeve it so with them if they find themselves put in mind of many duties they knew before but affection blinded them and passion overcame them and now make more conscience of the practice of them As they who knew some dangerous meat to their health yet affection would not let them abstaine after they have heard a Physitian speak go away with resolution to be more carefull of their diet yea their hearts are inflamed with a greater love of good things with more zeale for the glory of God with more hatred of sin who go away as Naaman the Syrian did from the Prophet with a resolution to serve no God but the God of heaven not his old Gods his belly or his purse or his lust the world sin or any other Nor consider it in your heart The second thing in the exception the considering of that they have heard The word is put or lay it upon your heart an Hebraisme signifying to attend diligently and to set a mans heart upon that which is spoken or to lay it surely up Doctrine It is required that men do not onely heare the word but that they ponder and consider it lay it up in their hearts and set their hearts upon it by marking applying and diligently meditating or recalling To this purpose is Deut. 6.6 11.18 Psal 119.11 Col. 3.16 Reason 1 Because it is a right treasure and gold Psal 19.10 Rev. 2. And therefore not onely to be sought for as treasure but to be laid up in the best and chiefest chest and treasurie Reason 2 Because it is a Sword whereby a man may defend himselfe and offend Satan Ephes 6.17 No man having his enemy alwayes and in every corner lying in ambush for him seeking to spoile him will be without his sword but carry it ever about with him Reason 3 Because it else will never be profitable unto them for salvation nor fruitfull in them to glorification for if it be not ingrafted in them it will not save them Jam. 1.27 And if it take not root it cannot do it no more then the seed that lieth upon the bad stony or thorny ground Vse 1 This is to reprove all carelesse hearers who heare and retaine nothing never lay it up their memories are as sives whereout the water runs as fast as it comes in Luk. 2.18.19 And all that heard it wondred at the things that were told them of the Shepheards but Mary kept all those sayings and pondred them in her heart Vse 2 To shew the reason why so little profit comes by the Word because it is heard but not kept not laid up often not received either because it is a strange thing Hosea 8.12 or else because they are so full that it is water powred upon a full vessell and passeth all by they are so full of their worldly pleasures and delights profits and desires or it staieth not with them as Physicke doth no good that is not kept And to use Christs comparison Matth. 13.33 leaven put in not hid not remaining makes no change Vse 3 To perswade to heare with all diligence and lay it up with all carefulnesse and seek it may as it were take root in us Heb. 2.1 wherefore we ought diligently to give heed to the things which we have heard lest at any time we should let them slip Jam. 1.21 Wherefore lay apart all filthinesse and superfluity of maliciousnesse and receive with meeknesse the word that is grafted in you which is able to save your soules the word that is grafted in you To give glory unto my Name Here is the third thing in this exception to do things worthy or fitting their ministery or calling they may thereby glorifie his Name that is this being made opposite to that which was in the former Chapter of polluting his Name they may make his worship to be regarded and honoured These Priests must not onely heare and lay up the Word and Commandment but also obey and do it if they will escape the curse and enjoy the blessing And if they be carefull in their place to reprove teach direct to reject their corrupt sacrifices then should his worship be uncorrupted and kept pure Doctrine 1 Men must not onely heare and beleeve and lay up the word of God but they must draw it forth into obedience and practice if they would escape the curse or enjoy the blessings either in this life or the life to come So much here and Jam. 1.25 Rev. 2.26 And keep my workes Doctrine 2 The Ministers of God if they be carefull in their places to instruct what men ought to do to reprove when they offend to direct them and reject them and their sacrifices when they are not as they should be Gods worship will not be corrupt but keep very holy and pure So here This is manifest by the dedication of the seaven Epistles to the Churches to the Angels of them because they being faithfull there would be no such carelesnesse and coldnesse Hence are the charges given
our Fathers remembred not the multitude of thy mercies Thirdly when they doe not give him praise in word and affection doe not utter it before men Such were the nine Lepers Fourthly when not onely these but recompense him evill for good as that Isaiah 1.2 I have brought up children and they have rebelled against me Deut. 32.5 6. Fiftly not faulty in any of these but doe not walke worthy of such mercies when he doth not render according to the benefit done unto him as it was said of Hezekiah 2 Chro. 32.25 Reas 1 Because the contrary is a duty so often commanded and so earnestly call'd for in Scripture even in every thing 1 Thess 5.18 In all things give thankes for this is the will of God in Christ Jesus towards you Then the other must needs be a sinne Reas 2 Because the Saints of God have much laboured against it in themselves and others which they doe not but that which is evill and sinne Reas 3 Because the contrary is the honouring of God the crowning of him and the araying of him with honour and glory Psal 50.23 Who so offereth praise glorifieth me Then this is a great dishonour and then 't is evill That which is against the Crown and dignity specially immediately of a Prince is heinous and grievous Vse 1 This being such a sinne thus committed argues our age guilty before the Almighty some one way some after another yea who can say I am free Many and the most receive and devoure daily the blessings of God and know not or acknowledge not that he gave them but thinke they come naturally or by friends or by their owne labour and so as Habacuck 1.16 Therefore they sacrifice unto their net and burne incense unto their yarne because by them their portion is fat and their meate plenteous and so commit Idolatry with their friends with the earth and heavens with their labours and hands But say they be so farre instructed that they confesse him the giver yet how some have forgotten him and his benefits A second brings the oblivion of the first a third of that c. As one naile drives out another but an affliction makes all to be forgotten as with men one injury they doe us makes us forget they ever did us good But say benefits be remembred and oftentimes spoken of yet not so much as the afflictions and troubles or if at one time many words to expresse the passion in suffering few in receiving or if of them yet as Courtiers bragge of the Kings favour as Haman Ester 5.11 12. more to magnifie himselfe than the Kings liberality for a long story they will tell you of their wealth and honour and children and such like but a few words and that very unsavourily will they drop out of praise to God They make not their Song or Psalmes of thankesgiving as the faithfull have done But if any can plead not guilty here and be culpable in none of these yet his unthankfulnesse appeares that he still remaines in his sinne and rebells against the Lord not onely offending him but by those things he hath received from him more than any married and modest woman will doe to her husband by the Rings Chaines Bracelets Apparrell and ornaments he gave her to adorne her so she might be acceptable to him not that shee should give to an adulterer to entice him to folly And yet what else doe many but by their riches and honours their health and beautie by their strength and valour and such like dishonour him By their riches they waxe proud against God by their honours and high places they oppresse others without feare health makes them study the adorning and trimming of the body by their beautie they entice others by their valour they contemne others and like mighty Nimrods they tyrannize in peace and warre so that God for all his cost hath not Grapes but sower Grapes as Isaiah 5. But say that herein they are not to be charged yet are they ungratefull because they have not walked worthy of such benefits because they have not rendered according to their reward and every benefit hath not beene answered with obedience and more care to please God Vse 2 To teach every man to labour to see and know himselfe guilty of this sinne to humble himselfe for it and repent of it as of one of the greatest sinnes he hath and the greater as in the degrees he finds himselfe guilty of it Now because there neither is nor can be true repentance where there is perseverance in it nor unlesse it be forsaken and the former good acted for he is ungratefull that is not thankfull as he is wicked that is not just the contrary evill is ever where the good is not where and when it ought to be Therefore must every one labour for the good and strive to be thankefull to acknowledge to remember to praise to abstaine from evill to reward with all good offices for such great kindnesse Hee must stirre up the best instrument that he hath to prâ—iâ—â— the Lord In conferendis beneficiis est liberalissima ita in gratiarum actionibus reposcendis est avarissima whose nature as one saith is such that in â—â—â—ferring of benefits hee is most liberall and most covetous 〈◊〉 â—â—iring acknowledgment This is most acceptable to him likâ—â—â—scent of all sacrifices Levit. 3.16 17. Let it repent us that we have deprived him of so much as is due to him and now strive to it singing the songs of thankesgiving with cheerefull hearts when hee calls us to it not loving him otherwise than 〈◊〉 hath done us both in word and deed ceasing to grieve him seeking to please him and to recompence as he hath rewarded us Et si gravia praeterierunt tamen gravium memoria ne praetereat non ut doleamus sed ut gratias agamus Chrysost Hom. 12. ad popul Ant. But Hom. 25. Vera gratiarum relatio haec est cum haec agamus unde Deus glorificari debet cum ea fugiamus à quibus jam fuimus liberati Nam cum Rege contumeliis affecto cum poenas luere deberemus honorati fuissemus mox iterum affecissemus contumelia tanquam ingratitudinis extremae rei maximam merito poenam priore multo graviorem dare deberemus Whereas on the contrary to be truely thankefull is a great treasure it is the way to more riches because a man doth anew draw at the Well of Gods bounty for to him that hath shall be given if hee use it for his Maisters glory and the evill avoided which else would come upon them I have loved thee This is understood not of his generall love but his speciall and that after a speciall manner not such as he loves whole mankind by but such as he loves his Church by The love of a whole Family of his Spouse and children is different one more excellent than other and so both more speciall and more excellent Doctr. God
humour for their owne fancy and pleasure only without good ground or manner may not this be seen by that of Isaac submitting himselfe to his father to cut him at his pleasure Gen. 22. yea of Israel to be circumcised and of Christ to his mother Luke 2.48 49 Reas 1 Because by this they shew wisdome Prov. 13.1 A wise sonne heareth his fathers instruction but a scorner heareth not rebuke and they get and increase wisdome Prov. 29.15 The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame for they learne to avoid the like sinnes and to escape greater stroaks from their father Reas 2 That which gets wisdome must be submitted to because by it they prevent greater destruction and bring to salvation They are called The way of life Prov. 6.23 wholesome things though bitter To prevent greater evill and bring health we easily submit our selves to the Physitians hand to receive Reas 3 Because they come from love Prov. 13.24 For those men love not or they hate in effect under affection those they correct not Vse 1 To reprove the stubborne and stiffe-necked children of our age who repine at their fathers reproofe their hearts ready to swell against them if they check them for their carriage specially when they are of some few yeares they will frowne as long as their Parents can doe They imagine they know how to carry themselves well enough yea better than their Parents and often give them word for word or mutter and murmure marvellously against them the cause being not onely want of grace in their owne hearts but the omission of correction and the rod when they were younger because they did not correct them betime Many Parents like Eli neglecting the rod when they were young cockering of them that they get such heads when they are growne that they will not beare the rod and better nothing at all by their reproofes but they live often to see their perishing as Eli did his sonnes Whereas if they be duely and maturely used to the rod and correction they will be nothing so audacious and in the end a word shall doe more with them than many stripes Vse 2 To teach children to give honour unto their Parents in submitting themselves to their reproofes and correction Wisdome will make them take them from others who are farre off when it may be doubtfull with what minde they doe it how much more from Parents of whose love they cannot doubt It is profitable saith Chrysostome Ho. 27. ad pop A. to have many admonishers and keepers many reprovers is profitable because as a beast that is hunted and set on of all sides cannot escape so shall not a sinne or vice but when such as are so nigh us who see in secret and open it is farre better But we could beare it if there were cause and we had deserved it but when they doe it without cause as we thinke unjustly that is it which makes us repine First know that the Physitian sees often more than the Patient so doth the Parent But if yet there be no cause the Apostle shews yet we should submit And we should consider as Hierome would have Salvina to judge of his reproofe that it was ex abundantia amoris and it is his cujus votum est te nescire quae metuit Besides it is more thanke worthy when a man can in such cases suppresse the rising and swelling of his impatient and corrupt nature onely for conscience of the commandement for here being some conflict betwixt his word and our will he taketh tryall of our obedience who hath simply commanded subjection in this kind to children which is to bee obeyed as that thou shalt not steale Therefore should every one endeavour to it and thinke it is the part of a good childe to kisse the rod that beates as the hand that gives The second thing wherein their subjection is required and submission is for their calling and education Doctrine Children must submit themselves unto their Parents to what calling they shall thinke fit to bring them up in and to So did Samuel to his Mother he yeelded to her to be set apart for the service of God and to be brought up to it 1 Sam. 1.28 For that which she gave he performed So David submitted himself to his father to be a shepherd and some of his brethren souldiers So Christ was disposed of by his Parents when he was fit to teach others and for another manner of worke Luke 2.46 yet he went and was subject to them and in the same trade verse 51. and Marke 6.3 Justin Martyr thinkes so 't was likely the wisedome of God to blind the wicked and hide him from their eyes Then as 1 Joh. 2.6 He that saith he abideth in him ought himselfe also to walke even as hee walked so for this particular Reas 1 Because they in all reason are far better able to judge of them and their parts and gifts what they are fit for and wherein they are most like to give them most comfort and glorifie God and profit themselves then they can of themselves That same borrowed speech Psal 127.4 5. As arrowes are in the hand of a mighty man so are Children of the youth happie is the man that hath his quiver full of them they shall not be ashamed but they shall speake with the enemies in the gate seemes to insinuate somewhat they are as arrowes of divers heads some fit for one marke some for another he hath them in his hand and knows best which is fit for which Reas 2 Because they are not in their owne power but his while they live in his house and government but part of his substance therefore the Devill smote not Jobs wife as part of himselfe but his children as part of his substance and temporall goods 't is equall then he should have the disposition of his children not themselves or others Reas 3 It shall appeare that he may dispose of them in Marriages and not any other nor themselves which is then when they are of more yeares and grown of greater discretion in the world more when they are younger and without experience Vse 1 To reprove the sinnes of many Children who sometime without asking consent if denyed doe dispose of themselves ar their owne pleasure in what calling they like as if their parents had no power over them as if they onely knew what was fit for themselves and their parents wanted the wit and experience they have to dispose of them for the best the cause of many miscarrying of them and not prospering in their profession because they went not to it the right way only led by their affection without judgement not knowing what God had fitted them for nor regarding their parents whom God had set over them for that purpose whence often the curse of God is upon them that they prosper not in such courses or if by the indulgence
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
and not able he cannot at his will so in reason ought all men to deale with God and towards him Reas 2 Because his justice will not suffer him to passe over the breach of his law unpunished no more then he will or can be unjust nay no more then he will not be God for if unjust no God if he let things slip over unpunished he must be unjust except in things where men judge themselves first Vse 1 Then in the Church must there be feare of God namely of his justice and power and not of his mercy only contrary to some who thinke in the Church onely men should feare God for his goodnesse I answer that it is true this should be the principall thing for which they should feare but in the Church though we be all one mans servants yet we are not all one mans children yet if all were so because of the unregenerate part this ought to be in that a man is not altogether freed and made a sonne but is partly a servant c. Vse 2 Then ought every one in the Church to endeavour to know his power and justice and to acknowledge them for howsoever it is true that all are alike in the hand of God and his dominion over all as the Psalmist speakes yet all doe not regard and take notice of it A great many doe not beleeve nor are perswaded of them and that maketh them they feare not God as they should For as Ignoti nulla cupido there is no desire of that which is unknowne so nulla formido there is no feare for feare riseth not so much out of the outward evill as it doth of the inward apprehension of it And therefore not the neernesse of the danger but the conceit of the evill raiseth the affection of feare in the heart therefore Isaiah saith of some that they goe downe laughing to Hell they play merrily upon Hells mouth as the Child without feare playeth upon the Cockatrices den because they are ignorant what danger they are in So then it is not all who are in his power and over whom his authority and justice is but such as know them for present or how they may feele them after that feare and stand in awe of him as they should Vse 3 To teach men if they have not the spirit of sonnes the love of God and righteousnesse that for conscience they will obey yet at the least that they endeavour to obey him for feare of his power and justice as servants if not as sonnes The other is that which is acceptable yet this is that which God calls for and men ought to doe even the outward act of Gods service for feare of his power and justice Though I cannot say it hath any promises of good things yet hath God shewed good and given blessings to those which have it onely As to Ahab and the Ninevites for their repenting at the feare of his judgments and threatning To shew how he will much more accept the repentance of his yea and to draw on such servants to the like for that is a speciall benefit to his Church they be orderly in the outward duty The second thing concerning this servile feare is the effects of it which are these The first that it is tanquam fraenum ad equum as a bit and a bridle to men to with-hold them from sinne from the wilfull practice of wicked things it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage if it be surely setled once in them Manifest in Laban when he pursued after Jacob Gen. 31.29 And that of Paul when he sheweth that the want of this maketh the open high-way to the practice of all sinne Rom. 3.18 And that this should be such a restraint it stands with reason because there are two maine things which draw men to sin and the practice of wickednesse The first is the desire of some good men may get by the committing of it but this desire is crossed by feare which is the strongest and most violent affection of all others and so stoppeth the passage of all other desires so that it is neither profit nor pleasure that can make a timorous man hardy or can master and overcome feare in any mans minde but it will overcome all desire of them and no desire of it nay not the pleasure it selfe all the pleasure in the world cannot comfort a condemned person nor banish feare out of his minde so long as the halter hangeth over his head so long as he dayly and hourely looketh to be drawne to execution But feare is able to expell pleasure and the desire of those things we love most as in Sampson in Dalilaes lap when a noise of Philistims and a false Alarum was upon him Gods feare expells all other feares as is manifest by the Midwives Exod. 1.17 Jer. 1.17 Isaiah 8.12 13. As a stronger nayle drives out a lesse so the feare of God other feares the greater feare the lesse the feare of Hell-fire will carry the mastery of all other feare Luke 12.4 5. Vse 1 We may make use of this first to prove many men amongst us not onely void of a filiall feare which makes men avoid small sinnes and to shun the act of any sinne but of this servile feare because great sinnes are small or no sinnes with them and they have the very habite of all sinne living in the practice of some one or many grosse and impious sinnes whoredome adultery murther and blood oppression and cruelty covetousnesse and usury swearing and blasphemy c. so that whatsoever they say we may say Psal 36.1 The transgression of the wicked saith within my heart that there is no feare of God before his eyes when as then men goe on in their wicked courses and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh and to all voluptuousnesse and practice of all pleasure a small feare make them commit any sinne and either coveting some pleasure or thinking to avoid some displeasure of the world they onely neglect not the good but make no bones to commit sin and to lye in it they have not certainly come so farre as to have this servile feare and so they are not sonnes no not servants of God nay though they have the shape of men as Nabuchadnezzar had yet they have not so much understanding as a beast lesse than he had For as Bernard saith Divers 12. Let us lade and over-burthen an Asse and toyle him with labour he cares not because he is an Asse but if we assay to put him into the fire or thrust him into a Ditch or Quarry he shunneth all he can because he loves life and feareth death And yet these run headlong to Hell and breake forth into all kind of impiety as the Horse into the battaile when they know these will worke their everlasting confusion Vse 2 This may
teach every man who would keepe himselfe free from the practice and trade of sinne and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Reas 1 Because God respects and accepts men to give them grace when they are troubled and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Reas 2 Because mans heart is not capable of grace without this first without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace Vse 1 This manifesteth that many men must needs be without grace because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it Vse 2 This may teach every man that hath this feare in him to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Reas 1 Because feare brings to minde a mans sinnes and deserts even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Reas 2 Because they know by themselves that those who are injured and offended doe hate the offenders and where hatred
them How many Ministers preach the Word but for gain for vain glory for law and for custome and not of conscience as law and customes bind them when they have gifts and body able to doe it oftner to the edifying of the Church some in preaching make it serve their own turne and serve themselves out of it and not God How many hearers that heare for law or custome that being present sleepe or suffer their eyes to steale away their hearts or let their soules and minds be possessed with their severall feares joyes pleasures profits that they are present in body and absent in mind thinking yet that is good enough for the Lord. For prayer how many Ministers runne it over like journey-workes without affection and zeale making the people to abhorre the sacrifice of the Lord How many of the people come late carry themselves without all reverence sitting gazing reading and such like and there is no fault all is well enough The like may be said of Sacraments any preparations any affection good enough but of the particulars more afterwards How many that deferre the service of God till they be old till the even the morning and fresh thoughts of themselves and servants for the world for their Chapmen not for God drowsie prayers spirits spent good enough for him Here I may apply that of Seneca * Qui ut bonus sit in senectute differt apertè ostendit se nolle virtuti dare nisi tempus ad omnia alia inidoneum Seneca He who deferres to be good till he be old shews plainly he would not give himselfe to vertue if he were fit for any thing else So of both these and their like who shew therein the contempt of Gods Name thinking any thing good enough for him Vse 2 To teach every man to labour to see and know himselfe guilty of this sinne to humble himselfe for it and to repent of it as of one of his great sinnes Now there is no repentance where there is perseverance in it when it is not left and the former good done for as he verily is wicked that is not just he is ungratefull that is not thankfull so doth he despise that doth not honour God The contrary evill is ever where the good is not where and when it ought to be therefore must every one labour for the good that is to honour God not to doe the things and workes of his service onely but to doe them as his service should be done being more carefull for the heart and affection which God more respects than the action thinking not as hypocrites any thing is good enough but that nothing is sufficient As Paul who is sufficient so what is sufficient what care diligence endeavour of the heart and whole man It is not the omitting of the worship of God nor the neglect to leave some things undone that is onely displeasing unto the Lord but when the Act is done he may be as much offended As here the not offering of the sacrifice was not the thing that displeased him but when the sacrifices were not so qualified as they ought that he accounted contempt because it argued contempt so in this the quality of the service is that which he accounts contempt when they thought the deed was enough The outward worke must be done as the sacrifice ought by them to have beene offered so God hath commanded so must example be given to others but the intention the heart is that which must make it acceptable unto God as Gregory And ye say wherein have we despised thy Name Here is their excuse and defence in which they adde more impiety to their former prophanenesse they put God to his proofes and seeme to charge him for accusing them unjustly They stand upon their defence Wherein have we c. we have highly thought of thy Name and spoken of thee most religiously why then are we accused But observe we Gods reply VERSE VII Ye offer uncleane bread upon mine Altar and you say Wherein have we polluted thee In that yee say The Table of the Lord is not to be regarded YEE offer uncleane bread upon my Altar Here is Gods reply to their defence They who offer polluted things to God despise his Name but such are you for ye offer polluted bread upon my Altar where we must examine the sense of three words First Altar Secondly Bread Thirdly polluted or uncleane First by the Altar there are some and not of the meanest who understand in this place the table of Shew-bread that stood in the Temple and Tabernacle just over against the Candlestick on the North-side and the right hand of it In the Tabernacle there were three distinct places the Tabernacle the holy place and the most holy The table of Shew-bread was in the second whither the Priests onely came By the Altar then is understood the Altar of burnt offerings which stood in the outward Court whither both Priest and people came and had like accesse when the Law was read and their dayly sacrifices were offered And thus doth Theodoret and Cyrill understand it upon this place so that we expound not this by that which is in the end of the Verse but that by this because we find in the Scripture the Table put often for the Altar but not the Altar for the Table Secondly by bread some understand onely the Shew-bread as Hierome some of bread which was offered with the burnt-offering on the Altar Levit. 6.20 Numb 28.6 Some not of the bread onely but of the flesh also or whatsoever thing else was offered there upon the Altar which is the best acceptation for the word here used signifies not bread alone but also other victuall and meat as it is used in the word and as Cyrill expoundeth this place and some other for the bread of the sacrifice and especially the Prophet himselfe vers 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar Thirdly by uncleane what is meant it is agreed of by most that it is not any thing that is uncleane by nature or naturally that is such a thing as is abhominable to humane sense as Ezek. 4.12 13. nor yet any thing that is uncleane morally as all things are said to be morally vile and polluted that God doth disallow and dislike of Nullum cadaver tam foedum aut faetidum as Gregory saith to us as the sinners soule in the sight of God But it is mystically unclean that is in regard of some mysticall signification God having pronounced them typically unclean to instruct some further matter that thereby he would inure men the rather to abhorre them And thus are all things said to be unclean which are prohibited in the law ceremoniall and so it is in this place But these things were either unclean by others or of themselves in the first by touching a dead corps or any uncleane thing in the second either in their kinde as Isaiah
hath forbidden it when he dislikes it it must be avoyded Vse 2 This condemneth all prophane men who talke of serving God with their hearts howsoever they serve him not with their bodies and they doubt not but God will accept them The Lords day is a day God hath required men to doe him publique service in how many spend that day either in journeying for some small affaires or withdrawing themselves upon some small occasion and yet tell us they doubt not but God will accept their thoughts and their heart as they ride or the like as if he that dishonors God in his body could honor him in his heart at one the same time or if he could he would accept it As if he could serve him within that rebels against him without As if a child or servant could think to perswade his father or master that hee respected and served him in his heart when he disobeyed and dishonoured him in all his outward carriage and did not that he bade him Nay the contrary is most true so for alms that it is enough to looke upon the poore rufully and speake mournfully to them and seeme to have affections within but their goods they bestow upon harlots and vaine persons their labour and strength upon them And yet they thinke God will accept their heart as if a subject should pretend a loyall heart to his Prince and thinke to be accepted for it when he gives his goods and spends his strength in a service against him serving his Enemy Vse 3 Here is condemned all lame service of God when men will give their bodyes but reserve their hearts from him they will come before him and draw neere to him with the outward man heare the word pray and offer him prayses and receive the sacraments but in the meane time their hearts are absent they are without their soule for all things are done without understanding praying and hearing c. they were as good be done in a strange tongue in respect of them yea better for they had the more excuse Their affections which are as their hands either to receive that is offered to them or to hold up that which they bring to God are so full of their covetousnesse and worldlinesse of their feares joyes severall pleasures and delights that they can receive nothing else but whatsoever is offered them is as water powered upon a vessell that hath the mouth full stopped and so all runneth by or if they receive a little yet their pleasures or covetousnesse or such like doe soon exclude them or choak them as thornes doe the corne or seed Vse 4 To teach every man to endeavour and performe services to God both in body and soule as 1 Cor. 6.20 seeing his right is to one as well as the other and the giving of him one condemns a man for not giving of him the other If God was so angry with Ananias and Sapphira that he divided them because they had devided that which they ought to have given whole unto him how will he accept a man that shall divide himselfe when he comes to him Their heart is divided now shall they be found faulty Hosea 10.2 we must bring both body and soule to the service of God to pray with the mouth and to pray with the understanding to hear with the eare and to speake with the heart for the body hath both os and aures to speak to God and to hear him Men must give God the bodily presence when hee calleth for it they must come to his service but they may not leave their hearts behinde them or suffer them to be carried away when they are present but leave every thing when they come behind them that may hinder them as Abraham did at the foot of the mount yea when they would fall upon his service as the fowls would upon Abrahams sacrifice Gen. 15.11 drive them away and performe all duties with the whole man that it may be a whole and so an acceptable sacrifice 2 Sam. 5.8 And sicke Sick sacrifices of beasts were condemned to shew how God dislikes that service that is without spirit and affection faintly and drowsily performed Doctrine Sick service God dislikes when things are performed without spirit and affection when the duties are done without zeal and fervencie without alacritie and cheerfulnesse This was the reason why Aaron and his sons would not eat the sin-offering because they could not doe it cheerfully Levit. 10.19 Hee would have all things done cheerfully fervently zealously Isaiah 58.13 1 Cor. 9.17 Rom. 12.8 11. 2 Cor. 9.7 Eccles 11.1 Reas Because when things are done dully and coldly by one it argues little account of Gods Person and small desire of the things he hath but the contrary is when they are done fervently and busily when a man sets his heart to the work as that Dan. 6.14 when as the cold and carelesse performing of these things argues no account nor love to God and his service no marvell then though he dislike it and contrariwise accept it being done with fervencie Vse 1 This condemneth those who condemn zeal fervencie and heat in the service of God Vse 2 To teach every man to labour to doe all things in the service and fear of God with zeal alacritie and earnestnesse not to goe about it as sick men doe about the works of their callings faintly and feebly but earnestly whether they pray or preach hear or give almes whether for a short time or long It is not enough that the Lords day be kept that the Word is heard and preached that the Prayers be made almes given and such like unlesse they have that affection which God requires and be done with that sense and feeling that zeal and fervencie which is fitting The work is common to hypocrites and profane men with the Children of God the affection is proper to his owne not that the other have not the naturall affection but that they have not the sanctified affection Their affections are about worldly things pleasant or profitable these about Spirituall things As the vaine men or worldly men are tickled and marvellously affected with the things they goe about so ought men in the service of God And though happily it is not to be attayned unto to have as fervent affections to the things of God as carnall men have to the things of the world because they are wholly carnall these but partly sanctified they have nothing to hinder them these have great hinderances and pull-backs even their own corruptions yet must they endeavour what they may to doe every thing with all cheerfulnesse and even grieve to see them goe about their sports and profits their delight and gaine with greater spirits and more cheerfully then themselves about these holy things yea let it grieve them that they themselves follow worldly things more eagerly and affectionately then spirituall things and find greater chearfulnesse in the one then in the other And so
and an oppressour more then a filthy liver As S. Augustine saith because the one is such as he is more like to injure us then the other though the other dishonour God as much and doe as much hurt These and many such things argue directly the corruptions of men that preferre duties to men before duties to God Vse 2 Thus ought we to labor against this corruption and to strive to feare God to love him above all to make more conscience of dutyes to him then to men to be more grieved with sins that are against him then against others or our selves which will never be unlesse we get our carnall affection changed our carnall understanding reformed our partiall and preposterous judgement altered and get our affection sanctified our understanding enlightned our judgment rectified Then shall wee love him and the things he loves more grieve to offend him then the greatest man in the world to alienate him then the best friend in the world and more sorrow for it then shall we see him that is invisible as the Authour of all our blessings and praise him more than men then shall we measure sinnes not as they are against us but in themselves and against God against whom they are principally committed and which makes them sinnes Not laesio nostri but offensa Dei makes them sins therefore we should hate them those especially that least concerne our selves that our zeale may appeare to be a severity rightly grounded and judgment well informed as David Psal 69.9 The zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen upon me when for his owne he saith Psal 39.9 I was dumb and opened not my mouth because thou diddest it but Gods wrongs he could not brooke As Moses for himselfe was very meeke Numb 12.2 but Gods dishonour Exod. 32. made him exceeding hot Finally let us not be partiall and expresse it in exacting those duties of man that we are carelesse of performing in regard of God like that people Phil. 2.21 who sought nothing but their owne profit and for their person which overthroweth all both in Church and Common-wealth The thing he reproves them for as contemners of him is that they had offered that to him which they would not doe to man and an inferiour Doctrine To offer unto God that which man will not accept or to serve him as man will not be served and with such service as he would not serve man withall is a sinne and the contempt of him or preferring man and the duties to him before God and the duties to him is a sinne Matth. 15.6 2 Col. 2.20 21 22 23. Reas 1 Not because of the greatnesse of Gods mind who looks for so great things for he will be content even with small matters after a mans ability when there is a willing mind a Cup of cold water or a Widows Myte or a paire of Turtle-doves and yong Pidgeons But because of the basenesse of his conceit who gives and brings such things who having more and being able to bring better things yet brings them not as accounting this good enough Reas 2 Because it comes from the corruption of the heart now such as the root is such fruit it brings forth for as Job 14.4 Who can bring a cleane thing out of filthinesse there is not one So of this and such an egge such a bird Reas 3 Because it is against the royall law Thou shalt love the Lord with all thy heart c. Now as S. James in another case James 2.8 9. But if ye fulfill the royall law according to the Scripture which saith Thou shalt love thy neighbour as thy selfe ye doe well But if you regard the persons you commit sinne and are rebuked of the law as transgressors so in this being against the royall law accepting persons any before God must needs be evill and sinne Vse 1 To teach men to examine their lives and their practices and to search whether this sinne be not in them that though they be carefull of God as they perswade themselves yet they preferre man before him and use him so as they would not use man neither doe and as they know man would not accept To give some particulars they are to carry a Present to keepe or recover the favour of some man will they carry of the worst things they have such as they cannot well bestow otherwise they will not lest they should gaine displeasure rather than favour and yet for God and the uses he hath commanded they will offer that which they have no use for otherwise Are they not then guilty of this Will any man serve all his youth against his Prince as a Rebell and after in old age when he is unfit for service come and proffer him his endeavour and fidelity he will not lest he should be punished by him rather than accepted Or say he called for his service when he was in health and strength and he refused to worke with him will he offer it when he is weake and sick he will not lest he should be rejected and punished and yet his youth will he spend against God in the service of sin and Satan yea his strength and health though God called for it and challenged it and offer himselfe when he is in age weaknesse and sicknesse to doe him service And is he not guilty of this sinne Will a man when he is in a good estate in a flourishing and prosperous condition refuse the friendship and familiarity of another man and thinke when he is in misery to have it and enjoy it to his good and comfort he will not lest he be then scorned and rejected As Judges 11.7 Jephtha then answered the Elders of Gilead Did ye not hate me and expell me out of my fathers house How then come you unto me now in the time of your tribulation And yet many men refuse the friendship and familiarity of God by speaking to him in prayer and hearing him speake to them againe in preaching when they are in health wealth prosperity and flourishing estates and thinke he should not be strange to them when they are in sicknesse and trouble and affliction never fearing what is threatned Prov. 1.24 25 26. Because I have called and ye refused I have stretched out mine hand and none would regard but ye have despised all my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth Are not these then guilty of this sinne And so in many other particulars which men practise may they see themselves if they deceive not their owne hearts that they are guilty even as this people and that God speaks to them also as well as to the Jews He that shall find himselfe guilty of this as who is he that shall bring his heart and life to this Touch-stone that shall not find himselfe exceedingly guilty this way must humble himselfe and repent
and impunity because the King and his Children the Realms and Dominions may enjoy so many prayers from them unto the Lord their Jesuites and Priests and all would pray for the State The Argument is of force to urge a State to use kindnesse and to intreate lovingly and to speake comfortably unto those both Ministers and people that are truely religious as Darius did well conceive it Ezra 6.9 10. And that which they shall have need of let it be given unto them day by day whether it be young Bullocks or Rams or Lambs for the burnt offerings of the God of Heaven Wheate Salt Wine and Oyle according to the appointment of the Priests that are in Jerusalem that there be no fault that they may have to offer sweet odours unto the God of Heaven and pray for the Kings life and for his sonnes for they often stand in the gap and keepe away much evill yea they prevaile for much good One of these is better than a multitude of others as Chrysost of wicked and godly Hom. 26. ad pop Ant. as one precious stone is better than a thousand pibbles And that breeds but confusion and subversion of all when we desire multitudes as they doe in Theaters and not an honest and good multitude It is I say of force for the good but not for these wicked hypocrites and treasonable Priests and Jesuites and all such specially understanding Papists who have given up their name to Antichrist whose prayers cannot profit the King and State who if they pray pray but as Balaam blessed Gods people against their hearts who if they could pray with their hearts yet should never prevaile nor be accepted being as they are And to them wee may use that of Tertul. Apolog. cap. 34. * Esto religiosus in Deum qui vis eum imperatori propitium Tertul. Apolog. cap. 34. Be thou religious towards God who wouldest have him to be favourable to the Emperour Vse 2 This teacheth the fearefull case and condition of that Church and State where they who should stand in the gap breach before him to turne away his wrath lest he destroy them are men themselves who provoke Gods wrath of whom it may be said as Ezek. 13.4 5. O Israel thy Prophets are like the foxes in the waste places yee have not risen up in the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord undoubtedly that State must expect a judgment from God besides that it is one it selfe when God takes away good men such as were the Charets and horsemen of Israel their defence and preservation who prevailed more by their prayers as Moses Exod. 17. then all the Hoast did by their speares specially when their successours are wicked and prophane men that provoke God to wrath by their wicked lives It goes hard with the Church when her good Prophets are by God forbidden to pray for it as Jer. 14.11 But yet if they remaine with them though they cannot prevaile at one time yet they may at another but more hard when he takes them away when they are without hope of having them to stand up for them againe but worst of all when they are such as are of lewd life who thereby provoke God against them Therefore these both should bee mourned for the losse of the one and the succession of the other for the former are as the King said the Charets and the horsemen of Israel the latter are the Charets and horsemen against Israel for not being with it they are against it of good Ministers we may say as Psal 127.4 5. as are the arrowes in the hand of the strong man so are they who are her good Ministers blessed is the Church that hath a quiverfull of them here is her prosperity and peace hence is the ruine and overthrow of her Enemies And on the contrary may we say of wicked Ministers whose prayers shall never be heard for the Church but rather against it Object This granted then have we a warrant to separate our selves from the Church or congregation where a wicked Minister is for why should we joyne with a Minister that God will not heare Solut. The Donatists made the same objection to August loco praedicto to which the summe of his answer is that when they pray with the congregation they are heard though for their own wickednesse they deserve to bee rejected because of the piety and devotion of the people who joyne with them whence I collect that though the Minister speake the words yet they are not his prayers only but the prayers of the Church As in an other case though the Minister deliver the signes yet it is not his sacrament but Christs and so may be profitable notwithstanding the corruption insufficiency of the Minister so in this For this must be understood that in the congregation some one must conceive a prayer for all the rest lest in a multitude there should be confusion and tumult if every one should in his own words utter his prayer in the Church therefore the Minister he is the mouth of the Church If he be a faithfull one he shall bee heard together with the Church if otherwise not he but the faithfull people who speake to God by his words But you will say then what losse have we if the Minister be wicked I answer many wayes because the corruption of men is such that as they like the Word and Sacrament worse because they dislike him that brings them and finde not such joy and comfort in them as by his hands they like so they cannot bee nor are not so affected to joyne in prayer with a man they like not or thinke not well and reverently of to whose persons they have just exceptions so their prayers are not as they should be neither he with that spirit and affection utters their petitions to God which might affect their hearts to more zeale in prayer Besides they want the benefit of his prayers in private who should mourne for them and pray for them when they are following their necessary affaires or their convenient pleasures or are living in their sins be a Moses to hold up his hands for them a Job to sacrifice for them as Jer. 13.17 or as Paul Act. 20.31 All which a good and faithfull Minister will doe but hee that is not will be as carelesse and secure as he can be and never doe it or if he should yet not be accepted This hath been by your meanes the sinnes of the people are imputed to the Priests because they taught them not better nor reproved them of this ante verse 7. Will hee regard your person Hee will not your office and place and dignity in the Church shall not make him receive your prayers Doctrine As God to elect and call men and to give them the promises and possession of Heavenly things is moved by no outward priviledge or
adversity and to keepe himselfe unspotted of the world To which we adde 1 Pet. 2.9 Rom. 6.13 Vse 1 This condemneth all late repentance all deferring of repentance from day to day till a man be sicke or a dying because where repentance is not a turning from sin to God there can be no holinesse at all for where sin raignes there holinesse can have no place One heaven can better have two suns and one kingdome two kings then one man and one heart these two while then they remaine impenitent and doe it ex professo they must nedes be impure And hath marryed the daughter of a strange God This is their sinne that they had marryed with Idolaters with them who were of a false worship and worshipped a false God Doctrine It is a sinne and impiety for Christians and Gods people to make marriages with Infidells those who are of a diverse and contrary Religion which are not the servants and professors of the God of their fathers the true God and true Religion And this is manifest by inhibition first in generall Exod. 23.32.33 Thou shalt make no covenant with them nor with their Gods Neither shall they dwell in thy land lest they make thee sinne against me for if thou serve their Gods surely it shall be thy destruction In particular Deut. 7.3 Neither shalt thou make marriages with them neither give thy daughter unto his sonne nor take his daughter unto thy son 2 Cor. 6.14 Be not unequally yoked with the Infidels for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse The proposition of the Apostle is generall forbidding all society and fellowship with them much more then this then which nothing is more strict and by none men are so firmely knit together as by this And by the name of yoking he seemeth to allude to the type of the law when God commanded that men should not plow with an Oxe and an Asse together Deut. 22.10 whereunto also belongs the prohibition of the like Levit. 19.19 which God spoke not for them but to teach man Reason 1 Because it is dangerous lest by that meanes through their continuall society and cohabitation the beleever and godly party may be drawne from their piety to impiety and from the true worship to the false It fell out with Solomon and Iehoram 2 Chron. 31.6 yea with the whole people of God Num. 25.2 Now that which fell out with such great men and with such multitudes is danger it may fall out with others inferior fewer simpler and weaker Nay the Lord saith without any may bees that it shall befall unto them Deut. 7.4 For they will cause thy sonne to turne away from me and to serve other Gods then will the wrath of the Lord wax hot against you and destroy thee suddenly And the reason of that is because being confident in their owne strength they tempt God And so it is just he should give them over to see their owne weakenesse Reason 2 Because it cannot be but that the service of God which every beleever is bound to performe even in his private family must either be omitted altogether because the man not beleeving will not suffer it or interrupted greatly because the wife will be a scoffing and mocking as Michal And to this may I apply that of Chrysostome * Sicut mulier adjutrix est sic saepè insidiatrix fit sicut portus est conjugium ita saepè naufragium parit Chrys hom de libel Repud As the woman is an helper so she often becomes a traytor and as marriage is an harbour so it often causes shipwracke Reason 3 Because it must needes be prejudiciall to the education of their Children When the parents consent not betwixt themselves how should the children be brought up in piety the fear of the Lord Nay the children will ever follow the worse side though it happen to be the weaker because nature is so capable of error and false worship over that it is of the true Hence hardly an Idolatrous King made mention of in the stories of the Scriptures but their mothers are named with them as they who prevailed with them for false worship more then the fathers did or could for the true But against this Doctrine there are certaine objections by which some would prove that it is lawfull to marry with those who are of a contrary Religion Object And first for the places alledged out of Exodus and Deuternomy they say that they are not to be taken generally as forbidding all matching with such but particular prohibiting to match with those seaven nations of the land of Canaan Answer Those inhibitions are generall for all of a diverse religion because it is a certaine and true Rule where the reason is generall there the precept is but the reason of it is generall There being still as much danger as ever was lest by the unbeleever the faithfull may be drawne from the true God and pure worship Object Salmon one of the Princes of Iudah married Rahab the harlot It may be there was some mystery in that of Rahab to shew that Christ wold not onely save that which was lost but honour them also a Canaanite Math. 1.5 Iudah married a Canaanite also Gen. 38.2 Moses the daughter of Iethro Ioseph of Potiphar Solomon the daughter of Pharoah Answer Solomon is condemned for it by the Scriptures Iudah was a wicked man no matter what he did Ioseph and Moses went before the law but yet no doubt they had them to embrace the true Religion and they were converted As the Scripture speakes manifestly of Rahab And so it might be lawfull Though there be of the learned who thinke that they might not marry any of those nations though converted because God hath so utterly banished those nations from his people that without some speciall dispensation they might not marry with the converted Deuter. 21.11 Therefore lawfull to marry such Because it is lawfull by a speciall warrant and dispensation therefore it followes it was simply unlawfull for else there needed no dispensation Againe all the signes set downe in that place shew rather that the Lord did dislike it then approve it and that he did yeeld so much it was because of their incredible wantonnesse and corruption First she must shave her head that whereas the haire is an inticer or that which gaineth the uncleane affection he liking her in that when she was shaven might beginne to dislike her and her nailes must be pared to make her more deformed and her garments must be changed that whereas some garish apparell was as a snare to an unchaste heart shee being put in modest apparell and plaine he might lesse affect her And she must mourne thirty dayes that if for her pleasantnesse and chearefull carriage she deceived and delighted him now in her mourning and dejected countenance shee might lesse affect him finally if he disliked her he might neither
the Lord and Iosias 2. Kings 23.24 And this as well such as hurt as helpe and though they do neither yet if they have familiarity with a spirit as both the law of God and our Land requires And slender it is which is objected to say now there are none when this place speaketh of the time of the Gospell and never would the Apostle have threatned any if there had not beene such sinnes and such offendors to have thus fought with a shadow Vse 2 To perswade men to avoide this sin and not to fal into it to become sooth-sayers wizards wisemen c. upon hope of gaine for desire of revenge affecting vaine-glory to know and reveale things to come or for any such cause knowing that though they can escape the law and punishment of man either hurting not or covering their sorcery and witch-craft by medicines and hearbes or deny they consult with any spirit yet shall they not the judgement of Christ who is the witnesse and sees the secret of their compact with Satan beholds their invocation and worshipping of him either in secret place or in secret maner and howsoever it is and will judge them and doth judge them in this life with blindenesse hardnesse of heart oftentimes poverty and such like but sure he shall judge them in the life to come and give them their portion with him who have sought to better their portion by him Vse 3 To disswade men from seeking to sooth-sayers and sorcerers c. or having any commerce or fellowship with them in 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 thing◠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 * Christianae mulier est haec excantaus nihil aliud loquitur quam Christi nomen Chrysost ho. 21. ad popul Antioch Proptere à namque magis odi aversar◠quod Dei nomine ad contumelium utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Daemones Chryso she is a Christian woman 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 professing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divells still For they said Luke 4.4.1 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 Doctrine The Lord as he will judge 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 Vse This ought to make every one flye adultery 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 Doctrine The Lord he will judge and condemne all false swearers 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 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 Reason 1 Because he hates such oathes 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 now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Reason 2 Because swearing by others they are idolaters for whereas an oath is not onely Gods 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 Reason 3 Because if rashly by him 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 Vse 1 This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women 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 Judge 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 Vse 2 This may serve for secure men 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 à juramentis nec admonitionis nec concilii indigeremus quoniam vulneram 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 will certainely as he heareth every oath so judge them for it and lay heavy plagues upon them Me thinkes this should be like the Ship-masters voyce Jonah 1.6 What meanest thou O swearer call upon God that thou perish not And so to be carefull to avoid them themselves to reforme them in theirs not swearing for gaine lesse for pleasure or vanity not for curtesie as in sitting down and taking places not in passion and such like but remembring the law thinking of the judgement not forgetting the Judge and so not alleadging excuses Jam. 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 nay least ye fall into condemnation And against those who wrongfully keep back the hirelings wâ—ges The fourth particular is oppression and the particulars of this are severall this the first that when a man hath hired and used another and had his labour and sweat whether he were hired by day weeke or yeare whether by day or by whole if they retaine their wages from them unjustly deny it them directly or under some colour or diminish it or defer it which is an injury unto them he will judge them Doctrine The Lord he will judge and condemne and destroy all such as keepe backe their hirelings wages which for his living worketh with him either by day moneth or yeare and such are here threatned Like to this that Jer. 22.13 Wo unto him that buildeth his house by unrighteousnesse and his chambers without equity he useth his neighbour without wages and giveth him not for his worke Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept backe by fraud crieth and the cries of them that have reaped are entered into the eares of the Lord of Hoasts Reason 1 Because they transgresse the law of justice which requires they should give to every man his owne and not withhold the right from the owner of it but they having had their labour their wages is then the others right and due so that to withhold it is injustice but all unjust men he will judge and destroy Reason 2 Because they are cruell and unmercifull for a mercifull man will not defraud his beast but gives him his due when he laboureth for him regarding that Deut. 25.4 Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen but for men and if mercy be not shewed here then Jam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Vse 1 Then are there many in this City many I fear nay it is without feare hearers of the word whom the Lord will judge because they keep backe the hire of the labourer and are the labourers pursebearers and cofferers whether they will or no verily Christ shall judge them for it will they nill they Vse 2 To teach those who have servants or use hirelings to take the Apostles rule Collo 4.1 Do not detaine and defraud them of their wages it is equall it is right you should give it them know you else you have a Master in Heaven give it them chearefully fully readily not fraudulently else this Master shall be your Judge and he is the witnesse of all your fraud if you have done it do it no more and for that is done make them restitution search your bookes and see wherein you have defrauded them Deut. 24.14.15 Thou shalt not oppresse an hired servant that is needy and poore neither of thy brethren nor of the stranger that is in the land within thy gates thou shalt give him his hire for his day neither shall the sunne go downe upon it for he is poore and therewith sustaineth his life lest he crie against thee unto the Lord and it be sin unto thee And vex the widowes The second particular of the fourth kind of sinners whom the Lord will judge namely such as vex injure and oppresse widowes howsoever this with those which follow are usually joyned together in the Scripture yet because he that doth any one of these though he do them not all shall be judged of Christ I will speake of them briefely and severally Doctrine The Lord he will come neer to judgement to punishment and destruction against all those who vex oppresse and injure the widowes So is it here And that Exod. 22.22.23.24 Ye shall not trouble any widow nor fatherlesse child If thou vex or trouble such and so he call and crie unto me I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wives shall be widowes and your children fatherlesse Deuter. 27.19 Cursed be he that hindereth the right of the stranger the fatherlesse and the widow and all the people shall say so be it Jer. 22.3.5 Matth. 23.14 Wo be unto you Scribes and Pharises hypocrites for ye devoure widowes houses even under a colour of long prayers wherefore ye shall receive the greater damnation The sinne is made the greater because it is coloured and the punishment threatned to be heavier but a wo is denounced against them because of the simple sin Reason 1 Because they are guilty not onely of injustice but cruelty of cruell injustice for to injure and vex any is injustice but to vex widowes and such as are weake and helplesse is cruelty
This serves to meere with the covetous distrustfulnesse and distrustfull covetousnesse of many who grudge and repine to give unto the Ministers that due and portion which belongs unto them of their goods specially if they be not able as the rich men in the Gospell to give of their abundance and superfluity they will part with nothing of their poverty at least not willingly not freely and all because they distrust the Lord thinke that they have is little enough for themselves and looke what they give they thinke so much lost and so much diminished of their substance thinking as it were they have cast their bread upon the waters and their seed not in any firme ground but in some puddle where it should be choaked and they never see the fruit of it It seemes that this was the sinne of this people that when penury was they held from the Levites their tithes which makes the Prophet thus to speake to them and their sinne also Nehem. 13.10.11 distrusting the Lord that if they gave any thing to him and his then they should want not beleeving the Lord and his word worse then the heathen Gen. 47.22 whose Priests had a portion assigned them in the greatest scarcity and then Idolaters 1 Kings 18.19 Iezabell fed 400. false Prophets at her table whereas they contrary which must needs come from covetousnesse making a man diffident that they shall never bee the better or the richer at the yeares end but so much the poorer Vse 2 To perswade men to give unto the Levites and Ministers all their due that is a competent maintenance among them if not for any love to them yet for the love of themselves if for no other reason yet for their owne gaine If all the things spoken before can move if not that which Chrysostome speaketh in 2 Psal ho. 9. that any man would be ashamed to be the disciple of a beggarly master and so while they are kept too too bare the credit and honour of their Ministry yea the fruit is hindered If thy father of thy body and flesh should be so bare wouldest thou not be ashamed at it and if thy spirituall father be driven unto it doest thou not for very shame hide thy selfe or else put to thy hand to take that shame both from him and thee Or if this move thee not will not that which he speakes in Tim. 2. See I pray you how great absurdity there is of these things should the Pastor not be able to keepe a man to tend upon him so that he must make his owne fire himselfe and fetch water breake his stickes for his fire and goe often to the market for things necessary can there be a greater perversity or greater disorder Those holy men the Apostles thought it an unmeete thing that he which should attend upon the word should be imployed so much as to the service of the poore widowes Finally if this doe not move thee the good of thy soule and the spirituall and heavenly things such rich treasures these earthen vessels doe bring unto thee yet let this that if thou wilt give God his tenth he will encrease and multiply thy ninth even in abundant measure As August speaketh that thou shalt not onely reape by them better things spirituall things for a few earthly but for them from God abundance of earthly things for that shall be true Prov. 11.25 The liberall person shall have plenty and he that watereth shall also have raine And that 2 Cor. 9.6.7 This yet remember that he which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally As every man wisheth in his heart so let him give not grudgingly or of necessity for God loveth a cheerfull giver Neither let them answer as the widow did to Eliah 1 Kings 17.12 And she said as the Lord thy God liveth I have not a cake but even a handfull of meale in a barrell and a little oyle in a cruse and behold I am gathering a few stickes for to goe in and dresse it for me and my sonne that we may eate it and dye Or if thou dost distrustfully so a while yet seeing thou hast the word of God here more then she had verse 14. The barrell of meale shall not waste neither shall the cruse of oyle fâ—â—le Then beleeve and give Verily if this be true the Prophet saith here many men might have more then they have if they had for the glory of God for the service of the Church and the worke of the Ministery more liberall hearts then they have Verily it is an evill spared penny that loseth a man a pound and that which men think they have spared to themselves and gained in keeping it from God and his Ministers either the Prophet saith not true or it loseth them much more Nay that they give though they may seem to have cast it away yet they shall finde it and with advantage and if they had eies to see it nothing more gainfull then this and that is given to the poore Then as Chrysost for one let me apply it and speake of both ho. 53. ad pop Antioch so use thy riches or that which thou hast that they may bring encrease let God then be thy Creditor not other humane things bestow them upon the Ministers and the poore not upon thy belly upon the humble not honourable upon liberality not covetousnesse upon sobriety not intemperance What will thy belly afford and recompence thee with that spendeth most Dung and corruption What vain glory Envy and hatred What covetousnesse Care and griefe What intemperance Hell and the unsatiable worme Let God then be your Creditor which promiseth and will performe such great things And as Paul exhorteth the Corinthians for the matter of the poore so I for the Levite and Minister 2. Cor. 8.7 Therefore as ye abound in every thing in faith and word and knowledge and all diligence and in your love toward us even so see that ye abound in this grace also I will open the windowes of Heaven and powre you out c. It is the raine that is the means but God is the Author of the blessing Doctrine Whatsoever the meanes may be that God doth use to convey his blessings of peace plenty health liberty yet he is the author and giver Isaiah 38.6 And powre you out a blessing You that shall obey me and fear me and walke in my waies Doctrine Plenty and a liberall and prosperous estate the Lord promiseth and will perform to those who feare him and are carefull to obey him and walke in his waies Vide Mal. 2.5 Without measure In marveilous great abundance and very liberally Doctrine The Lord when he gives to his he gives very liberally and abundantly Jam. 1.5 If any of you lacke wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him And I will rebuke the devourer for your sakes
or corrupted they will not forbeare such marriages though they joyn themselves to the daughters of a strange God at the best but the daughters of men never seasoned nor yet inclinable to the truth and true worship In the law he that would not marry his deceased brothers wife but another manifested that he never intended to raise up seede to his brother So in this He or she that matcheth not with the daughters of God shew they never intend this Againe in the use of marriages many men and women though they desire some children not many and those they have they may happily give them civill breeding and education and bring them up in knowledge of humane things arts and sciences and such like but no instruction of religion That which S. August complaines of to God as touching his father may many justly complaine of their parents Non satageret idem pater qualis crescerem tibi aut quam castus dummodo essem disertus So they have little care for piety and religion to informe them and instruct them that way but that they might as he saith Confess 2. 2. 3. ut discerem sermonem facere quam optimum persuadere dictione To be either an eloquent Divine or an absolute Lawyer or a fortunate Merchant or such like Vse 2 That seeing there are three speciall ends of marriage Procreation of children and increase of the Church Secondly helps and comforts of this life Thirdly a remedy against incontinency though all must be aimed at yet principally this The other a man may well have and have a lawfull marriage but without this it can be nothing so holy a marriage seeing it wanteth the principall and the most holiest end which was the end of it even in mans innocency when he was without sinne Therefore ought every one principally to aime at this and indeed to have it and therefore ought they to chuse so or give consent that this may follow not with those who have a false religion or no religon because it hardly will be that the Church should be increased by them for children will ever follow the worse part though it be the weaker for a little strength drawes downward it must be a great strength that must pull upward Corruption is downeward and with the tyde Religion is upward and against it And having a fit match children ought to be desired of them and to account it their honour Psal 128.3 Not for cost or paines avoid it or feare it and having them to give all care and diligence for their education to bring them up in the feare and instruction of the Lord to instruct them in knowledge of God and his true worship and to edifie them by example For parentum exempla docere possunt magis quam vox St. Hierom. That when they are gone they may praise them as Augustine did his mother Majore solicitudine me parturiebat spiritu quam carne pepererat Confess 5. 9. Their care was more to bring them up religiously then their paines was to bring them into the world they loved their soules better then their bodies and they desired more that they might be Gods sons and daughters then theirs by which they shall increase their glory for they who beget many to righteousnesse shall shine as the starres for ever Dan. 12.3 And they who shall increase Gods Church here he shall increase their glory as they his worship Vse 3 Then are not they bound who have the gift of continency not to marry for though marriage be a remedy yet is it not onely nor principally for both this is an end and more principall They who can preserve their chastity in virginity may desire it but not absolutely but in respect of some troubles and incumbrances which for the most part accompany marriage yet they may marry for this end which is the more excellent I doe not say they are bound to marry for this end because marriage is of those things which are indifferent as Bernard speakes of virginity It is not commanded but advised and onely they who cannot containe are commanded to marry yet as there is more necessity in marrying for that end so there is more religion in this end In that a man principally respects himselfe in this God the increase of the Church and the inlarging of the kingdome of Christ that which Saint Augustine speaketh de bono conjugali Cap. 15. may be applyed here Iustus quandò cupit dissolvi esse cum Christo tamen sumit alimentum non cupiditate vivendi sed officio consulendi ut maneat quod necessarium est propter alios Sic misteri foeminis in re nupti arum officiosum fuit sanctis non libidinosum Quid enim sit cibus ad salutem hominis hoc est concubitus ad salutem humani generis And so specially for the Church and increase of Gods Kingdome for though he can make children of stones yet hath he ordained this meanes Therefore little reason and lesse religion hath the Church of Rome to preferre virginity before holy marriage for besides that may be said to them it were better they would approve virginity by their deeds then praise it by their words And as Hierom ad furiam why doth the tongue sound out chastity and the whole body shew forth uncleannesse Or as Epiphanius of the Origenists You refuse marriage but not lust It is not holinesse but hypocrisie that is in honour amongst you Besides this virginity is never save onely in some respect better then marriage but marriage is oftentimes absolutely better then virginity and by no reason more then this because this may increase the Church and bring forth sonnes and daughters to God not that Neither is it against this that some object that Christ saith That after this life there is no marrying at all and that 1 Cor. 7.38 He that giveth her to marriage doth well but he that giveth her not to marriage doth better For the first it is not against us seeing we speake of the state of this life onely after which as there shall be no marriages so no vowes of virginity And as for S. Paul Better with him is as much as fit or more commodious For if it were simply better it were never lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see verse 26.28.32.35 Finally if virginity be the more holy why have they made marriage a sacrament rather then it Sure if it were more holy it should rather be a sacrament then marriage Therefore keep your selves in your spirit The dehortation of the Prophet from this vice and the better that they may doe it and not transgresse he perswades them to labour for sober mindes and chaste affections from thence riseth this sinning against their wives which would easily be avoided if their mindes were sober and chaste Doctrine The way for a man to
keep himselfe from actuall and outward sinne and the practise of it is to labour to keep his heart pure and to take heed to that On the contrary if he neglect his heart he shall be sure to be corrupt in the outward man and to fall into outward sinnes against God and man He may happily in some sinister respect and by some circumstances of time place or person for want of opportunity ability and meanes refraine them but those things befalling him he will easily fall into that So much this exhortation sheweth So much also that sheweth Prov. 4.23.24.25 Keep thine heart with all diligence for thereout commeth life Put away from thee a froward mouth and put wicked lips farre from thee Let thine eyes behold the right and let thine eye lids direct the way before thee Matth. 15.19 Out of the heart proceed evill thoughts adulteries c. and Jam. 1.13.14 1 Pet. 2.11.12 Reason 1 Because the heart and spirit is the fountaine of actions whence they all spring the other parts are but the chanels and it is a flowing fountaine not a standing water which ever sends out such water as it hath if then the fountaine be clean and sweet so will the chanels be and è contra Reason 2 Because it is the commander of the whole man the whole life Now such as the Commander such is the Subject such as the Captaine such are the Souldiers Much more here for the conjunction is neerer and when they are subject to it as the weapon is to him that useth it Rom. 6.13 So that it commanding any thing that they all doe more then the Centurions servants Luke 7. Quest Rom. 7.25 Then the flesh and outward parts follow not the minde and the heart Answ There is no opposition there betwixt the inward and outward the heart and the body but betwixt the part regenerate and the unregenerate for by flesh it is usuall with the Apostle not to understand the body but the unregenerate part as in that place Gal. 5.17 not any opposition betwixt soule and body but the fight of the unregenerate with the regenerate and vers 24. not the crucifying of the body but of the unregenerate part For the heart and inward parts as farre as they are unregenerate are flesh also and understood under the outward by the Apostle Vse 1 Then may a man certainly judge a man to have a corrupt heart when hee hath a polluted outward man life and conversation Vide Malach. 1.8 Doctrine 1. Use 2. Vse 2 To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives Vide ibid ex Use 1. Vse 3 To teach men who desire any outward holinesse or to be free from externall corruption or pollution to looke well to the heart to keep sinne or to kill it within for this is the best and the first to purge the heart and the other will be so And let none transgresse The dehortation from the evill and the outward practice of it Of the particular hath been spoken in the former verses yet somwhat hence It may be that some may think this speech hangs that way that it may seem to favour free-will to call upon them to abstaine from evill which if it were not in their power it were in vaine thus to speake to them I answer this is no more then other precepts and exhortations in the word which doe but teach us what we ought to do not what we are able which is but to make us assay and when we finde not power then to seeke it elsewhere Lege operū dicit Deus fac quod iubeo lege fidei dicitur Deo da quod iubes Aug. de spirit lit In the law of workes God saith to us Do what I command thee In the law of faith wee say to God What thou commandest us inable us to doe God therefore thus speakes to man to make him speake againe to him commanding that he may require and obtaine to doe seeing Phil. 2.13 It is God which worketh in you both the will and the deed even of his good pleasure Bernard in the audience of some commending the grace of God as that which he acknowledged in God did prevent him and he found did make him to profit and he hoped would perfect it in him Bernard de gratia lib. Arbit initio giving all to grace and taking nothing to himselfe One replied what then hast thou done or what reward can thou looke for if God worke all To whom he answered What counsell then doest thou give me or how wouldst thou advise me Give glory saith he to God who hath prevented thee excited thee and begun this good in thee and for that is to come live worthily that thou mayest approve thy selfe not unthankfull for those thou hast received and fit to receive more Bernard replies You give good counsell but that is but if you could make me able to obey and doe it For it is not so easie a thing to doe as to know what ought to be done for these are divers things to lead a blinde man and to give strength to the weary * Nec quivis doctor statim dator erit boni quodcunque docuerit Duo mihi sunt necessaria docere juvari Tu quidem homo rectè consulis ignorantiae sed si verum sentit Apostolus spiritus adjuvat infirmitatem nostram Rom. 8. Imo vero qui mihi per os tuum ministrat consilium ipse mihi necesse est ministrat per spiritum tuum adjutorium quo valeant implere quod consulis Ecce enim ex ejus munere velle adjacet mihi perficere autem non invenio nisi qui dedit velle dot perficere pro bona voluntate For whosoever is a teacher whatsoever he teacheth cannot bestow goodnesse Two things are needfull to me to be taught and to be helpt thou being a man doest well instruct my ignorance but the spirit helps our infirmities Rom. 8. yea he that gave me counsell by thy mouth must also send me helpe by his owne spirit that I may be able to doe what thou advisest by his grace I am willing but cannot performe unlesse he that wrought the will doe also worke the deed of his good pleasure And when to this he replied * Vbi ergo sunt merita nostra aut ubi est spes nostra Where then are our rewards or where is our hope He answereth with that Tit. 3.5 Not by the workes of righteousnesse which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost Hence I gather and upon this inferre that God that calls upon us by his word to do must give us also power to do then therefore he calleth because he would have us cry to him for helpe And as S. Augustine O man acknowledge in every precept * O homo in praeceptiono