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
they cannot thus be taken Others with more generall consent on all sides take them in the future tense or time to come that the time should come when the Lord should translate his worship from the Jewes to the Gentiles and then should they bring holy offerings And this is after the comming of Christ who should take away the Ceremonies and abrogate the forme of the Jewish worship and bring in pure and spirituall sacrifices Now by this is noted the place that is through all the whole world Psal 113.3 The Lords Name is praised from the rising of the Sunne unto the going downe of the same Not that it should be at one time in all places of the world for that never was norshall be but as among the Jewes so in the whole world before Christs comming the greater part of them were wicked Idolaters and prophane men Isaiah 17.6 and 6.13 but successively now in one place now in another it shall be spoken and preached in all the parts of the world before Christs second comming Matth. 26.13 Psal 2.8 Aske of me and I shall give thee the Heathen for thine inheritance and the ends of the earth for thy possession My name shall be great Here is the ground of Gods worship The Name of God signifying diverse things in this place may be taken either for himselfe as a mans name is put for his person Acts 2.21 or for his excellency majesty and glory as Name for fame Exod. 34.5 6. Phil. 2.9 Gen. 11.4 Is great Not that God is great or lesse Magnum parvum sunt ex iis quae sunt ad aliquid Aristot but shewed or declared or acknowledged to be great as the word sanctified is used Math. 6.9 and the word justified Math. 11.19 Jam. 2.21 Among the Gentiles The persons by condition Gentiles or Nations taken sometime generally for a company of People consisting of many families gathered together Isaiah 1.4 Ioh. 11.52 Secondly more particularly for all people besides the Iewes all Infidels Gods people being taken from among them only Isaiah 49.6 And so it is amongst those who were not Gods people before amongst them whom the Iewes accounted fooles and did extreamely hate spoken as it were to provoke them to make more care of the worship of God according to the denouncing Deuter. 32.21 And in every place incense shal be offered unto me The matter of this offering or worship is first said to be incense by which is understood prayer invocation and thanksgiving as Psal 141.2 Let my Prayer be directed in thy sight as incense and the lifting up of my hands as an evening sacrifice Revel 5.8 Secondly It is said to be an oblation or offering by which is not understood the Leviticall offering abrogated by Christ neither the sacrifice of Christ upon the crosse which none can offer but he and which only was to be performed and offered upon the crosse before the gate of Jerusalem nor the sacrifice of the Masse as shall after appeare but by this is understood a mans selfe every faithfull man with all that he hath for every one of Gods ought both to consecrate himselfe to the spirituall worship of God and as it were sacrifice himselfe and also offer up the sacrifice of prayer and praise and of repenting justice almes and other things pleasing to God Rom. 13.1 1 Pet. 2.5 Heb. 13.15 16. Psal 4.6 and 5.19 And of this Irenaeus Tertullian and diverse other understand this place Pure not simply without spot Isaiah 64.6 but as the Church is called holy and without spot Cant. 6.9 first in regard the person offering it is in Christ and as his person hath his obedience and righteousnesse applyed and imputed to it so his obedience hath Christ to cover the wants of it Heb. 13.15 1 Pet. 2.5 Secondly In regard of inward sanctification the ground of it the party being regenarate by the worke of his spirit and so every action in him part holy and good and well pleasing to God as comming and proceeding from his Spirit though having a taste and sent of our infirmities as water passing by a Pipe or Chanell Rom. 8.26 and 15.16 Acts. 15.9 This though a threatning yet is according to that Deuter. 32.21 and so a kind of provocation to the Israelites provoking them from the example of the Gentiles with a holy emulation in piety and the worship of God The Iewes embraced not sincerely the worship of God but putting it as it were from them the Gentiles received it Doctrine When one Church maketh not account of the truth and worship of God or doth reject it another shall embrace it From the rising of the Sunne unto the going down of the same The Lord though he had shewed much mercy and goodnesse upon the Jewes he is not emptyed by it but hath the like in store for others the Gentiles Doctr. The Lord is marvelous rich in mercy and liberall in giving his goodnesse to the sonnes of men neither weary in giving nor ever wasted with giving manifest from this example and Iam. 1.5 If any of you lack wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him Rom. 10.12 for there is no difference betweene the Jew and the Grecian for he that is Lord over all is rich unto all that call upon him he gives at all times Luke 22.12 his ability is great Ephe. 3.20 the effects prove it giving more then they aske to to Abraham for one sonne desired he gave a seed as the starres in the heavens To Isaac Gen. 25.21 22. to Jaacob Gen. 48.11 To Solomon Kings 3.11 Vberior est gloria quam precatio Ambrose in loc Reas 1 Because he is creator and Lord of all and by creation they are his sonnes he their father Therefore as a father he will provide for all his their portions as Abraham did Gen. 25.6 yea and such is his care that he cannot endure their want Now they are in themselves continually wanting though he give one thing they have need of another as a ship and a net that must still bee mending Reas 2 Because it is agreeable to his magnificency and greatnesse to deale thus liberally as it is agreeable and becommeth a Prince to deale according to his magnificence and greatnesse Reas 3 Because it might be manifest the things they receive come to them not for their deserts or the merit of their prayers or any things else but of his love and mercy when he dealeth so bountifully Vse 1 Prayers are not meritorious Iam. 1.5 Vse 2 If any want he himself is cause of it Ibidem to all men Vse 3 An encouragement to aske Vse 4 To learne to be liberall and not weary of well doing Gallat 6.9.10 From sunne rising to the sun setting in all places and nations is the worship and word of God propagated Doctrine The Church under the times of the Gospell and since Christ is not as it hath been
of sinne yet deliverance from the punishment wherein they are the flat enemies of the mercy of God and rob him of his honour to give it to themselves as if finite workes and satisfactions could deliver from infinite wrath But when they see this will not hold water then they flye to this that it is onely from temporall punishments and the fire of purgatory but first for this that it is but a new coyned shift I manifest from their prayers for the dead whereby they thought to bring them remission of sinne Breviar secund usum Sarum in vigil mortuorum O God of the faithfull the maker and redeemer of all men give to the soules of all the faithfull deceased remission of all their sins that by godly prayers they may obtaine the pardon which they alwaies desired through Christ our Lord. And againe Lord we beseech thee let the prayers of thy humble servants be helpfull to the soules of al the faithful deceased that thou mayest both relieve them from all their sinnes and make them partakers of thy redemption who livest c. Now hence I reason that if by their prayers they would helpe the faithfull whom they presumed to be free from purgatory to bring them remission of sinne can they make us believe that they intend onely deliverance from the paines of purgatory for such as are there and not from the guilt of sinne by their sacrifices and masses Againe it is manifestly false that the sinne pardoned yet the punishment should remaine yea it is against the justice of God and so cannot be unlesse he can cease to be God for the instance of David 2 Sam. 12.13.14 and some other of Gods children whose sinne remitted the affliction remained is not against this because in him it was not a punishment but a clearing of the justice of God before the wicked as the place sheweth and in others they are but purgers or preventers Vse 2 To teach the Church and every particular to acknowledge it to be the mercy of God that they live and are not consumed when they see many others are and know themselves to have deserved the like The Church wherein we live and we our selves here present have beene delivered from many and strange dangers and confusions whom shall we ascribe this unto shall we sacrifice to the wisedome of our state to the valor of Marshall men to the power of armes to the multitude of our people to our owne workes and worthinesse to our profession of his truth or practise of piety our justice and equity and such like so may we provoke the Lords anger indeed to consume us Whither else must we ascribe it but to this being taught every where it is the mercy of God that we are not consumed whose compassions failed not and so as the Church begunne her prayer we may our prayses Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory for thy loving mercy and for thy truthes sake For considering the height of our sinnes the greatnesse of our iniquities and rebellions whereto else can it be ascribed And his mercy hath drawne him to spare us partly for our selves and partly for posterity and those who shall come of us As Saint Chrysostome hom 80. ad popul Antioch for our selves that his mercy might draw us to repentance and to fear him for posterity * Parcit frequenter radici ut fructus conservet qualiter audi Terah pater Abrahae fuit Idolorum cultor sed in hoc mundo impietatis poenas non dedit merito Nam si Deus praeveniens cadicem praecidisset unde tantus fidei fructus exortus fuisset Sic Esau fornicator fuit immundus matricida patricida fratricida quantum in ipsius fuit proposito Deo exosus Mal. 1.2 Quarè non perditur quarè non exciditur Bonum est verâ dilectissimi causâ dicere si succisus fuisset maximam elcemosynae fructum justitiae mundus amisisset qualem audi Esau genuit Raguel hic Zara hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radice poenas exigisset Chrysost hom 8. ad popul Antioch He spares oftimes the roote that he may preserve the fruit And heare how Terah Abrahams father was a worshipper of Idolls yet in this life God punisht not his impiety for if God had cut downe the roote then whence had we had such great fruit of faith as in his sonne So Esau was a fornicator and uncleane and as much as in him lay a murtherer of father mother and brother and of God hated Mal. 1.2 Why is he not destroyed why is he not cut downe Truely beloved to tell you the cause t was good to be so Esau begat Raguel he Zara and he Iob you see what plentifull fruit of patience had been lost if God preventing had stricken the roote So of us that we might leave the seede of the Church and piety behinde us This is mercy but the former the greater else we have as little profit of it as Terah and Esau And it is to be acknowledged the speciall mercy of God when others perish and their workes like that they escape As Saint August de Nat grat 8. c. 5. of the great salvation Vniversa massa poenas debet Qui ergò inde per gratiam liberantur non vasa meritorum suorum sed vasa misericordiae nominantur Vse 3 To teach men when destruction and calamity is at hand and Gods judgements are threatned the way how they may escape and not be confounded is they have Gods mercy towards them and upon them therefore for this must they pray and labour their flying truely to this will be like the City of refuge where the avenger of blood could not slay a man-slayer Then shall they be sure either to be kept from them or delivered from them kept in them or taken out of them for when as Gods mercy doth bring remission of sinne it must needs bring the removall or change of the punishment either it will be good or if it abide the nature will be changed for sinne taken away that cannot continue or not in the former nature and a man shall be safer and more comfortable with this in divers afflictions then without it though he be never so free * Veâ—ius ac jucundius gaude bis de bona conscientia inter molestias quam de mala inter delicias August you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles then with an evill in the midst of many pleasures Now thus it is from the feeling of the mercy of God and remission of sinne * Si Deum benevoluÌ„ habeas licet in furnacem cadas ne desperes sicut si succenseat licet in paradiso sis ne confidas Adae peccanti nihiâ— profuit paradisus pueris benè agentibus nihil obfuiâ— fornax Chry.
incommodious for the trees and the vines Therefore when all things should prosper well it was a speciall proof of the goodnesse of God and his good providence over them Doctrine The Lord to shew his goodnesse and mercy his good and mercifull providence to his will not only work ordinary things ordinarily but often extraordinarily to do them good and to profit them Manifested here that he will make both the harvest and vintage good which in ordinary times fell not out and all for the good of his so he made the sea as a wall and dry land for his people to passe over Exod. 14.21 So the Sunne was staied in his course Iosh 10.12.13 Nay made to go backe Isaiah 38.8 So he fed the Prophet by a raven and for his good increased the widowes meal and oile 1. Kings 17.6.14 So for the relieving of the famin of his 2. Kings 7.6 c. For some he quenched the violence of the fire Dan. 3. For some stopped the mouths of the Lions Dan. 6. For others he raised their dead to life as in Lazarus and the Shunamite 2. Kings 4.36 How many wonders wrought he in Egypt for his people how wonderfully did he sustaine them in the Wildernesse And hereto I apply that Isa 59.16 Reason 1 Because it maketh his goodnesse and mercy more sensible to his owne who being compassed with infirmities as they have lesse sense feeling of it in small things then in great matters so in ordinary then in extraordinary when as without question as his power was no lesse in creating a little Bee then a great Lion as the Clock-makers skill in a little watch as in a great clocke So his goodnesse in the smallest and most ordinary as in the greatest and most extraordinary Reason 2 Because his power might be more manifested and magnified unto all men who oftentimes in ordinary things give more to the meanes then they ought and lesse to the Lord then his due yet in extraordinary are driven to give him the whole if they acknowledge him at all Vse 1 This may note out unto us the happy condition of Gods children and people when not only ordinary means must worke for their good but rather then they should quail God will make extraordinary things for them if ordinary things be not enough to procure their good The Psalmist sheweth that they are blessed for whom the ordinary things worke to their good Psal 144.12.13.14.15 That our sonnes may be as the plants growing up in their youth and our daughters as the corner stones graven after the similitude of a Palace that our corners may be full and abounding with divers sorts and that our sheep may bring forth thousands and ten thousands in our streets That our oxen may be strong to labour that there be none invasion nor going out nor no crying in our streets Blessed are the people that be so yea blessed are the people whose God is the Lord but addeth more specially that their blessing is to have the Lord for their God who if this be not enough can moreover do such and such things for them far beyond the ordinary course of things It is a happy condition for subjects when they may have under a Prince ordinary favour and benefits and the due course of Lawes and the proceedings in them for the righting of their wrongs the procuring of their rights maintenance and countenance of their peace and state but the condition is accounted the better when the Prince will use his Prerogative to procure extraordinary things for them So in this specially when this shall not be as often fals out with some Princes prerogatives prejudiciall to others but for their sakes profits others As the extraordinary giving of the host water 2. Kings 3.14.17 And that which Tertul. hath Apol. adversus gentes * Marcus Aurelius in bello adversus Germanos exercitus c. Tertul. Apol adversus gentes Marcus Aurelius in his war against the Germanes his army being destitute of water by the praiers of the Christians he procured that it should not perish with thirst they obtained raine from God Vse 2 This may be matter of comfort unto those who are indeed Gods truly reconciled unto him and partakers of his mercy when they know that rather then their good should not be procured if ordinary meanes be not sufficient the Lord will worke extraordinarily not that it warrants any to neglect ordinary meanes for that were to tempt God or to expect for extraordinary while God affoords ordinary for that were presumption and not faith but when they faile then to rely upon this they shall then shew themselves the children of the believing Abraham if with him they answer and appease their soules as he his sonne Gen. 22.8 God will give an evasion God will provide And as Moses to the people in a strait Exod. 14.13 Then Moses said to the people fear ye not stand still and behold the salvation of the Lord which he will shew to you this day For the Egyptians whom ye have seen this day ye shall never see them againe For he hath done it before and his arme is not shortened nor his affections to his changed If then he dealt so with Abraham with Israel with the Church in Esters daies they may expect the like provided they be to him as they were and it be for his owne glory and their good as that was And if they be then may they more expect it because it wil be more for his glory because the meanes by mans corruption often obscureth shadoweth his glory men attributing more to them then is due and lesse to God then is his right VERS XII And all Nations shall call you blessed for ye shall be a pleasant land saith the Lord of Hosts AND all Nations shall call you blessed The second benefit that shall come to them in obeying God and bringing his tithes into his house a good name and honour and estimation In former time ye were in contempt among the heathen and barbarous because of your poverty and want and penury with which I had cursed you for not bringing my tithes but now when they shall see the blessing increased upon you they shall say seeing your plenty that you are a people dear and beloved of me For ye shall be a pleasant land Saint Hierom would have it a Land desired for the fruit and plenty of it But why ye and not it It is the Hebrew phrase giving to the possessors that which is proper to the earth As Deut. 28.3 Blessed shalt thou be in the City and blessed also in the field For it is the field that is blessed with increase but some thinke the sense will be more plaine if you understand As ye shall be as a pleasant land that is flourishing and prospering and abounding with riches Doctrine The Lord will blesse with honour and credit all such as deale faithfully with him and give to his Church and Ministers
as they think God will deale farre better with them than the other If he care for servants more for sonnes so to think he will no lesse spare them than servants because they thinke he loves them his judgments then must they especially look upon and consider As children are specially affected with their fathers anger when it is but against servants or others then they feare and tremble seeke to please him and to avoid such things by which he is provoked especially when there is any good nature in them at all so ought they that as it is written of the Lion that he trembles to see a Dog beaten before him so if they have any alliance to the Lion of the Tribe of Judah they must see and feare feare and flee when the wicked are smitten more when it is upon his owne who are in the Church and of the Church as David Psal 119.120 My flesh trembleth for feare of thee and I am affraid of thy judgments And 2 Sam. 6.9 And David was affraid of the Lord that day and said How shall the Arke of the Lord come to me And Act. 5.5 11. And Ananias hearing these words fell downe and gave up the Ghost and great feare came on all them that heard these things And great feare came upon all the Church and upon as many as heard those things not on as many as take no notice of the judgments of God at all as not of other of his workes but as they thinke all things fall out by naturall course or common skill and providing and fore-cast of men for good so they thinke for evill and as they are not affected with Gods blessings to love him because they are common so not with his judgments but onely when they feele them Your eyes shall see it Edom hated Israel enemy unto her whose destruction as they sought and had rejoyced at so Israel would have beene glad to have seene Edom's and for feare was ready to faint as if they should never see it The Lord descends to her infirmity and assures her she shall see it Doctr. The Lord he often descends to the infirmities of his to let them see their desires upon their enemies and to see their destruction as here so Psal 37.8 9.10 Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill for evill-doers shall be cut off but those that waite upon the Lord they shall inherit the earth for yet a litle while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Psal 59.10 The God of my mercy shall prevent me God shall let me see my desire upon mine enemies And Psal 54.7 For he hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies Israel saw Egypts ruine the Jewes Hamans and their enemies Daniel his accusers Dan. 6. Peter Herods Act. 12. Reas 1 Because he might strengthen and confirme the weake faith of his children which would often stagger in this kind without these stayes as the best have done upon the sight of the prosperity of the wicked as Davids Psal 37. and their suffering at their hands Therefore God deales with them as Parents with their children when they are not able to goe alone and of themselves they have tressels and formes to goe along by so God affords these helps Reas 2 Because he would asswage and appease their impatient minds that can hardly be perswarded God is appeased towards them and at one with them after he had scourged and afflicted them by the hand of the wicked till they see his hand turned upon the wicked the rather because God saith Psal 81.13.14 O that my people had hearkened unto me and Israel had walked in my waies I should soone have subdued their enemies and turned my hand against their adversaries As then a father to shew his child he is friends with him againe is content to throw the rod into the fire and to burne it before his eyes and face so God to shew him pacified againe towards his people is content in their fight to plague those he hath punished them by before But this must be understood not as a thing that God alwayes doth but as it is said of signes that he gave some though not many and usuall lest men should depend on them and be out of heart when they want them yet some for the confirming of the feeble and converting of the unbeleevers so he doth not alwayes shew them the confusion of the wicked their enemies in this life because he would not have them to looke for it and to inure them to goe without a stay and to swim as it were without helpe without blathers and yet sometimes lest they should faint when they see the rod of the wicked rest upon the lot of the righteous and never turne againe upon their oppressors but if ever he deny it he gives them another prop to assure them they shall see it though not now when they shalt judge with him the world and Angels Vse 1 To admonish the wicked enemies of Gods people if they would take notice of it that oppose themselves and persecute the people of God to give over in time and not to doe it with such despight and malice as usually they doe lest God comfort his servants in their confusion and recompence unto them that they have done unto the Church and measure to them as they have meted and having beene fire to them that is to purge them he extinguish them for though they have them never so sure as they suppose in their clutches yet God can free them as a bird out of the snare of the Fowler and take them in their net they thought to have taken others his people in who would have believed it at least Haman himselfe would never have given credit to it that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai or that the Jewes that he had enclosed by vertue of the Kings Letters as Deere in a toyle should ever have had their will upon his house and see that end of his sonnes that after they came unto yet so it was a thing so unlikely God brought to passe even he 2 Pet. 2.9 He knows how to deliver his out of trouble yea and how to lay trouble upon those that trouble them to the refreshing and comfort of his who would have believed at least not our Nobles Knights and Esquires with their dependants who are now forth comming with hundreths more of the said associates If the day before it had beene told them that the Church and people of God should have seene them in hold and see them come to their just reward to the ruine of themselves and their houses when they intended all their destructions and to have subverted Church and Common-wealth Or if it had beene told the Pope at Rome whence
that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts be not against them Reas Because this is a speciall meanes as to shew a mans detesting of such things so to draw them to the disliking of such things as they are affected with or dote upon such speeches often more prevaile then greater matters men being more impatient of a scoffe then many serious reproofes Vse 1 This refelleth their conceit who deny any use of these things Object they deny there are any such things in the Scripture they say they are lyes they say that the Apostle forbids them Ephe. 5.4 neither jesting Answ I answer that there is an use of them and that in the Scripture as the former examples prove Neither are they supposed unfitting the Majesty of the Scripture For though it be true that a man speakes one thing and thinkes another yet the manner of his words and speech doth bewray his minde and that indeed there is no contrariety for the hearer may easily discern his minde As in that of Michaiah 1 Kings 22.15 for verse 16. Ahab discerned well his meaning that he did but scoffe at him and his false Prophets so that he speakes as he thinkes not for the very words but for the matter of the words Neither makes the place in the Ephesians against this because it forbids scurrility when men scoffe and reproach others rashly when there can be no edifying of others or good to the party but their malice and disdaine shewed and as well the modest and temperate hearers as the sufferers are offended which is that which differeth farre from these things we can not bring these within compasse of a lye unlesse we make the Spirit of truth a lying Spirit And in these a man hath no intent to have his words otherwise taken then he meaneth them Vse 2 This warranteth the use of them as sometimes our men have done in deriding and scoffing at the folly of Papists at their Idols and Idolatrous service and foolish superstitions and ever are lawfull to be used when a man doth it not for revenge or to wreck his anger wrath upon some person that is his particular enemie but to reprove and condemn impious and idolatrous worship and such like Now for the matter and first for that which is generall here in the whole God will not accept their prayers that is the thing threatened Doctr. It is a heavy thing and fearefull judgement that men should pray and not be heard that they make long prayers to God but he will be as though he heard not but reject their supplications and they be as men beating the ayre It is threatned here So Isaiah 1.15 And when you shall stretch out your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hand are full of blood Proverb 1.28 Then shall they call on me but I will not answer they shall seeke me earely but they shall not finde mee Hosea 8.13 The contrary is promised as a blessing and performed as a blessing and acknowledged as a blessing Isaiah 30.19 Surely a people shall dwell in Zion and in Jerusalem thou shalt weep no more he will certainly have mercy upon thee at the voyce of thy cry when hee speaketh he will answer thee 2 Chron 7.14 Psal 116.1 2. Reas 1 Because it is a manifest signe that the persons are out of favor and he is dispeased with them for the accepting of their prayer is a proofe of the acceptation of person because he first looks to the person In sacrificiis quae Abel Cain primi obtulerunt non munera eorum Deus sed corda intuebatur ut ille placeret in munere qui placebat in corde Cypr. de Orat Dom. 11. then the prayer as first Abel was accepted then his sacrifice And what can bee more fearefull though it is not alwaies felt then to live out of favor with God If in the displeasure of a Prince there be danger more of Gods to carry Gods marke about with him as Cain that he is out of favor Reas 2 Because this is the meanes by which all blessings are obtained the key that opens and shuts Heaven Oratio justi clavis est coeli ascendit precatio descendit Dei miseratio Aug. ut nihil sanctū nisi illo sanctificante nihil potens nisi illo roborante Prayer the wall of the City Ita nihil faelix nihil auspicatum nisi illo prosperante Cipr. as Elijah it opens the right hand of God for blessings shuts the left hand from cursings Now when a man can receive no blessing neither escape any curse hath no meanes for it because as good be without the meanes as when they are not regarded must it not be a heavy thing Many things befall many men without prayer if that be no prayer which is without understanding and affection yet are they but common blessings such as are common to them and other men yea creatures unreasonable and senselesse Reas 3 Because as one saith verè novit rectè vivere qui rectè novit orare so he can only live well who can pray well For as St. Augustine out of Saint Cyprian Quae implenda jubentur in lege in oratione poscenda sunt but if they can not or shall not be heard in praying where shall they have strength to performe Vse 1 This noteth the senselessenes of many men who though they pray often and prevaile seldome or never yet never mourne under it as under a judgement sorrow not much for it It may be they can mourne that they have not that they desire for want of the thing it self but not that their prayers are not heard It is that they grieve for because they receive not from God but never that their prayers are not received of God like him that puts up a Petition to the Prince and is little or not at all troubled that he reads it not but gives it over to another that will smother it but his griefe is that he relieves him not and this appeares because their hearts desire any meanes else though never so unlawfull to supply that they want and to give that which God will not grant and if the opportunity be offered they will not stick to use them as Saul did the witches things condemned by him before Secondly because if those meanes be of force and by them they prevaile their hearts are cheared up well enough little or not at all sorrowing that he heard them not not much caring though he did not Thirdly if they prevaile not by those meanes yet never will they returne again to God nor seeke from him if not the things yet patience and comfort in the want of them Vse 2 To teach the whole Church and particulars of it to groane under this as under a judgement of God that their prayers are not heard
you will heare his voice harden not your hearts Meeting by this with the voice of Satan Mihi hodiè cras Domino nosce obsecro inimici dolos ut omnino à Deo averteris consulere non audet novit enim hoc grave admodum Christianis verùm artibus insidiosis aggreditur intelligit autem quemadmodum nos praesens tempus libenter recipimus omnisque actio humana in praesens contendit spectat Quamobrem hodiernum tempus nobis furatur astutè spem facit crastini postquam crà stinum venerit rursus malus divisor sibi hodiernum crastinum verò Domino dari petit Basil Exhortatio ad Bapt. saith Basil exhort ad Bapt. who saith Serve me to day and God to morrow I beseech you be acquainted with the craft of the Enemy he dares not advise thee altogether and presently to forsake God for he knows Christians would not endure that but he deales craftily being a Serpent and subtle to beguile hee steales upon us for the present and puts off the next day for God and when that day comes still he puts it off to the next Therefore the Lord to meet with that comes thus calling upon us to day partly quia qui non est hodie cras minùs aptus erit Because hee that is unfit to day to morrow will be more unfit and partly for that this is the time lest judgment doe come upon us and we have no evasion for wee cannot tell what to morrow may bring forth Before God Though he deride these yet he directs others and teacheth them that in prayer they are before the Lord. Doctrine They who pray are before Gods face and in his presence If they who heare be as Cornelius said Hee and his company were Acts 10.33 before the Lord to heare one speake in his Name and him speaking mediately to them more when they speake immediately to himselfe Therefore was the Arke of Gods presence ever in the Temple before which they prayed and from which they received answer Psal 84.7 That he may have mercy upon us It is that they were commanded to pray for before and to require for the people Doctrine In prayer men must not aske what they list but that for which they have a commandment to aske and a promise to receive Vse 1 To reprove all those praiers those who frame their praiers not according to Gods will but their owne lusts and fancies whatsoever their vaine hearts desire that they utter before the Lord and make their requests unto him for it never regarding whether good or evill how agreeable or disagreeable to the word having their owne affections the rules of their prayers such prayers they would be ashamed to put up to men as they preferre to God making Christ a mediator for them if hee will doe it for them for things they would blush to desire the helpe of man in some praying as Saint Augustine who confesseth of himselfe that hee prayed to God to let him live a little longer in his sinnes so they in their corruptions desiring still meanes and opportunities to fulfill their lusts and desires Some aske temporall things simply as they Psal 78.18 who asked meate for their lust who importune the Lord to prosper their journey endeavour for honours as Balaam be the means what may be who have their prayers sometimes in mercy denyed as Jam. 4.3 and sometimes in wrath granted to them as Psal 79.29 30 31. Mercy That is be gracious and favourable unto us and lift up his gracious countenance upon us Doctr. In prayer men ought especially to pray for Gods favour the chiefest thing they ought to desire is his mercy and loving kindnesse 2 Cor. 7.14 this is called seeking Gods face Reas 1 Because this is the fountain from whence all things else come all good things we receive for Rom. 8.32 He who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also And the cause of that was his favor and love Joh. 3.16 For God so loved the world that he hath given his only begotten sonne that whosoever beleeveth in him should not perish but have everlasting life Reas 2 Because no temporall blessing asked never so earnestly nay though it be sought with teares as Esau his blessing can be obtained till a man have his sinnes forgiven Hence Math. 6.11 12. the petitions are joyned with a copula as inseparable Vse 1 This reproveth their folly and error who pray more for the things of this life then for the favor of God or remission of their sinnes 2 Chron. 7.14 Vse 2 To teach us to pray for temporall things but specially Gods favor and the remission of our sinnes For us Both Prophet and People he would bee prayed for as well as the people acknowledging as it seemeth those things in himselfe which he reproved in them the better to affect them Doctrine No man is so excellent in the Church of God so indued or abounding with gifts and graces that needeth not the prayers of the rest This the Prophet sheweth that he exempteth not himselfe but would be prayed for as others So Hosea 14. sure including himselfe This our Saviour Christ shewed when teaching his Church in the person of his disciples to pray hee taught them to pray one for another and taught them they had need of the prayers one of another Math. 6. This is shewed by Saint Pauls earnest request unto them Rom. chap. 15.30 repeated to the Corinthians 2 Cor. 1.7 so Col. 4.3 2 Thes 3.1 and for the Saints Ephes 6.18 Reas 1 Because his excellency excludeth him not from the communion of Saints as the excellency beauty or proportion of any part doth not exclude it from the fellowship of other members Now one part of this communion is prayer one for another Reas 2 Because his excellency is imperfect for here all things are but in part 1 Cor. 13.9 Therefore he hath need of prayers as his owne so others many prevailing more with God then one Reas 3 Because the excellency and goodnesse a man hath is as Basil exhort ad Bapt. brings in some making the objection The saurus servatu difficilis a treasure hard to be kept Therefore as he said Opus est vigilia wee had need to be more watchfull and he adviseth to take three adjutors Orationem Jejunium Psalmodiam Prayer Fasting and singing Psalmes Now as for keeping of treasures a man will use other meanes and helpes and all little enough so in this should he be carefull Vse 1 This reproveth those who think they have no need of the prayers of others but can pray well enough for themselves their owne private prayer is sufficient they need not the prayers of others or the publique congregations as some men thinke they have no need of publique teaching they can instruct themselves well enough with reading of good books at home so for prayer they can inrich themselves of
man with a wicked eye hasteth to riches and knoweth not that poverty shall come upon him And he shall be guilty of much sinne and bring much sorrow upon himselfe Prov. 22.20 1 Tim. 6.9.10 But they who take the right way shall be sure of them and not finde sorrowes with them For so Gods blessing makes rich for they shall have them by vertue of his covenant and as testimonies of his love which is farre better then farre greater riches if it be but a pittance And I gave them him That he had promised that he performed Doctrine God in his will and decrees covenants and promises is most certaine and sure So much is here and James 1.17 Vse To comfort those who live in trouble and affliction in this life the Lord will make good all his promises to them in due time upon this should they stay themselves as the Anchor hold fast against all temptations herewith should they comfort themselves As Psal 119.49.50 Remember the promise made to thy servant wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me As Abraham said Gen. 22.8 God will provide it may be in this life but if the leaves fall the rootes are sure to stand though earthly things are not alwayes performed because they are not absolutely promised yet heavenly and eternall shall My feare Or for the feare wherewith he feared me The conditions on the Priests part are feare and humility Doctrine Though men be bound to doe and suffer whatsoever God shall lay upon them and when they have done all both are and must confesse they are unprofitable servants Luke 17.10 yet the Lord in his great mercy and goodnesse propoundeth promiseth and performeth a reward unto them here and Gen. 22.16.17 Mat. 6.4.6.18 Mat. 10.42 Marke 10.29.30 Hebrewes 6.10 Reason 1 Because of the imperfection and corruption of men therefore hath he propounded them Reason 2 Because he is faithfull and having promised must and will performe Vse This is to encourage and hearten us to obey in all things with chearefulnesse and to beare all things with patience by the hope and expectation of these things Heb. 10.32 ad 38. and 11.24.25.26 Mat. 5.11.12 2 Cor. 7.1 Indeed the most ingenuous filiall acceptable service is to obey for the love of God and that simply without respect of reward but because of our infirmity that cannot and Gods mercie who hath so provided for our weaknesse For as S. Chrysostome speakes * Oportet in rebus gravibus molestis non labores sed praemia considerare ut Mercatores non maris pericula sed lucrum spectant Ita nos coelum Dei praesentiam Chrysost in Ioh. Hom. 7. We ought in grievous and irksome things to consider not the labours but the rewards as Merchants minde the gaine not the dangers of the sea so must we looke at heaven and the presence of God For the feare These blessings of life and peace are promised for Gods feare and this is the condition he required of them for them Doctrine He that would have the blessings of God performed to him which he hath promised must have this condition of his feare and must feare him for that he commends here in Levi he commends to posterity and commands the performance for the obtaining of the other Deuter. 5.29 Oh that there were such an heart in them to feare me and to keepe all my commandements alway that it might goe well with them and with their children for ever Psalm 115.11.13 Prov. 14.26.27 Luke 1.50 This feare of God is a continuall reverent awe of him rising partly on consideration of his power and partly of his mercy First it is a reverent awe serve the Lord in feare and rejoyce in trembling Secondly continued not onely for a brunt or in some judgement as those in Jonah 1.16 but Prov. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into evill Thirdly the grounds 1. Gods power though there be no expectation of evill as we reverence a man of authority though he bear no evil will unto us but good even for his authorities sake 1 Kings 19.13 Heb. 12.21.2 his mercy because he hath shewed them mercy and goodnesse both in soule and body Psal 130.4 Hos 3.5 Job 1.9 Reason 1 Because onely they must have them to whom they belong now as Christ of one health Mar. 15.26 And he answered and said it is not good to take the childrens bread to cast it to whelps So of all they are childrens bread onely their portion which are Gods Now they are onely his which feare him Mal. 1.6 Honour is filiall feare Reason 2 Because in covenants no man may expect anothers promise but he that performes that he undertooke so in this And though the mercy of God be great it is to be expected and found not when men performe no conditions but in passing by their infirmities when they performe them Vse 1 It is matter of comfort to as many as live in the feare and continuall awe of God to them belong the promises and they shall have the performance of them for the performing their condition he cannot nor will not but performe his They may happily be in reproach and scorne in the time and age they live in for the feare of God which they professe the righteous being an abomination to the wicked and restraining themselves from evill be made a prey to the wicked Isaiah 59. â—5 yet against these must this comfort them thinking that these things are but as sower sawce to make sweet and delicious meate more tooth some and more wholesome neither must it trouble them to see others in abundance greater then they and happily when they are such as performe no condition with God at all but are Atheists and prophane blasphemers and wicked miscreants and such like for this should rather comfort them if he do so in his generall providence to those who have no promise what will he do to those who have the promise And if he feed the swine will he starve the children If the dogges be full and corn-fed will he destitute the children when the bread is theirs He will not sure It may be they shall not have things superfluous to abuse unto wantonnesse and so to grow worse but they shall have that which is necessary and fitting for them And that little is better then the others much Vse 2 To stirre up every man that hath not this feare to labour and use all meanes to come by it It is the condition that makes him capable of the blessings of God and the lawfull heire of them He that knew a meanes to make himselfe capable of some rich mans goods and to be his heir or executor after his death would desire it seeke for it and strive to attaine it by all meanes Admit it were the reverencing and honouring and pleasing of him in all
touched And indeed it is fearfull for it argues he was either an hypocrite before or else by reason of some security and carelesnesse over his own spirituall estate he is fallen into a spirituall disease and some sins he had not before and refusing the remedies or the bitter potion which should recover him he must needs putrifie more The body that is sicke and the part that is wounded if either the remedy be rejected or the salve be pulled off when it is applied will doubtlesse grow worse As he that is sore sicke and grievously wounded gives hope of his recovery while he will submit himselfe to his Physitian and take whatsoever he prescribes him but he that is but a little ill and refuseth to hearken or receive any thing gives no hope at all though his hurt be the lesse So in this Therefore men who would save themselves must receive the whole They who will shew themselves dutifull and loyall either his spouse or children must be content to be reproved and chid when they have given cause and never love the lesse as well as cherished And it is a good signe of a good heart that likes his Ministery best which will reprove and chide him and not his that will sooth and flatter him For he is the Messenger of the Lord. The reason of the former The Priest is Gods Messenger therefore must he be such and such Doctrine The Lord he useth the ministery of man in revealing his will to his people Rev. 3.14 VERS VIII But yee are gone out of the way yee have caused many to fall by the Law yee have broken the covenant of Levi saith the Lord of hosts BVt yee are gone out of the way Or Yee have departed from that way The second part of this dissimilitude followes now in this and the next verse which containes their degenerating and so their corruption vers 8. and the iteration of the judgement vers 9. And in the 8. verse there are three corruptions these Priests be chalenged withall wherein they are most unlike to the former Priests You are gone out of that way that is from the piety and faithfulnesse of those Priests who lived in the first age and with whom I made the covenant at first They neither swarved from that rule but you have forsaken and contemned my law and followed your owne devices and sought your selves and the establishing of your dignity more then my glory and have sought how to make a gaine to your selves of my worship You have done this who have the same place enjoy the same priviledges have the same portion of tythes and offerings they had Yee have caused many to fall by the Law the second difference and dissimilitude That whereas the former Priests by their care and diligence in their places recovered and caused many to returne from their sinnes and the breaches of the Law and to walk uprightly by it They on the contrary by their defect and want in teaching and their passing over their sinnes as if they saw them not that they might purchase grace and procure commoditie to themselves As also by their wicked example they were the cause of the fall of many that is that many have sinned and were not punished as the word sometime signifies By the Law is not meant as if they did so teach and temper the Law as sometime the Priests did in giving liberty by it to sinne as to hate their enemies to lust and covet so nothing were outwardly acted but that they caused many to stumble and go contrary to the Law Yee have broken the covenant of Levi. The third difference They kept my covenant and were faithfull and I performed whatsoever I promised to them but you have broken covenant gone cleane contrary to the agreement which passed betwixt me and your predecessours in whose loynes you were and who made the covenant for you and so by your iniquities have caused me not to performe to you peace plenty and prosperity with length of dayes From the generall I observe this Doctrine Men of what sort and condition soever they be ought to imitate and follow the vertue pietie and faith of their predecessours whether they were in place nature or age And on the contrary it is a great wickednesse and shame to degenerate from their pietie and vertue to be unlike unto them Therefore reproves our Prophet these Priests To this purpose is that Heb. 6.12 and 13.7 and 12.1 inferred upon the 11. and Jam. 5.11 Hence was the commendations of Iehosaphat 1 King 22.43 and of Iosiah 2 King 22.2 On the contrary it was reproved in Iehoram 2 Chron. 21.12 and in the Jewes Joh. 8.39 Reason 1 Because God hath therefore written these he hath written not that they should be knowne as matter of story to be made for delight or speech onely but for matter of life and conversation thereby teaching us what to do in others whose memory is new and fresh that God may have his end Reason 2 Because it will not profit them to have descended from or succeeded such for as he said of Nobility what profiteth it a channell or river flowing from a pure and wholesome spring if it be corrupt and defiled Nay it will the more condemne them as we may well gather from that Matth. 12.41.42 Vse 1 Then are they justly reproved who talk of doing as their forefathers have done being neither willing nor able to examine what they did good or evill but is all one to them so they did it before them Such as our ignorant Papists be who imitate not the faith but the infidelity and errours of their fathers not their vertues and pietie but their vices and prophanenesse their liberty and licenciousnesse No man will condemne their following of that is good in them or rather that which had but the shew of goodnesse in them as their workes which were good for the outward act though not otherwise their workes of mercie and liberality their zeale fervencie and diligence in prayer though their prayers not to be imitated as a man may imitate the diligence and watchfulnesse of a thiefe but not his theft the providence of a bad Steward but not his corruption But to imitate any thing they have done without choyce of their good is that which is justly condemned For if the Apostle must not nor will not be otherwise followed then 1 Corinth 11.1 as he followes Christ If the Prophet forbid us to follow our fathers if they are condemned for following their fore-fathers as did all the Kings of Israel If that be the commendations of Iehosaphat 2 Chro. 17.3 that he walked in the first way of his father David and not that he imitated him in all things Is it approveable to follow those who are farre inferiour to him in all things Nay it is that which shall improve their sin and inhance their punishment as Isai 14.21 with 65.7 Vse 2 To provoke us to read the Scriptures where we
declared him Vse 1 This commends unto us the speciall love of God and his goodnesse to mankind who sent his owne Sonne from his bosome to be our Prophet to teach us his will and the knowledge of himselfe being that which could not be had any other waies neither by any other meanes and being that also which was of that necessity that there is no salvation without it John 17.3 If it could have beene had by any other meanes or if it had not such a consequent as the salvation of man it had nothing so apppeared the goodnesse and love of God but seeing neither the one could be and the other is it much commends and sets forth his love And so ought we to account of it and to rejoyce much in the incarnation of Christ by which these mercies were conveyed unto us Vse 2 To teach every man to heare and receive Christ seeing he is sent as a Prophet to teach us of the father When I speake of hearing him I meane the hearing of him by the meanes he hath appointed by his delegates and substitutes whom he hath appointed for that purpose his Ministers Therefore ought he to be heard both personally and by what meanes soever he hath surrogated for himselfe to speake in his person seeing God hath appointed him and sent him As Matt. 17.5 While he yet spoke behold a bright cloud shadowed them And behold there came a voyce out of the cloud saying this is my beloved sonne in whom I am well pleased heare him The commandement is direct if we make conscience of any command we ought of this It is not left arbitrary and if it were yet our owne good should draw us to it for by this we have the knowledge of God and so of salvation So that if there be any desire of this we will hearken to that But it is not arbitrary and besides the neglect of it is threatned with a very heavy wrath and judgement As Acts 3.23 For it shall be that every person which shall not heare that Prophet shall be destroyed out of the people VERS II. But who may abide the day of his comming and who shall endure when he appeareth for he is like purging fire and like fullers sope IN this verse the Prophet goes forward to describe Christ and first from his power which is set downe to us two wayes one by way of interrogation which carries with it a kinde of admiration the other by two similitudes In some part is his power respecting the wicked in some other respecting the godly the first position respects the wicked Who may abide the day of his comming That is which of the wicked i. the day of Christs first comming how tolerable acceptable and delightfull soever it be to the godly how weake and base soever in the outward shew with what outward weakenesse and infirmity soever he come yet will it be to the wicked full of trouble terror and disquietnesse Thus the Prophets and oracles of old did fortell it should be and this the Evangelists and writers of the new Testament have shewed it to be and that at his comming the wicked were marveilously troubled and disquieted Who shall stand when he appeareth Or who shall stand to behold him This toucheth the godly who can with his eyes behold such a light and such Majesty A metaphor borrowed from the sunne whose brightnesse the eyes of men are not able to behold i. the glory of the Sonne of God shall surpasse all understanding and that goodnesse which he sheweth in becomming man and conversing with them for their conversion and salvation Who shall stand That is saith one who thinking of these things doth not faint as overcome with the admiration of it so that as a man whose legges are not able to beare he falls downe For he is like a purging fire The first similitude expressing the power of Christ drawne from fire noting out unto his how he worketh both with the godly and wicked for as it is the nature of fire not onely to separate drosse from the mettall and joyne things which are of one nature together so things that are good it makes more pure and perfect but things that are impure it consumes and turnes to nought So Christ by his word destroyes the wicked and unbeleevers and such as resist his will but saves such as are chosen making them more and more pure and perfect And like fullers sope Or like the fullers hearbe an hearbe that fullers use by which they purge and take out of garments blots and spots of long continuance in them and makes them bright and pure as it is noted Mark 9.3 S. Hierom in Jer. 2.22 The fullers hearbe as it is commonly seene in the Province of Palestine growes in greene and moist places and to wash away spots hath the same force that Nitre hath Signifying that God makes the soules of his by his grace most pure and most holy that their workes shine forth But who may abide the day of his comming By this some think is meant the troubâ—e and destruction that fell upon the wicked at his nativity Because of that Mat. 2.3 21.10 But taking his comming to signifie here his office and the execution of it and so the preaching of his word as in the former verse The meaning I will take to be this None of the wicked shall be able to abide his preaching and ministery but the preaching and the ministery of it is that which will cast them down and destroy them wound them and kill them Doctrine The preaching of the word by Christ and his Ministers none of the wicked are able to abide it and stand before it but it will destroy them and cast them downe wound them to the heart and bring them to eternall destruction so the interrogation affirmes strongly Hence Rev. 2.12 a two edged sword given unto him Who shall endure when he appeareth This sentence divers of the Interpreters take to be but one with the former the same double or the admiration of the power of Christ in such weaknesse able to confound and overturne whatsoever or whosoever stands against him But others understand it as a distinct sentence and read it somewhat otherwise Hierom according to the Hebr. Quis stabit ad videndum eum The Septuagints Quis ferre poterit ut aspiciat eum Simile à sole oculis Who that hath but his naturall and blinde eyes is able to behold him understand the great mysteries of salvation he brings and is hid under the vaile of his humanity As if he said no naturall man by his owne understanding is able to see and conceive these things they are hid from him or too deepe for him That which is gathered hence is this Doctrine No naturall man of himselfe is able to behold Christ and to know him and the mysteries of salvation brought by him Revelat 2.17 For he is like a purging fire The first similitude by which
ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the first hath the reproofe in generall for committing evill and omission of doing things commanded and a denyall of it by the people The second hath an exhortation to repentance with the promise of a gracious acceptance From the daies of your fathers c. The generall reproofe or in particular for committing things forbidden and omitting things commanded but in these first words their sinnes are amplified from the time and continuance in them i. It is not yesterday or a few dayes since you transgressed against me your sinnes are not of short time and small continuance but you have beene long rebellious against me even since the dayes of your fathers so long have I beene patient towards you so much are you the more hardened in your sinnes and have the lesse to say for your selves and I may the more justly punish you The exhortation to repentance is pressed and urged with the benefit that will follow it God will returne to them and by this promise would he intice and provoke them meaning he would declare and make manifest he was appeased towards them mitigating and lessening their punishments and calamities and restoring many blessings unto them This of Gods returning is figurative for he properly cannot be said to change either place or minde Cujus est de omnibus omnino rebus tam fixa sententia quam certa praesentia Vide August de Civ D. l. 15. Cap. 25. But ye say wherein shall we returne The Prophet returns to his expostulation with the people about their sins and here reproves them for their impudent hypocrisie and pride that they said they needed no repentance or returning to God being guilty unto themselves of no sinne no transgression or falling away from God i. What have we committed or when did we fall from the Lord Thou calst us to returne They had so long accustomed themselves and not to restore and pay unto the Lord that was his that now they say they ought no such thing now these words containe the continuance of their rebellion or obstinacy Doctrine When men once give way unto sin entertaine it they are often and easily drawne on to continue it from time to time day to day and to grow aged and ancient in sin especially if the Lord punish them not for it so much is here and in the old world and in Sodom c. Isaiah 65.2 and Hosea 10.9 Oh Israel thou hast sinned from the daies of Gibeah That is either from the time of the Iudges when they made war against the Benjamites touching the Levites wife from which time they continued Idolatry or as some from the times of Saul or Salomon example of Davids sinne for many months for not repenting he continued it but Solomon many years Reason 1 Because the preserver of men from sinne is the grace of God either generall as in Abimelech Gen. 20. or particular as Isaiah 30.21 restraining or sanctifying grace now this the Apostle calls fire 1. Thessal 5.19 or compares it to it that as fire by withdrawing of matter oile from lamp or fuell from fire or by adding contrary as water so the spirit is quenched or forced to recoile by sinnes no marvaile then when the resister is gone or grieved if there be long continuance Reason 2 Because custome is another nature and things by custome are in us as if they were bred Now naturall things are hardly changed the continuance easie a man can hardly forget his mothers tongue hardly a speech he hath been accustomed to so in this Reason 3 Because the custome of sinning takes away the fence of sinne even a little custome and giving way to it Consuetudo peccandi tollit sensum peccati Now when a man is without the sence of sinne hardly seeing and knowing of it lest feeling how it woundeth and pierceth him but finding for the present sin pleasant or profitable no marvaile if he continue it and say Prov. 23.35 They have stricken me but I was not sicke they have beaten me but I knew not when I awoke therefore will I seeke it yet still Vse 1 To teach men to take heed how they give way to sin but if sinne enter upon them as who sinneth not then with speed to part with it and shake it off lest custome and continuance follow So that when he hath a will he shall have no power to rise out he will be so intangled as with him that taketh up money for necessity he shall easily finde that he may continue it and be in the usurers bonds upon good security but when he would out of them the longer he hath continued the lesse he will finde himselfe able and so be desirous to continue it till he have stript himselfe out of all so in this then must he labour to rise out of them and give no place nor way to them Vse 2 Then it is a goodnesse and mercy of God to a man when he gives a means to him either to keep him for giving way to sin or for sitting downe in sin which of himselfe he will soone do Vide Mal. 1.7 doctr 1. Now in that they had continued thus long and were not consumed it commends another doctrine Doctrine The Lord is long suffering and patient towards such as sinne and provoke him Rev. 3.20 Gone away from mine ordinances Reprooving them for their sinnes he tells them that is sin which is disagreeing to his laws and ordinances to his
If the Lord should give raine in abundance and by it should rise weeds that should either choake the corne or other creatures which commonly arise of wet or by any other meanes and so devoure their fruit and their hopes be cut off they should but have little profit or benefit that what was given one way was taken away another therefore the Lord promiseth to take away such devourers such creatures as might destroy the fruit of the earth when it was sprung up Doctrine Every creature is at Gods command at his becke to be restrained or set on to helpe or hurt to punish or preserve those who are his Vide Cap. 1.4 Lord of Hoasts And they shall not destroy the fruit of your ground For their sins and iniquities they had destroied it but now that they are received into favour and mercy they shall not but receiving them to mercy will withdraw his judgements from these things he smote for them Doctrine As God often punisheth men punisheth them not onely in themselves but in things that belong unto them so when he withdraweth his hand and sheweth mercy towards them it is not only in themselves but in things which belong unto them Isaiah 38.6 Mich. 7.11 Reason 1 Because that as his hand was against them for mans cause only seeing they in themselves deserved no such thing as being not subject to nor capable of sin which only falleth into a reasonable creature so he receiving them to mercy for whose sake they were afflicted reason that they also should be received and afflicted no more that as the former might humble them so this might joy them the more in the mercy of God Reason 2 Because as by smiting and cursing of them he testified his anger the more and displeasure against them for their sinnes for as in policy when justice reacheth further then the person of the offendor to his goods and possessions it argues the greater displeasure of the Lawyer against such an offence and offendor So in this So he might now shew his love more in blessing of them for when men have their possessions and lands restored besides their pardon it is a greater favour of the Prince Vse 1 Then hath the Popish Purgatory but an uncertaine ground to stand upon and is builded upon no sure rocke but upon the sand seeing it is onely for a temporall punishment in their doctrine upon those who have their sinnes forgiven them already but may we suppose in any reason that God will take from their goods and lands and cattell his judgements for their sakes and not from them their owne persons specially their soules such as are only punished in Purgatory their punishments But they will say that God doth often continue punishments to men and upon their persons whom he hath received to mercy As they will tell us of David who had the punishment continued when his sinne was pardoned But we deny that or any other to be a punishment for that hath ever reference to sinne for all afflictions are not punishments but may for many other causes be laid upon men Chrysost ho 1 ad popul Antioch hath numbred to us eight causes yet are they not all * 1. Quod cum facile in arrogantiam propter meritorum magnitudinem miraculorum tollantur ipsos sinit affligi 2. Ne caeteri majorem habeant de ipsis opinionem quam humana patitur natura ipsos deos non autem homines esse arbitrentur 3. Vt Dei virtus apparet per aegrotantes compeditos exuperans prodicationem augens 4. Vt illorum patientia manifesta fiat 5. Vt de resurrectione cogitemus cum enim virum justum multa plenum virtute innumera passum mala sic hinc digressum videris oportet ex hoc omnino aliquid de illo judicio cogitare si enim homo pro se laborantes sine praemiis retributione abire non permittit Multo magis eos qui tantum laboraverunt nunquam in coronatos remanere Deus decerneret 6. Vt omnes in gravia incidentes sufficientem consolationem mitigationem habeat in eos respicientes malorum quae ipsis accidere recordantes 7. Ne quando exhortamus eos ad illorum virtutem cuique dicimus imitare Paulum imitare Petrum propter gestorum excessum alterius ipsos naeturae participes fuisse cogitantes ad imitationem torpeatis 8. Vt quando beatos vel miseros censere oportet discamus quos quidem beatos quos quidem miseros aerumnosos putare debeamus Chrysost ho. 1. ad popul Antioch First God suffers holy men to be afflicted because otherwise they soone grow proud of the greatnesse of their merits and miracles Secondly Lest others might have a greater opinion of them then is fit and count them Gods rather then men Thirdly That Gods power may appeare more abundantly and beyond words through the weake and unable Fourthly That their patience also may be manifest Fiftly That we may be put in mind of the resurrection for when we see a righteous and vertuous man suffer many evils and so die this must offer us some thoughts of the day of judement for if a man suffer not any that have taken pains for him to go away without recompence and reward much lesse wil God suffer such as have indured so much for him to remaine uncrowned Sixtly That all that fall into calamities may have sufficient consolation and mitigation looking on them and remembring what they indured Seventhly That when we exhort you to their vertues and say to you imitate Paul imitate Peter you may not be slothfull to imitate them thinking because of their great actions they were partakers of some other nature then you are of Eightly That we may be able to judge aright who are indeed happy and who truly calamitous and miserable To these may be added Ninthly for clearing of his own justice as in David Tenthly For purging yet corruption from them the rod of correction Eleventhly To draw them from the world the nurses teate as the prodigall sonne was Twelfly To prevent sinne like Hoseahs hedge Hoseah 2.6 Thirteenthly To make them fly to God and to love him as the child to his mother when feared of passengers And many other such causes any one whereof if they can shew in Purgatory to be incident to the soules departed it were something to strengthen their exception but nothing to prove the thing when as the paines of Purgatory are satisfactory And if God in shewing mercy and pardoning sinne doth remove the punishment from the creatures he smote for their sinne he will much more from themselves their bodies but especially from their soules Neither shall their vine be barren in the field This is added as some thinke to amplifie the goodnesse of God to his people when they had returned and he had received them to mercy because the year which was commodious for the field and the corne was
of the great patience of God and censure not his justice for sparing of them who knowes his times better then we can descerne and reprives but men for their plagues as Judges do malefactors till their iniquity be found out and till their Epha be full and in compassion towards them trouble at the remembrance of their fearfull end when that shall be Job 21.30 But the wicked is kept unto the day of destruction and they shal be brought forth to the day of wrath Vse 2 This may instruct men that in a plague and misery to be spared and to be delivered is not simply and in it selfe a blessing for as all outward things are as the mind of a man is and meates as the stomack so in this deliverance A theefe accounts it a benefit to be reprived for a while yet it is not but according to the intent of the Judge and the use he makes of it So in this we have all escaped Gods rod and his plague blowing up and destruction offer it we all blesse God but to all it is not a benefit in it selfe seeing even wicked men are spared and delivered that their sin may be full and they receive the more full revenge and a more fearefull reward Vnusquisque consideret non quid alius passus sit sed quid pati ipse mereatur nec evasisse se credat si eum interim poena distulerit cum timere plus debeat quem sibi Dei judicis censura serva vit Cyprian de lapsis 21. As he that hath escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Saule at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another Doctrine It is the duty of every one fearing God to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now
benefits past the servile for evill to come See the difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will not have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the childe-like feare Ista sagitta timor qui configit interficit carnis desideria Ber. It is not the outward worke that dislikes thee and externall act of sinne only but even the desires motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a slave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enongh from God and the godly are troubled they cannot come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timor a chaste feare T is one thing to feare God Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sed ex timore poenae iste castus est quia venit ex amore Dei quem amplecteris August in 1 Joh. 4 lest he send thee to Hell another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate and they desire he may perish whom they hate Quem metuunt oderunt quem oderunt periisse cupiunt So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secondly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be