not against it but is ruled by it But when sinne is Cypr. de circums Epiph. in haeres 64. as Saint Cyprian speakes as a raging beast yet tied and chained up in the utmost passages of the soule Or as Epiphanius as a root sprouting out weeds yet still nipped and checked that they cannot have their growth Then sinne raignes not so that though by reason of this remainder of sinne a man be greatly hindred that he cannot doe the thing he would yet the thing that prevaileth in him is a wil desire of righteousnesse hungring and thirsting after it the drift and purpose of his life tending wholly to it it is grievous to him that he failes and makes him cry out Rom. 7.27 O wretched man c. Object Those are still assaulted by Satan and hotly pursued by him so that they are no where free from his tentations therefore not freed Answ It is a signe they are the rather freed not because they are tempted but because they are so hotly pursued and have the feeling of them which before they had not and as Cyprian speakes The Divell is therefore more fierce because overcome and would faine conquer his conquerer So that though he goe about like a roaring Lyon 1 Pet. 5.9 yet they are able to resist him stedfast in the faith and so armed with the coate-armour of Gods spirit and his grace that though he may by violence now and then foile them yet doth he not overcome them and leade them captive but the more he assaults the more are they inabled to repell him and resist his forces for they prove like a City that hath beene once besieged but not sacked ever after it will be better able to resist the like forces yea greater because they will fortifie the walls and breaches and encrease their munition and strength It falls out with men that enjoy their lands in peace and security they looke not into their evidences only keepe them in a box or chest but if any man lay claime to the least part and would wrest it from them then will they with diligence seeke them forth and looke them over and consult with Lawyers whereby they are able to answer the plea of the adversaries So it is with the spirituall estate Satan as Chrysostome speakes when he sees he can doe nothing either presently desists fearing lest he become a cause of more glory to us or if he do continue it is but to be revenged of them by troubling and vexing them whom he cannot overcome So that his assaults prove that they are freed from him as Pharoahs pursuing of Israel shewed they had escaped Object These still dye how are they then freed from it Answer They neither are nor can be free because the sentence is unchangeable Heb. 9.27 but they are freed from the dominion and tyranny of death yea from the hurt and evill that comes by it nay it is made to bring them many benefits It frees them from First the afflictions and miseries of this life yea though it seeme to come unto them somewhat untimely The righteous is taken away from the evill to come he shall enter into peace they shall rest in their beds Isai 57.1.2 1 Kings 14.13 Secondly from the fellowship of wicked men who vex their soules as the Sodomites did righteous Lots Thirdly they are freed by it from sinne Death is found to be profitable to the faithfull because it frees a man from the danger of sinning and puts him into a security of not sinning saith S. August So that in bringing death is by death destroyed as the viper of her brood Death had never entred but by sin and sin had never ended but by death Fourthly they are freed from the assaults of Satan and the world for they by it doe not only flie into the wildernesse to be free for many daies as the Church Rev. 12.6 but as the words are in the fifth verse they are caught up unto God and to his throne and so as favourites pursued are safe when they are in the Court specially in the presence chamber So much more here Besides these freedomes it brings great benefits First it is their passage into the presence of God where is fulnesse of joy an unpleasant gate but to a Princely Pallace Secondly it is an herald that fetches them to their glory and crowning from these earthly cottages 2 Cor. 5.1 Thirdly it restores our bodies more holy and pure unto us At length then what is death T is no more then to put off ones coate the body is as a garment and we lay it off but for a while by death to put it on againe a fresh Vse It is comfort to as many as finde and feele the assaults of Satan and sinne tempting and fighting and rebelling in him but not raigning or ruling in him or though sometime foiling him yet not leading him captive Rom. 6.12.13 Such may have comfort that they are redeemed by Christ Free indeed because the sonne hath made them free John 8.36 They must not measure their freedome and so their comforts by feeling no assaults For as Hierom to Heliodorus Then thou art most dangerously assaulted when thou knowest not that thou art assaulted We have to fight saith Saint Cyprian de mortalit with covetousnesse with unchastity with wrathfulnesse with ambition with carnall vices and with the enticements of the world Hereupon saith Saint August lib. 2. contr Iulian. God forbid that we should thinke holy Cyprian to have beene covetous because he fought with covetousnesse or wrathfull or ambitious or carnall or a lover of this world because he fought with them nay therefore was he none of these because he fought and strongly resisted these evill motions Healing under his wings It implies sickenesse among men Doctrine Every man naturally of himselfe and by himselfe is sicke full of diseases and sores that is of sinnes and corruptions and of all spirituall diseases Psal 51.5 Ezek. 16. Rom. 3.10 c. Ephes 2.3 And of every person may that be spoken which is spoken of the whole people Esay 1.6 From the sole of the foote to the head there is no soundnesse but wounds and bruises and putrifying sores Reason 1 Because of naturall parents who communicate their sinne and nature and beget in their owne likenesse Gen. 5.3 and so That that is borne of flesh is flesh John 3.6 T is propagated more then any naturall disease and outgrowes nature for we finde children sinning before they can either goe or speake Reason 2 Because they are without Christ who is life as the body without the soule so is the soule without Christ The soule departed the body is possessed of stinke corruption rottennesse wormes horror and becomes detestable so without without Christ the soule is full of the stench of guilt the corruption and rottennesse of sinne the worme of conscience the horror of infidelity So Chrysologus Reason 3 Because they are not regenerate then that is true
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
knoweth every thing and Galat. 6.7 Be not deceived God is not mocked for whatsoever a man soweth that shall he also reape If Jacob was afraid when hee went about to seek a blessing lest his blind father Isaac should discerne him and his deceit in dealing with him and so he might get a curse where he thought to have had a blessing Gen. 27.12 how ought men to take heed and feare to dissemble or deale deceitfully with God even the alseeing God but to serve him with the best things we have for faculties of mind c. Let us be Abels and not Cains Gen. 4. If we would be blessed with the one and not accursed with the other serve him with our best affections best spirits best time best instruments David was at a great quaere with himselfe Psalm 116.12 What shall I render unto the Lord for all his benefits towards me as thinking he had nothing good enough so should we thinke and so performe that we may be blessed and escape the curse Now it is said he is accursed that hath a male and offereth a corrupt thing if he have it not the curse is not belonging to him but God will accept that hee hath Doctrine They who are Gods when they serve him though they ought to bring males unto him that is that which is perfect yet if they have it not and are able to bring nothing but that which is imperfect God will accept it notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Reas 1 Because of that 2 Cor. 8.12 For if there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Reas 2 Because they condemne and dislike their imperfections themselves and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for Vse It affords comfort against the temptations of Sathan who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly Doctr. He that dealeth deceitfully in the Lords service and worship that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Reas 1 Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Reas 2 Because they serve not God but themselves as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin Vse 2 To teach every man to take heed how he vows anything unto God for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without out the consent or contrary
he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this Vse 1 By the former poynt wee saw the policy of Popery by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if they should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull Physitians who finding what kinde of physicke their patients pallet doth best rellish though it be neither of force to preserve or recover him yet to keepe themselves in request and practice ever prescribe him that though he die for it in the end Such Physitians are they of no value If any man thinke I slander them because they talke much of pennance and confession and such things I answer I doe not to instance in one The schoole-men teach that salvation is in the sacrament or sacrifice of the masse as health is in a medicine which cures though the party doe nothing to helpe never beleeve only receive it They teach then that these reconcile without repentance I deny not that our latter Papists when they find things written scanned and so prove scandalous they have helped things with their late expositions but it is one thing what they are forced to say by argument another thing what they commonly teach to the people who have the one taught to them without the other They deale like some Physitians who when they have to deale with common patients who savour no religion and thinke indeed health is in their power and their medicines they promise them simply and absolutely health by them But when they have patients that know religion or finde a Minister with them who knowes health is not in their power or medicine then they tell them they must looke to God and reconcile themselves to God and then by his blessing they shall doe them good So these Vse 2 To let us see the folly of those men who thinke by those outward things outward meanes to appease and escape and when they have once performed them rest as sure as if they had the band in statute Marchant he should not touch them The Church is full of these fooles for how many are there who if they heare by the Word or see by the shaking of the rod that the Lord is angry thinke by an offering giving almes to the poore by fasting and bowing themselves by a little more frequenting of prayer or comming to heare the Word to escape well enough though they never repent and forsake their sinnes or if God smite them that they are sicke upon their bedâ— and draw neere to the buriall if they give somewhat largely to hospitals and holy uses to Schooles and Churches though they never truly sorrow before God nor satisfie the injuries done to men by restitution and such like yet God will be well pleased with them and they shall not be cut off but enjoy the everlasting Tabernacles of Iacob But fools blinde why should they imagine that should help them which will not another neither ever would Is not he the same and is there not still the same meanes to appease him that which could not then can it now If the body be to be cured if any thing be brought unto them they enquire who ever used it and what effect it had with them and if they heare of many who did use it and none ever recovered by it they will never trust to it and yet for the soule they will go contrary But if these doe not appease him why are they commanded or why is that Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased I answer they are commanded for other purposes as duties and testimonies and signes of thankfulnesse for it followes not that there is no use of them unlesse this be God ordained them for other purposes And as it is in salves they cure that they were ordained for saith Chrysostome For the salve for the eye cannot cure the cut of the hand And for that Do and live that is understood of the whole and of perfect doing which is impossible for any because of their weaknesse Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God when he is angry but that they please him after he is appeased and reconciled for then he accepts them graciously and favourably For so much riseth out of Heb. 13.15 Let us therefore by him offer the sacrifice of praise alwayes to God that is the fruit of the lips confesse to his Name Where he makes mention of Christ shewing that they please him comming from faith in Christ But when a man lies in his sinne and so purposeth and is without faith and without Christ all the sacrifices of such a wicked man are abomination to the Lord more when they are offered with a wicked minde of deserving at his hands and derogating from Christ and making him to justifie the wicked Vse 3 To teach us now that the Lord shewes himselfe displeased and threatneth to cut us off not to thinke by any outward things to appease and escape it it is not offering and almes not fasting and prayer that will doe it though they are such things as God calls us unto by such judgements as Isaiah 22.12 But in vaine shall we trust unto them if we remaine in our sinnes without repentance and forsaking of them In vaine trusts any man to the Chyrurgion and his salves to cure his disease all the while there is in the wound within the flesh iron remaining August de rectit Catholicae conversat So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine All the while that Achan and his execrable bootie was in the Lords Campe the teares and prayers of the whole prevailed
be one If he offend that puts away his wife for no just cause what is doth that cuts himself from her by such an impious course And the more when God gave her him to keep his body in holinesse and honour having no necessity to it For as he that casts away his ship in the haven is more inexcusable then he that doth it in the maine sea so he that doth cast away himselfe upon a harlot being in marriage estate Chrysostome making the comparison betwixt theft and adultery saith * Gravis quidem res fur sed non tam gravis quam adulter Ille enim etsi frigidam causam habet tamen ex pauperie necessitatem pretendere potest hic vero nulla ipsum cogente necessitate per dementia sola in peccati voragimen corruit Chrysost Hom. 10. ad pop Antioch It is an heynous thing to be a thiefe but not so heynous as to be an adulterer The thiefe though his excuse be but a sorry one yet may pretend he is forced by poverty but the adulterer having no necessity onely through his owne madnesse rusheth into the gulfe of sinne Yet had he abundance of spirit He could have made more women for one man for it had been as easie for him to have created more soules and breathed them into more bodyes as he did but one and gave her to Adam Insinuating that the spirit or soule of the woman as of the man was created immediately of nothing and not made of the substance of the man as her body was And from this I would gather this generall Doctrine The souls of men are not propagated with the seede and substance of the body from the souls of their parents as their bodies from their seede but they are created of God of nothing and joyned to the body So much this insinuates And that Gen. 2.23 he saith not soule of my soule but bone of my bone and flesh of my flesh apparantly that he knew it not if it were that her soule was propagated from his soule as the body was If it had beene so and he had knowne it certainely it had been more fit to have expressed the conjunction of marriage to have said this is now flesh of my flesh and soule of my soule then as he did To this we adde Eccles 12.7 Dust returnes to the earth as it was and the spirit returnes to God that gave it And Isaiah 42.5 and 57.16 The souls which I have made Zach. 12.1 The Lord formeth the spirit of man within him Heb. 12.9 God is the father of spirits Where the Apostle maketh the opposition not denying God to be the Author of our bodies as of the soules but that by the parents this immediately else should there be no opposition Reason 1 Because Adams soule was not made of the substance of his body or whereof his body was made but of nothing therefore Eves for though it is not said of her that he breathed into her the breath of life as of Adam Therefore saith Tertullian and some others she had both from him But August in 10. lib. sup Genes saith that this concludeth the contray for if God had created her soule after another manner then Adams the Scripture would not have been silent in it no more then it is in the new manner of the creation of her body Therefore that which was spoken of the man must be understood of the woman and if of her then of others for there is no new manner of creation of man Reason 2 Because if it were propagated it must either receive matter from the body or soule of the parents not from the body because they differ in nature that corporall this spirituall not from the soule for then should it be subject to mutation and change to augmentation and diminution and so to corruption but the soule is immortall and not subject to corruption as no spirit is Vse 1 This serves to confute their opinion who thinke that the soule is propagated and not created comes from God by the parents and not from the power of God immediately It would be too too tedious not so profitable to make answer to all the reasons they bring which are of a contrary opinion yet not to passe over some common ones which are tossed up and downe of the common sort of men who have entered into this question It is an usuall objection with them that which troubled St. August in lib. 10. sup Genes That if God doe now create soules how should that be true that in the seventh day he rested from all his workes i. the workes of creation as it is generally taken how then should he create souls To answer I demand whether that Christ his soule was propagated from his Mother or created If they say it was propagated they must needs say it was tainted with sinne originall If they say it was created which the learned affirme S. August and others because it could not be tainted with sinne then have they answered for us that soules are now created And the meaning of God ceasing from his worke is that which the learned give that after the sixt day he created no new kinde of creatures or things though he doe still make particulars of kindes Secondly they say man begets a man and the mother brings forth a man of body and soule like themselves But admit this they beget and bring forth onely one part and not the whole then they beget and bring forth not like themselves In answer and demand did not God make Eve of Adam It will not be denyed yet did he make but her body and created her soule And if that speech be true why not this though but the body onely is propagated Againe I demand brought not Mary forth our Saviour Christ a true and perfect man and like her It is granted yet was his soule created of God and not propagated confessed of all Then so in this And the reason is given because in the body which is traduced and propagated from the parents by vertue of the seed there are qualities and conditions found by which it is made capable of a reasonable soule and so because of that the soule it selfe is said to be propagated from the parents And thus the schoole probably disputeth Thirdly they say if God create all soules then his which is begotten by adultery and so is the author of sinne or else a co-worker or a worker with the adulterers I answer first a difference is to be put betwixt the action and the evill of it God who workes in the action is free from the evill as in the betraying of Christ and murdering all move in him and worke by him but the evill is of themselves Secondly it is answered by some that there must be put a difference betwixt the action of an adulterer and his will The action simply and of it selfe is not evill but of things indifferent or naturally good the will is
things to be given to the Ministers As Num. 18.21 For behold I have given the children of Levi all the tenth in Israel for an inheritance for their service which they serve in the Tabernacle of the congregation Deuter. 12.19 Beware that thou forsake not the Levite as long as thou livest upon the earth And 14.27 Nehem. 13.10.11 And I perceive that the portions of the Levites had not beene given and that every one was fled to his land even the Levites and singers that executed the worke Then reproved I the Rulers and said why is the house of God forsaken and I assembled them and set them in their place Luke 18.12 1 Cor. 9.7.9.10.11.13.14 Gal. 6.6 1 Tim. 5.17.18 Reason 1 Because this is to rob and spoile God as it is here affirmed and proved by that where the Ministers maintenance being tithes is called the Lords holy to the Lord Lev. 27.30 Also all the tith of the Land both of the seed of the ground and of the fruit of the trees is the Lords it is holy to the Lord. Things are said to be the Lords either by a common duty as it were the homage that all creatures owe unto the Lord as their Creator or in respect of his rule governement of them for this all things are his both good and bad of which that is Psal 24.1 The earth is the Lords and all that therein is the world and they that dwell therein Or in respect of a propriety and immediate right he hath in them and so are tithes for in the other respects the nine parts are his as the earth is his Then must this needes be usurpation and sacriledge to keepe it from the Lord and his deputies upon whom he hath bestowed them Numb 18.21 Reason 2 Because they are called holy to the Lord in the same place which serves for all the maintenance of the Ministerie called so because they are separated from man and mans use Now to take holy things from the Lord is sacriledge as in Ananias and Saphira Acts 5. Even of things separated by man to the Lord which might not be altered Levit. 27.28 Reason 3 Because without this mainetenance the worship and service of God must needs fall to the ground understand publique worship As Nehem. 13.10.11 And that of Orig. * Nisi dederit oleum populus extinguetur lucernain templo Orig. Vnlesse the people bring oyle the lampe will go out in the Temple Then it is impious to withdraw this Reason 4 Because it is impious to retaine the hyre of a labourer in the things of this world and the body is it not more to retaine his who laboureth for the soule unlesse men thinke they may require his blood for nought in this more then in other service Reason 5 Because it is impious and a breach of the eight commandement to keepe a mans owne from him whether his owne by his labor or the speciall gift of God as this is both Reason 6 Because the with-holding or withdrawing of this as it hindreth the worship of God so the salvation of men for which they labor for how should they labour in either if they have not their due and honest and competent mainetenance Quest What doe you account or call the mainetenance of the Minister are tithes yet in force and due unto the Ministers by the law as if no other mainetenance might be for them or otherwise raised Answ I answer saving the judgements of other men who have laboured to prove them so whose reasons have not so perswaded me as they made shew of at first they are not strictly first because then that law Numb 18.20 which indeede was given as a reason of this should then still be in force And so every man should renounce his patrimony that takes the mainetenance of the Church which they will not yeeld unto nay reason is for the contrary seeing that they may use both for the better credit of their ministery and the better performance of the commandement 1 Tim. 3.2 To keepe hospitality Secondly then should that law be in force Numb 18.26.28 And so there must be a high Priest or chiefe Bishop to receive this as the Pope did and which is now appropriated to the Crowne but men will not contend for that Thirdly then that law of the tithe of the third yeare should be in force Deuter. 14.28.29 which is not approved or allowed Fourthly then should I condemne all those Churches and Countries where no such law is observed but men are otherwise maintained though questionlesse nothing so fitly and competently as living in a grosse breach of the morall law Fifthly then should I free all Cities who have not fields nor Vineyards Oxen nor Kine Sheep nor other things that are titheable from being bound by the morall law to pay and give mainetenance to their Ministers because I finde not neither directly in the word nor by collection gathered by any that Merchants and tradsemen were bound to pay tithe of their merchandize and trades but no reason but 1 Cor. 9.11 And that they should give mainetenance to those who watch for them and must give an account of their soules These with the like reasons have prevailed with me to settle upon this that tithes are not due by a perpetuall and the morall law as if nothing else might come in the place of them Yet I say that tithes in our Land and Church and in divers other Churches of Christendome where there are things titheable have their ground from the word of God First in respect of the equity of the law of God being this that the Ministers ought to live of the people and to have sufficient and competent meanes by them for the Oxes mouth must not be musled he that serves must live of the Altar and so of the Gospell which equity and substance of the law is morall and ought alwaies to continue Because the lawes of the Land and of the Church have confirmed this ancient constitution which in it selfe is different the generall laid downe in the word and the particular man hath appointed so tithes may be said to be by the law of God because they are by the law of man agreeable to the word which lawes God hath commanded to obey Thirdly because tithes have beene dedicated to the Church and Ministers by men themselves and in that dedication there was neither error nor superstition Therefore due not to be taken away no more then Ananias and Saphira might take away any part of that which they have vowed to the Church onely happily according to the rule of the law they may be redeemed but not with lesse but with a thing of the same value or rather according to the law Deut. 27.31 Now further I say that this maintenance is the most fit and competent most equall and indifferent First because the wisedome of God in the beginning of the Church established this which was not meerely ceremoniall
THE Israelites provoked to anger and heavy displeasure by their sinnes the Monarch of the whole world Wherefore he being thus displeased sent against them Nebuchadnezar who tooke them and carried the King his Princes and the whole people into Babel after that he had spoyled their stately Temple destroy'd their strong Walls and laid waste Jerusalem it selfe where they endured 70. yeares exile and banishment which yeares expired they were againe brought to their Countrey when and where better things were expected from them both in way of thankefulnesse and in remembrance of their former Captivity lest a worse thing should afterwards befall them But they forgetfull of former things both beatings benefits as children are returned to their sinnes polluted the Divine worship gave themselves to divers vices began to make marriages with Infidels againe embraced Polygamy took up the custome of giving bills of divorce committed sacriledges cast out strange contempts against God and blasphemies By all which the Lord being againe provoked sent the Prophet Malachy to reprove them sharply and to threaten them severely with certaine new judgments and to the impenitent certaine finall destruction yet in the meane time cheering up the good with comforts provoking them to Repentance perswading them to faith in Christ refreshing them with many sweet promises Now it is no hard thing to make the Comparison and apply these things to our times that it may appeare the handling of this is no unfit thing but apt to the time For the sinnes of the Land God was displeased and gave over the people to captivity though in their owne Land somewhat lesse than this yet it was both of body and soule to a new Nebuchadnezar which makes it the greater the Church and spirituall Jerusalem much defaced the Reliques of it partly put to flight partly to the fire But see how good God was after a time he brought againe our Captivity After which he looked for better things from us and haply had them while the benefit was fresh and the bondage yet felt But see these are worne out of minde and we againe have committed great sins against God by which we justly have provoked Gods indignation against us yea and alas we cease not to provoke it for how great contempt of the service of God is there in every place what prophanenesse what corruption of manners what unfaithfulnesse in covenant breaking what uncleanenesse in marriage what horrible oaths what fearefull perjuries what execrable blasphemies against the Highest not in meane persons but of the highest rankes not in Countries only but in famous Cities not in meane mens Cottages onely but in noble mens places and Palaces in Church and Common-wealth so that the Lord may say to us as he said to Israel by Malachy Chap. 1.6 because neither honour nor feare be performed to him So that not onely just are those plagues that are come upon us pestilence to the body now almost three yeares and famine to the soule begun and threatned more but also particular generall judgments Whatsoever is in this Prophesie may justly both be threatned and executed upon us when it is just with God where like sins are to bring upon them like punishments This is the reason of my choyse as also the summe and argument of this Prophesie The parts of it are divers After the Inscription or Preface we have 1. Expostulations with the people and Priests touching their great and grievous sins 2. Threatnings of punishments deserved by them 3. Prophesies of the calling of the Gentiles and the comming of Christ 4. Exhortations to Repentance and exercise of the duties of piety All which are to be found promiscuously and intermixed one with another the particular resolution of which is better in their place and more profitable than now to spend time in pointing out every particular where it is to be found The time when this Prophesie was written is in generall after they were returned from their captivity more speciall after Hagge and Zachary the two Prophets of the Church and yet more after the building and finishing the Temple about some 24. yeares Ezra 6. for it was built in the sixt yeare of Darius King of Persia Hagge and Zachary the second yeare of Darius after some 41. yeares interruption of the worke all the time of Artashashte or Artaxerxes Longimanus prophesied and perswaded the people to build it who by the favour and exhibition of the King did finish the worke in his sixth yeare who reigned in all 30 after the finishing of the Temple 24. After whose dayes in the time of Artaxerxes Darius his successour our Prophet began to prophesie being the last of all such as did prophesie till the fore-runner of Christ John the Baptist AN EXPOSITION UPON THE WHOLE Booke of the Prophesie of Malachy delivered in certaine Sermons CHAP. I. THE burden of the word of the Lord to Israel by the ministery of Malachy 2 I have loved you sayth the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob 3 And I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons 4 Though Edom say We are impoverished but we will returne and build the desolate places yet saith the Lord of Hostes They shall build but I will destroy it and they shall call them The border of wickednesse and the people with whom the Lord is angry for ever 5 And your eyes shall see it and ye shall say The Lord will be magnified upon the border of Israel 6 A sonne honoureth his father and a servant his master If then I be a father where is mine honour and if I be a master where is my feare saith the Lord of Hostes unto you O Priests that despise my Name and ye say Wherein have we despised thy Name 7 Ye offer uncleane bread upon mine Altar and you say wherein have we polluted thee In that ye say The Table of the Lord is not to be regarded 8 And if ye offer the blind for sacrifice it is not evill and if ye offer the lame and sick it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes 9 And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes 10 Who is there even among you that would shut the doores and kindle not fire on mine Altar in vaine I have no pleasure in you saith the Lord of Hostes neither will I accept an offering at your hand 11 For from the rising of the Sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall be offered unto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes 12 But ye have polluted it in that
that it were nothing or teach him to cover it till it so fester that the part must be cut off before he discover it to a Chirurgian what a guide is nature then Vse 2 To teach every one to see and acknowledge the corruption of his nature when he finds in himselfe all willingnesse and endeavour to cover his sinne whether by acousing God or man or any other creature specially when he is reproved by the Word of God in the mouth of the Minister then to seeke excuses and pretences argues a marvellous obstinacy and resolution to continue in their sinnes besides the hurt they doe unto themselves The hurt is first that sinne is the greater he increases his sinne who judging God to be like a man beleeves he may escape the punishment of his fault Plus imò delinquit quisecundùm Deum cogitans evadere se paenam criminis credit si palam non crimen admisit Cypr. de laps if he committed it not openly and so if he cover it Secondly he brings more and greater sinnes upon himselfe * Vt in corporibus qui vulnera neglexerunt febres gignunt putrifactiones mortem denique itidem in animis qui pusilla dissimulant majora invitant Chrysost ad Gal. cap. 1. As in our bodies the neglect of wounds may cause Fevers and putrifactions and at length death so in our soules the hiding of small is to invite greater for both Satan is emboldened to suggest more and their conscience hardened they easily receive more Thirdly they bring more shame and punishment upon themselves If the smothering of it here were the burning of it for ever their policy were not amisse But when for all this it must come to judgment their cunning is but cruelty to themselves What profit is it to a malefactor obstinately to deny his fact to the Judge in his private Chamber or before some few when he hath favour promised him and be made to confesse it at the Barre before the whole Countrey when his owne hand and his fellows in the fact shall be brought against him without all hope of receiving any thing but severity of judgment where every excuse and cover he hath had shall increase both his shame and punishment Vse 3. If this be the corruption of nature and the sinne of this people let us learne to cast from us the cloakes of shame and reproved for our sinnes and threatned let us with the people at Johns preaching Matth. 3. confesse our sinnes that we may escape the wrath to come What else is required of us than that the Church of God hath usually done as Ezra 10. and 1 Sam. 7.6 what but that wherein we may glorifie God Joshua 7.19 for in confessing our sinnes we give him the glory of his justice as punishing where he was provoked What but that we may disburden our selves and get a wholesome and soveraigne medicine to our wounds Our wounds have beene grievous as Isaiah 1.6 Our sinnes as the infection have beene declared unto us our pride covetousnesse c. let us not cover them either by impudency or infirmity let not our proud women say their husbands would have it so nor the covetous men our wives and children must be maintained so let not the swearer say he cannot be believed or utter his wares or any such cover of state and condition accusing sometime God sometime men for he that threatneth thus the greene tree what will he doe to the dry the naturall Olive what will he doe to the wild Olive Certainely it shall not be so easie to us as to them but if all will not let me speak to as many as feare the Word of the Lord Thou and thy house thou and thy wife and children doe not hide them but confesse Remember that Prov. 28.13 He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall have mercy so common in experience that it is a Proverb Wherein hast thou loved us This they speake because of their late captivity as if for that one crosse they were not bound to be thankfull unto him for the other mercies or shewing their blindnesse and corruption of nature that for one crosse or affliction they acknowledged not nor account of other mercies Doctr. It is the blindnesse of mans nature and his corruption in an affliction and trouble not to account and esteeme all other the former blessings of God so in this people It is manifest not onely in the wicked where corruption is in the strength but in the good where it is abated and yet creeps where it cannot goe In Haman Est 5.11 12 13. In Rebeckah Gen. 27.46 Jonah 4.3 9. in David Psal 77.7 8 9. in a multitude of both kinds Psal 78.19 20. Reas 1 Because men usually live by sight and sence not by faith and so they onely see and conceive of things present and before them as beasts doe and doe not looke to things past Reas 2 Because the children of God howsoever they have true faith yet in most weake and in best often full of doubts that when troubles and afflictions come though they forget not their former blessings yet make question whether the former were of love or no. Vse 1 This teacheth us whence are so many strange practices of the wicked and passions of Gods owne in some troubles and disquietnesse the wicked offering violent hands to themselves hanging stabbing drowning themselves though they be in the middest of many blessings that a man would thinke they wanted nothing that heart could thinke or desire It is not onely from the things themselves which give no comfort when there is none within like cloaths that warme none but them who have naturall heat but from the blindnesse of the minde and their corruption which cannot account nor rejoyce in them but doth often so transport them and carry them out of themselves that they know not they have any such comfort to delight in and for ease of one trouble deprive themselves of all The godly upon some losse or other trouble fall into such passions as Rebeckah and others their lives irkesome and tedious unto them and find no comforts in all for one discomfort like children who if they have one of their trifles they play withall taken from them cast away all the rest in great discontent and can find no pleasure in it like to men who having an hundred Acres of ground if one be gained from them by Sea or wreaked from them by title of Law take no pleasure nor joy in all the rest So they in the losse of a Child take no pleasure at least in their passion nor account not of many other of Gods blessings which many of Gods as deare to him as they have not or not in that abundance All this is from the corruption of their nature Vse 2 If this be the corruption of nature and the sinne of this people let us see our selves in them and
and all the Cities and habitations of them are destroyed Which thing as it is true and wee doubt not in part the meaning of this place yet not the whole because the Lord aimes not so much to set out his hatred to Esau and his posterity as his love to Jacob and his therefore there must needs be somewhat more in it that is the dissimilitude or dislike effect to shew his love to them which riseth thus Those whom I love I keepe them in their countrey and suffer them not to be led captive yet if for correction I suffer the enemy so farre to prevaile I doe againe reduce them into their owne countrey and give them their owne land and the comforts of it On the contrary those whom I hate those for their sinnes I cast into banishment and never bring home againe but let their land to be a dwelling for beasts Dragons and such like Now the former I have done to you who are Jacobs posterity and the latter to Esaus now contrary effects have contrary causes So then as they may see in them my hatred so in your selves ye may apprehend my love who are now at home in your owne Land and Countrey and enjoy your comforts in your Countrey This then apparently shews his hatred to Esaus posterity as in spirituall things the Apostle being interpreter Rom. 9. so here in temporall things and closely and by comparison his love to Jacobs seed and to this people The first onely to the children of promise but this to all even the whole seed and not they onely which were blessed in Isaac Doctrine Exile and banishment when it falls to a man or multitude to a family or a whole nation it is a signe and a proofe of the wrath and displeasure of the anger and hatred of God So is it here made and proved because God threatneth by his Prophet usually that which men threaten and menace when they are angry that proves their anger when it is effected Deut. 28.41 64 68. Thou shalt beget sonnes and daughters but thou shalt not enjoy them for they shall goe into captivity And the Lord shall scatter thee among all people from the one end of the earth even to the other and there thou shalt serve other gods which neither thou nor thy fathers have knowne even wood and stone And the Lord shall bring thee into Aegypt againe with ships by the way whereof I spake unto thee thou shalt see it no more againe and there ye shall be sold unto your enemies for bond-men and bond-women and no man shal buy you Going into captivity scattering and serving the enemy are threatned as tokens of wrath Mic. 1.15 and 2.4 2 Chro. 36.16 17. Reas 1 Because it is a judgment of God upon whomsoever now the judgment of God shews his wrath and displeasure Reas 2 Because it is a blessing and so a token of the favour of God to have houses or lands and so to enjoy them Object Many are banished and cast into exile for Christ and the profession of his truth Ergo. Sol. It is true that as among the Grecians they had an Ostracismus a Law to banish every one that excelled other in riches or in honour or favour or eloquence and wisedome yea in their outward justice As Aristides was banished Athens by the voyces of all even a rustick who knew him not by face but because they called him just so falls it out in the world and in the kingdomes of it that they doe expell those who professe Christ and piety but that is nothing against this First for that which Justine Martyr saith Epist ad Diognetum de Christianis Omnis peregrina regio patria est eorum omnis patria est peregrina Every forreigne Countrey is their home and at home they are strangers and so they not banished wheresoever Againe because this comes onely from the malice and displeasure of men and is a favour of God that they are enabled to part with all for his sake as Act. 5.41 so wee may rejoyce if we be counted worthy to be exiles for his name but this here spoken of comes both from the wrath and displeasure of God and man Further as Causa non poena the cause not the punishment makes a Martyr Salvian Ex duobus lethalibus malis levius ut reor est captivitatem corporis Christiani quà m captivitatem animae sustinere So Salvian speaketh of a double captivity or of two sorts of captives one who are extrinsecus carne captives outwardly in the body others intus mente captivi inwardly in their mindes and affirmeth Of two great evills I suppose 't is more easie for a Christian to sustaine the captivity of his body than the bondage of the soule Now they which are captives in body for this are freed in their minds and è contr they who hold them captive are most captive for they are in their minds so as 2 Pet. 2.19 Vse 1 This may teach all such as may fall into captivity and exile that when it betides them If any should not we may then use the words of Salvian An credimus forte quod captivus animo populus ille non fuerit qui laetus tunc in suorum captivitatibus fuit captivus corde sensu non erat qui inter suorum supplicia ridebat qui jugulari se in suorum jugâ—lis non intelligebat qui mori se in suorum mortibus non putabat Quo ante they should learne to groane under it as under the manifest signe yea and the thing that is the wrath of God for if they may and ought to apprehend Gods displeasure when their land brings not forth abundance to them and their use what when it beares not them any longer But this lesson you may teach those that are in captivity we neither are neither are we in feare of it I answer that men carefull of themselves will learne and regard medicines or prescriptions before they have need of them especially if there be any likelyhood they may fall into a disease lest the remedy not ready the danger may be and prove the greater and the knowledge of any thing is no burden So in this But have we no feare of this that we have no need to learne it What then meant this late and most horrible treason or practice that every Nation Christian or barbarous whether Turkes Tariars or whosoever heard of If our Papists the greatest enemies of Christ this day the world hath if our Pseudo-catholicks the most despightfull enemies to the King and his posterity to the State and the prosperity of it to the Church and the peace of it had prevailed in their designes what would have beene our condition but this Questionlesse either must it have come to cutting of throats and the spilling of our blood after which the Scarlet-whore and her whorish brood hath a long time thirsted or else this captivity and exile if not carryed out of
this came who would have beene ready to have done as Sixtus Quintus in his Consistory when Clement the Monk and bloody Parricide had slaine Henry 3. King of France 1589. a Catholick King his eldest sonne did not punish it but excuse it not that onely but defend it not that alone but praised it and that with that choise and excellent comparison from the birth of Christ Heb. 1.5 commanding Heavens to open and receive therein the Parricide and shut out the other yea and denyed him the prayers of their Synagogue yea Princely Funerall yea honest buriall preparing the way to Heaven not by the blood of Christ but by the blood of Kings not by the Crosse but by a murdering knife See the Martyrs of the Romish Church with what ashes it is increased I have stept aside but to come home if it had beene told him I say and all his slaves and our fugitives and all his in other Countries who were not without the knowledge at least of these things they would not have believed but see it is even so 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Judgment to be punished It were well for their owne good they would be warned at length when they see God fights for us every where and watcheth over us in every place and brings all their purposes to nought It were better if they as the people enemies of the Church Ester 8.17 became Jewes the feare of the Jewes falling upon them so they could become Protestants and renounce their Antichrists our feare falling upon them when they see they are not onely so bloody as Haman but so bootlesse before such a thing befall them Vse 2 This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles they are never so farre from God but God may yet ere they dye or be overthrowne relieve them by temporall deliverance and send those packing before them who thinke to make a spoile of them and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood and ruinate their state How many distressed soules in the dayes of Queene Mary thinke we in this Land lay looking dayly for death when God by the death of one made an end of that bloody time that had cut off the lives of so many of Gods servants and let them see even the ruine of such as made full account of theirs What hope had the Israelites but to be even eaten up by the Egyptians and to be cut off as one man when God in the turning of a hand overturned them that even opend their mouths and swallowed them up quick and overwhelmed them before their eyes in the Red Sea Little thought Daniel when he was cast into the Lions den that he should see his accusers devoured there before him And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes and eaten up with lice when Herod had him forth comming and had killed James before him Act. 12. And small probability as we may now discerne was there that we or Kings c. should have escaped the cruell designes of our bloody Edomites the Papists when their barbarous plot was come to the ripenesse and had beene concealed so many Moneths small presumption was there that our eyes should see the times as they are now and the ruine of them who were set on murder and blood yet may we use that Psalme 48.8 As we have heard so we have seene in the City of the Lord of Hosts in the City of our God God will establish it for ever And with David Psal 54.7 For hee hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies that we may learne to cleave to the Lord who hath thus fought for us and let us see his salvation and say as the three resolved servants of God Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine hand O King But if not be it knowne unto thee O King that we will not serve thy gods nor worship thy golden Image which thou hast set up So not to shrink from him but say we know our God is able to destroy our enemies before our face but whether he doe or no we will depend ever upon him Your eyes shall see it The Edomites when the Jewes were surprised by the Caldeans stood looking on and laughing at their destruction Obad. 12.13 Now God telleth them they should be served with the same sawce themselves the Jewes should see their calamities that should befall them and be comforted in their fall who rejoyced before over them in theirs Doctr. It is a just and usuall thing with God in the generall as to recompense a man as he hath done with others as he said Jud. 1.7 and to measure as is meted Matth. 7.2 so in this particular when they rejoyce at the fall of other men to make other glad at their fall So was it told Edom Obad. verse 15. For the day of the Lord is neare upon all the Heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine owne head And Prov. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Reas 1 Because he hath made a law for the Magistrate executing his justice and judgments to doe so as Levit. 24.19 20. and that not for the deed onely but for the endeavours when the end of them are made manifest and he must not pitty him Deut. 19.19.21 Now if he make a law for others he will not break it himselfe when it is fitting and comely for him for some things befit him not no more saith one than a Countrey-mans coate becomes a King but this being not of that nature he will doe it Reas 2 Because of his owne reason to the Judge Deut. 19.19 20. no way so excellent to prevent much evill and oppression and hurting of others for men would abstaine not in love to others not for love of righteousnesse but for feare of this law of retribution Besides it is a speciall meanes to break off sinne at least that for feare of more in the party so offending Object Then you taught us false doctrine before when you taught we may rejoyce at the destruction of the wicked for if this be just with God then is not that lawfull with men Solut. This is not contrary to that because there was spoken of publick enemies here either of no enemies or private enemies such as dislike us and we them for some sinister respect As it is lawfull to kill a publick enemy of a State but
father Here is first the father-hood of God to be considered and so he is in two respects of his Creation and Election out of both we have somewhat to learne Doctrine Men in regard of their Creation being so the sonnes of God ought to honour him and doe him service and obedience thus much the Lords reasoning imports and inforceth It is manifest also by that Deut. 32.6 Doe ye thus requite the Lord O foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee Thus much David prayed Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learne thy Commandements this shews he ought to pay so much to God Reas 1 Because by all Lawes humane and divine of God nature and Nations a man owes as much as he hath received and ought to repay it as it is due and is called for Therefore owes a man all he hath unto God and ought to pay it to the service of his Creator unlesse he will be accounted a thiefe and an ungratefull man to him who hath bestowed so great things upon him for he hath received from him his being that is his body with all his senses and his soule with all the powers of it then is he debtor to pay all these Reas 2 Because as nothing else so man is not borne with all perfections he hath many things perfect but many things wanting which must be perfected afterwards Now it is a rule that he must give the complement and perfection who hath begun the worke or given the beginning Therefore it is that every effect lookes to the cause to receive from it his last perfection The Trees search for the Sunne and stretch their roots into the earth which brought them forth Fishes also will not out of the waters which bred them The Chicken no sooner out of the shell but shrowds it selfe under the feathers of the Hen and follows whithersoever she goes The little Lambe after it is borne seeketh to the Dams teate and if there be a thousand sheepe of the same wooll and colour it knows the owne damme and will follow her whithersoever she goes as if she said here I received that I have and here I seeke for that I want Then ought reasonable man not to doe lesse than unreasonable creatures but being not perfect seeke to him and serve him that made him that he may receive perfections Vse 1 This will serve to confute the dreame of Libertines and Valentinians of which not a few in our dayes who have the name of Christians but not the thing who think that the Gospell Christ being come men are not bound to obedience as before whether the Gospell bind or no that will follow after in the next point for this that men are still bound and by the Law for all the Gospell to obey appeares plainely because the Reasons are the same to us now which were then to them Receive they not now all their bodies and soules all the members and parts all the faculties and powers of them from him and as they have those beginnings must they not have the proceedings also and perfections from him If any have not let him goe out free he is bound to no such thing but if all men have then is every one bound even by the Law now in time of the Gospell as before Gods reason stands thus now if I be a father if I have made thee and created thee honour me if thou haddest that thou hast else-where I challenge it not if thou canst have any thing from others without me to perfect thy defects and supply thy wants I challenge no such thing but if not then give me my honour Know thus much that the Law requires honour to God as a Father in regard of Creation which if it be a continuall worke of God for all times and to all men then it follows that now as then Vse 2 To teach men and every one if there be no other reason that this requires of all obedience and honour to God because they are his he their father that made them For if a man build the house whose turne must it serve but the Lords that built it if he plant a Vineyard who shall gather the Grapes but he that planted it If a father beget a sonne whom shall he rather serve and honour than his father which begat him And if this then how much more to him that is the Father of Fathers and of all things in earth and Heaven It is heard from many men when they reprove others for some dishonouring of God and often but as they thinke It is not for your profession doth it become a man of that zeale you make shew of professing so greatly as you doe If they speake it that they are more bound it is true but if that they themselves are not bound and more than they can performe it is false for wherein have they dishonoured God by the profession that thy Creation binds not thee to doe or from doing Set faith and repentance aside things invisible not commanded in the Law what is it thou art not bound to either for piety or honesty and that by the Creation for the Law holds fast there and Creation onely binds to all such duties For even as the Heathen man saith Aristotle A man can never returne so much to his father as he ought how can he to God who hath given us more than all the fathers in the world And if to dishonour a father be a vile crime in a sonne what is it to sinne and rebell against God who is father so many wayes Let every man then bethink himselfe of this and see in himselfe how many things he hath to move him to honour God though he never looke without himselfe body soule all the faculties and powers and parts of both because his hands made them And if the Axe may not boast it selfe against him that heweth with it Isa 10.15 how may it against him that made it How may man dishonour his Creator if not the Axe against the hewer how the heart against the master Shall those hands made by him those eyes enlightened by him that tongue made and made speaking by him dishonour provoke and revile with oaths and blasphemies if they doe know that as all things are possible with him and like easie to him he can destroy them as easily as he made them in a word both Oh then let those hands worke the workes of God let those feet walke the paths of God those eyes delight in the wayes of God and that tongue speake the praises of God and that whole man honour him that hath made it for thus he calls If I be a Father where is my honour if I have made you where is the service you doe me Amongst men a Chapman of credit payes as much as hee received and he would scorne not to
is joyned with power and might there must needs be danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God Vse 1 This teacheth us that undoubtedly there is a great want of this feare amongst most because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Vse 2 Particularly every man may try himselfe whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Reas 1 Because they know there is no wisdome nor power against the Lord and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Reas 2 Because it will make every man out of love and liking with all things he hath and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment Vse 1 This as the former sheweth that many men are destitute of this feare they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Vse 2 Particularly every man may try himselfe whether he hath this feare or no where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why
the Apostle hath Hebr. 11.6 is here more if not without faith then not without knowledge Now what servant or child is it that obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper hortor hortari non desinam ut non hic tantum attendatis iis quae dicuntur verum etiam cum domi fueritis assiduè divinarū scripturarum lectioni vacetis Quod quidem iis qui privatim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John Quinostrūquaso repetit domi aliquid aut Christiana dignum opus aggreditur Quis Scripturarum sensus perscrutatur Nemo sane sed alveolos talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenesse and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra in hypocrisie for fashion and custome and such like Dorct Lame service which is done to God is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Reas 1 Because all and the whole is his both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Reas 2 Because this is to make a false God of him for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided Vse 1 This condemneth all presenting of the body before an Idoll or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eate swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice Object But for all this a man may goe to masse and such superstitions may he not Answ No more to the one then to the other for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been Object But we goe to make us abhorre it when we see their follie and vanity Answ This were as if a man should goe into a harlots house or stews under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God
of it working and perfecting that the Law could not so was he the end of the ceremoniall law as death is the end of all living creatures because by it they cease to be so so Christ their period for by him they are abolished And if they then the Priesthood he being the last externall and reall Priest for otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in the new Testament but either to Christ in respect of his propitiatory sacrifice or to all true Christians in respect of their spirituall sacrifices and never applyed to any Ecclesiasticall order or function of men as we commonly take the word for a sacrificer but as by the etymology of it it signifies an elder a Presbyter or Priest Vse 2 To meet with a generation that lives upon the earth who being carelesse of God his worship and service as he hath prescribed and commanded the same doe pretend that if he would require such sacrifices as were in use under the law they would be at any cost with the Lord like those hypocrites Mich. 6.6 7. Where with shall I come before the Lord and bow my selfe before the high God shall I come before him with burnt offerings and with calves of a yeare old will the Lord be pleased with thousands of rams or with ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit of my body for the sinne of my soule when they could not endure what is told them Verse 8. hee hath shewed thee O man what is good and what doth the Lord require of thee surely to doe justly and to love mercy and to humble thy self to walke with thy God Any thing but that they should doe they pretend to be willing to doe like children who like any manner of education but that their parents would bring them up in If in a trade oh if they might follow their book any thing but that they should and their Parents would have So with these they know not or will not know their owne heart which is naturally irreligious and never will like that is commanded but would goe a whoring with their owne imaginations and ever will like that they may not have or will not be accepted when they contemne that they have and not respecting these they cannot but contemne that is otherwise enjoyned as Luke 16.30 31. he said Nay father Abraham but if one come unto them from the dead they will amend their lives Then he said unto him if they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead againe They are like to a woman to whom one making love and desiring her person she disliking his answers him she will give him any thing but her selfe her riches jewels bracelets and such like onely to put him off because she sees he desires her person onely and the other if he would desire she would soone deny him Vse 3 To teach us how wee ought now with all diligence and frequency performe these and offer these sacrifices more than they these were common to us and them they were burdened with others of which we are eased which were chargeable and toylesome Acts 15.10 As 2 Kings 5.13 it was with Namaan his servants came and spake unto him and said Father if the Prophet had commanded thee a great thing wouldest thou not have done it how much rather then when hee saith to thee Wash and be cleane So say I if he had laid that burden also upon us ought we not to have done both how much more when he hath eased our shoulders And if we should not how should we be justly condemned of unthankfulnesse The Wife that newly married had a wise and strait Husband knowing her frailty and infirmities and therefore set a watch over her and appointed servants to observe her till her affection and faith were setled when she ought and did honour and obey and love him If he free her from them and set her at liberty from that grievous bondage and tedious thing will she then honour him the lesse Questionlesse she ought not but if she doe as the corruption of all is to waxe worse by liberty then is she condemned of unthankfulnesse the more So 't is with us Incense The worship prayers and service of the Gentiles is resembled by this not onely familiarly to shew to them of that age but to teach that their service works and worship is acceptable unto God as such things are acceptable to the smell and sences of men for in them God tooke no delight at all neither could doe his nature being spirituall Doctrine The works of Gods children their worship service and spirituall sacrifice is delightfull and acceptable to him as sweet perfumes are to the smell of men And a pure offering It is opposed to the Jewes sinnes who offered unto God polluted and unperfect sacrifices not such as they ought and such as were according to the Law But now their offering shall be pure Doctrine The works actions and worship of such as are truely called and converted are holy and pure Thus prophesieth Malachy that the Gentiles converted unto God their workes and worship of him shall be a pure offering Thus St. Paul speakes of the offering of the Romans Chap. 12.1 that it is holy Jude calls their faith most holy vers 20. There were a few in Sardi truely religious and converted their garments were undefiled Revel 3.4 Reas 1 Because they are done according to his Word now they walke by that rule things before they did at randome now they know his Will and after that they doe And it is a rule that worship performed according to the Word in themselves are good and pure as the sacrifices which were according to the Law were pure and cleane for the matter of them Reas 2 Because the parties are holy they are a holy Priesthood 1 Pet. 2.5 now a good thing done in matter by holy men must needs be holy Object But how can they be holy when there is eadem ratio totius partis And the Church for spots is compared to the Moon Cant. 6.9 Answ This is answered that he is so because he is in Christ and hath his righteousnesse imputed to him both to his person and his obedience 1 Cor. 1.30 non radiis solaribus sed ipso sole amictus Revel 12.1 as the Church is said to be cloathed with the Sunne Hebr. 13.15 1 Pet. 2.5 Reas 3 Thirdly because of his inward sanctification the ground of it the party being regenerated by the works of the Spirit and so every action is in him part holy and good and well pleasing to God as comming and proceeding from his Spirit though having a tang and tast of his infirmities as water passing through a pipe or channell Rom. 8.26 and 15.16 Vse 2 This teacheth what to judge of the works and worship of all that are uncalled and unconverted not
of the Tabernacle of Jaacob and him that offereth an offering unto the Lord of hostes 13 And this have ye done againe and covered the altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands 14 Yet yee say Wherein Because the Lord hath beene witnesse betweene thee and the wife of thy youth against whom thou hast transgressed yet she is thy companion and the wife of thy covenant 15 And did not he make one yet had he abundance of spirit and wherefore one because he sought a godly seede therefore keepe your selves in your spirit and let none trespasse against the wife of his youth 16 If thou hatest her put her away sayth the Lord God of Israel yet he covereth the injury under his garment sayth the Lord of hosts therefore keep your selves in your spirit and transgresse not 17 Ye have wearied the Lord with your words yet ye say wherein have we wearied him When ye say every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement VERS I. And now O yee Priests this commandment is for you THE parts of this Chapter are Curses and Judgements threatned against 1. the Priests 2. the People In the first verse is noted the preface to the Priests He applieth his doctrine to the Priests Doctrine It is the dutie of the Minister not onely to teach generall doctrine but to deliver that which may concerne every man and every state and condition of men specially being his auditory charge to apply things to severall estates of men So is it here as Rom. 13.7 So reproofe to whom reproofe judgement mercie encouragement or terrour to whom it is due and belongs Ezech. 3.17.18.19.20 Reason 1 Because he is the Lords Steward of his houshold to dispose to all his servants their due portion 1 Cor. 4.1.2 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Moreover it is required in Stewards that a man be found faithfull Reason 2 Because if they deale thus faithfully their reward shall be great at the comming of their Lord and Master If otherwise their recompence shall be fearfull Luk. 12.42 to 47. Vse 1 To condemne those who teach onely generall things generall duties of Christianity or generall points and speake as it were in the clouds never applying the Doctrine to any particular to no men no conditions no state who deale so as civill honest men would be ashamed to do defraud men of their portion In the ages whersoever they lived they would be accounted the best Ministers and the onely men but being unfaithfull servants Luke 12.46 The Lord of that servant will come in a day when he looketh not for him and at an houre when he is not aware and will cut him in sunder and will appoint him his portion with the unbelievers Vse 2 To stop their mouths who say The Minister is beside his text if he speake and apply any thing in particular to mens particular states and callings It is a strange thing men can endure that for the body they cannot for the soule nay that which for the body is complained of as dishonest and unfaithfull when it is not done they cry out of it if it be done to the soule In the body for the health of it men can endure not only prescription but application of Physicke yea of sharpe bitter and biting things If they send for a Physitian who feeles their pulse discerneth their urine and conceiveth of their disease and yet fall onely to discourse of the excellentnesse of Physicke and other diseases and never come any thing to theirs at all they would happily judge him a great Scholar but no wise man nor fit for a Physitian and happily call in question his fidelity But for the soule if the spirituall Physitian apply any thing if it have any sharpnesse in it if being with them and living among them and seeing their estate he touch them and apply it to them he is accounted no wise man hapily a busie and indiscreet fellow The Physitian takes not the way to save their bodies and he is cried out on the Minister takes the way to save their soules and he is cried out of The Physitian that will prescribe and see his patient take it and come to see how it workes with him is much commended for his honesty care and fidelity But if the Minister do the like he is busie and medling but he that will please men is not the servant of Christ and these must know when he deales with their particular sinnes out of a generall text he hath his warrant enough such as shall acquit him Vse 3 To teach the hearer to endevour to apply that he heareth delivered to himselfe and to learne what is for him and that to apply to himselfe for if the Minister 2. Tim. 2.15 must study to approve himselfe a workman that needeth not to be ashamed dividing the Word aright then shall the hearer approve himselfe a workman that needeth not to be ashamed receiving the Word aright They must therefore apply it to themselves The Ministers application may discharge himselfe but not profit them unlesse they will apply and keep it The Patient if he take not and endevour to keep the potion prescribed and brought by smelling of vinegar or the like labouring against the bad humours of the stomacke shall have little profit by the Physick but rather hurt So it is in this they must heare all and labour to retain all but learne that especially which concernes themselves places and conditions One man should not so greedily receive that which toucheth another man and let passe that which is to him or apply that to others which is to himselfe but every man that which is for himselfe He never proves a good Scholar which is busie to learne other of his fellowes lessons and neglecteth his owne nor he a good Christian that can take out other mens duties and not his owne not know what is for him O yee Priests It may seeme he goeth too farre in dealing with the Priests who were the greatest men the time had except their Ruler who then was no King and Malachy but a mean man as other the Prophets were and yet he dealeth with the Priests not excepting the high Priest himselfe Besides this corruption was the personall fault of the people and the Priests might excuse themselves as not to be reproved for other mens faults yet he deals with them This commandment is for you The reason why they are reproved because the charge hereof was by God laid on them God had commanded them to look to this he is thought by this to cut off every excuse which might be made against his reproof either why they have not done it or why hereafter they should not do it As for
corruption the benefites and the blessings God bestoweth upon men and the judgements and curses he layeth upon them may prevaile with a man already converted as he that knows the use and end of all but not before Deut. 32.15 2 Chron. 28.22 They may prepare men for the Word they may open the eare that a man shall attend to the Word Job 33.16 They may as fire make a man pliable for the hammer of the Word that it may work upon them 2 Chron. 33.12.13.18 Vse 3 To teach men not by their affliction but by the fruit of their affliction to discern themselves whether Gods people or no. Isaiah 27.9 And this is all the fruit the taking away of his sin Doctrine 1 Gods judgements not regarded men not profiting by them they are fore-runners of greater warning-pieces of more fearfull plagues Hosea 5.12.13.14 Amos 4.2.11 Isaiah 9.12.13.14 Levit. 26.18.21 Because ye do not consider it in your heart The reason of this curse because they had not applied themselves to the Word and it to them but had rejected it and made light by it Doctrine 2 When the Word and admonitions by the Word are rejected then followeth the rod of God upon their backes Micha 6.9 Heare the rod. VERS III. Behold I will corrupt your seed and cast dung upon your faces even the dung of your solemne Feasts and you shall be like unto it BEhold I will corrupt your seed The future judgements prophecied of two in this verse Famine and Reproach Thus hath God decreed to punish those but before he will execute he makes it knowne to the Prophet and tells him what he will doe Doctrine 1 When the Lord purposeth to bring a judgement upon his people he communicates his counsels with his Prophets and Ministers I will corrupt your seed The first judgement in this verse is Famine for the seed corrupted that it can bring forth no fruit must make that must cause famine Doctrine 2 For the iniquities of a land and people the Lord will lay dearth and famine upon them even for their sin and for this in speciall for contempt of his Worship and Word So here and 2 Chron. 7.13.14 Levit. 26.19 20. Psal 107.34 Ezech. 5.16.17 Amos 4.4.5.6 8.8.13 Reason 1 Because this when many other things prevails not is a meanes to make men retire and returne to God by repentance As the instance in the prodigall son Luke 15.16.17 Reason 2 Because as S. Chrysostome speaks they who blaspheme God deserve not the use of those creatures which glorifie him Indigni sunt uti creaturis Deum glorificantibus ipsum blasphemantes quoniam filius contumelia patrem afficiens servorum ministerio fungi non est dignus Chrysost Hom. 25. ad pop Antioch because the son which reproaches his father is unworthy of the ministery of servants Reason 3 Because it is just with God to starve their bodies who by the contempt of the word starve their owne souls as Haggai 1.4 God called for a famine upon the people because they contemned his house and decked their owne So in this the soule being his perpetuall house where he would dwell for ever and their bodies their owne clay houses and momentarie Vse 2 To informe mens judgements who when such judgements are upon them to ascribe them to second causes as to the winde and weather to the disposition of heavens and earth or to the crueltie of men in hoording up and making a dearth as the sick often imputeth his disease to his meat or bad diet or taking the cold such like and never to their sins as the cause of it these may be the means and so thought of and as in health and prosperity there is somewhat to be given to them as means so in this But the principall is their sins thus provoking God thus shutting heaven and opening it against them either by drouth making a dearth as in Judea or by moisture making a famine as in England or howsoever else it comes yet the cause of it is mans sins the iniquities of the people out of the Church sins against honesty and the second Table and in the Church both those and sins against the first Table contempt of Gods Worship and Word Vse 2 To teach us in our land and time what we may expect as by the course of Gods dealing adding famine to pestilence before he bring the sword and other destructions As Princes do with rebels in a walled towne or intrenched in a fence cut off their provision and victuals to make them yeeld so the sins of the time abounding as it was prophesied of the latter times and the contempt of the word being marvellous great amongst us even among all sorts of all degrees If it was just with God for sending a famine upon Israel three yeares yeare after yeare for breaking their faith with the Gibeonites and not regarding their word they had passed to them 2 Sam. 21.1 what will it be with God to send it so upon us who have so often broken faith with him and contemned his Word and his Promise Are not they unworthy of the creatures of God which glorifie him not in their places who do daily blaspheme his Name and Word and make it to be evill spoken of Are such sons as contemne their father and regard not his word and command unworthy of the help of any of his servants Let us sit as Judges in the generall and we will give sentence against others that it is so To us Nathan the Prophet speaketh We are the men Therefore what expect we else nay what can we expect better And if we have not been bettered by Gods hand as Dauid called the pestilence It is better we fall into the mercie of insensible creatures then into the crueltie of unreasonable men Vse 3 To direct men when they are under such a judgement God sends cleannesse of teeth and scarcenesse of bread not to quarrell with the meanes and complaine of this and that but for a man to quarrell with his owne sinnes and consult not with flesh and bloud which will make him accuse the meanes but with the Oracle of God which will make him accuse himselfe and let him see where the sinne is that it may be reproved and he humbled and the land cured David tooke this course though it was long before he did it to enquire of the Lord the cause of their famine in the end of the third yeare and understanding why it was and that the satisfying of the Gibeonites I will corrupt The word signifies to rebuke i. I will with a word of my mouth destroy it Doctrine God is able with his bare Word to bring judgement and destruction upon a whole land and people if he but speake the word they shall soon come to naught and perish he that is powerfull in the voyce of the people by the sound of Rams hornes to the overthrowing of the walls of Jericho Joshua 6. can be
ungodly Patrons to enrich themselves and better their state and portion thinke any body sufficient to discharge if he can change Peters voyce Acts 3.6 Silver and gold have I store or if he want that if he can part stakes and divide it take thirds or stand to his courtesie though he have not a whit of Elisha's spirit nor any knowledge in his lips such a one if they may be judges there is none to him as David said of Goliahs sword and more fit then one that hath Elisha's double spirit doubled upon him and will looke as he may to have that which God hath given him If we will make them judges either the Apostle Paul forgot himselfe or the Printer by negligence left out a word 2 Corinth 2.16 for it should be Who is not sufficient for these things But these Ieroboams which bring in Ministers of the lower sort of the people because they fill the hand shall have Ieroboams punishment 1 Kings 13.33.34 Qui potestatem facit volenti Ecclesiam corrumpere is certè author fuerit corū omnium quae perdita illius audacia turbaverit Chrysost de Sacerd. 3. Like to these are carnall parents who bring up their children onely so farre as they may be capable by the law of a living but care not for other sufficiencie onely perhaps for credit and complement sake that they be able now and then to make a Sermon in some place of honour and fame And they will provide and purchase livings and benefices for them and thrust them into them To these and their like I may apply that Dan. 1.10 And to these may I adjoyne those Ministers which themselves having knowledge yet I know not out of what corruption it commeth they thinke a few men of learning is enough If a few Parishes in a Citie or Countrey have learned men and preachers as if all Ministers should not be men of knowledge Vse 3 To reprove all Ministers who are ignorant whose lips have not knowledge who though they should be good Scribes yet are as ignorant of the word of God as Samuel was in his childhood of the voyce of God 1 Sam. 3.4 So unable are they for that place Like to Balaam Num. 22. that though God forbad him yet for gain he would needs go So these for the wages of iniquitie when as God by denying them gifts hath said Go not yet they will threap kindnesse of him and will go As Ahimaaz 2 Sam. 18.23 that would needs run to carry the King newes from the Campe but when he came he knew nothing So these needs must they be Ministers of the Gospel Messengers of glad tidings such as will carry newes from the King to the Campe but when they come to tell their message they know nothing no more or often not so much as many of their flockes as Hosea 4.4 Vse 4 To admonish every man how he takes this calling upon him that he finde in himselfe some competent sufficiencie for it not to be perswaded by friends drawn by others not thinking it is enough when he hath the calling of the Church for he must be a man of knowledge These things may increase other mens sinnes but not lessen his owne for he must be accepted by that is in him therfore must he be studious and of some competent parts before and still continue in reading and looke to learning as 1 Tim. 4.13.16 For he shall finde himselfe still bound to study and to have need of it daily for so great a worke to finde out knowledge for his people the Word being so deep as it is Bernard Object Whether if he have not gifts not knowledge is he a Minister or not Answer He is though not such as he should as he is a Minister which is corrupt and lewd though not as he should From these words some of our Papists do gather that the Priests could not erre and so by consequent not now the Bishops nor a Councel The reason is because this is a promise and God keeps his promises * The Councell of Chalcedon not denied to be a lawfull Councell equalled the Bishop of Constant with the Bishop of Rome in authoritie honour and other priviledges save onely in precedence which they say is an error The first Councell of Nice decreed That those hereticks who followed Paulus Samosatenus should againe be baptized as Cyprian and the Anabaptists The second of Nice decreed That Images should be worshipped and that Angels had bodies and that the soules of men were corporall Why else did Augustine appeale from the Councell of Africa where Cyprian was present to the Scriptures affirming we may not doubt of the Scriptures but of them it is lawfull lib. 2. de Baptist cont Donatist cap. 3. Concilia plenaria errare posse dicens If the Qu. be of the authoritie of the Pope whether greater then a Councell Hierom answeres Si authoritas quaeritur major orbis est urbe But aske the Councell of Constance which deposed Iohn 23. and chose Martin 5. Either the Councell erred or else Martin was no lawfull Pope Then all his successors were schismatickes no lawfull Popes To this I answer It is no promise but a commandment shewing what manner of man a Minister ought to bee The same which the next sentence is Againe I affirme that if it be a promise it is generall for the reason is generall to all yea and particular to every one But the Scripture is manifest that both particular Priests and generall Councels of Priests have erred In general are these Isaiah 59.10 Jerem. 6.13 and 14.14 which places shew that the most of the Priests and Prophets were then corrupt Now if there should have been a Councell gathered of these what good might be hoped for from them by going to the Councell they might have changed their places but not their mindes they would have been the same in a Councell they were at home Besides is it not manifest that Councels have erred 1 Kings 22. But Bellarmine happily will answere they were a Councell of Prophets not Priests gathered by the King not the high Priest Then see a Councel of Priests gathered by the high Priest erring John 9.22 and 11.53 and Mark 14.64 But Bellarmine will say that a Councell of the Jewes lawfully called before Christ could not erre but he being come they might The ground must be because they are not Priests neither the high Priest but this is false for the Priestood of Aaron was not abolished till Christ became a Priest which was not till his sacrifice for if they had been then had he sinned in communicating with them And if this were so it were marvell how the Rhemists and the generall Popish argument will hold who by the example of Caiaphas Joh. 11.49 proves that the Pope cannot erre though he be wicked for if he were not a high Priest then holds not this argument but he was a high Priest and they all Priests and yet
be taken in that sense but in another sense as there is a speciall use of it in the Scripture when it speaketh and dealeth of some new secret disposition of things as Jer. 31.22 And so it is used Isaiah 65.18 of such a speciall creation is it here meant where love and dutie is specially due unto those who are of the same religion with us who follow the lawes and statutes of the same Creator and Author Why do we transgresse every one against his brother It is taken by some to be the reproofe of their vice though closely or not so openly as vers 11. it is set downe i. seeing we are of one kindred descended from one father why do we thus transgresse one against another either putting away or refusing our owne kindred in respect of strangers and aliens Brother here some interpret either the sister or daughter of our brother or rather accorrding to the use of the Scripture and Hebrew which by brother understand the female as well as the Male. And the application according to the occasion either both or but the one Both as Jam. 1.2 and the one as here upon this occasion must needs be the female And breake the covenant of our Fathers Some think that this is applied unto the second reason because the covenant of the Fathers was That they all and their whole posterity should acknowledge and worship one God onely and one people should be consecrated to one and the same God Others thinke by covenant is meant the Law of God a thing usuall in the Scriptures and that Law which God gave unto our Fathers that they should not take the daughters of a strange God to wife or of another nation Others thinke the reason stands thus making a third reason of it because God when he made covenant with the Israelites did it not with those more then with these with one more then with another but with all alike so that they who despise others violate the common covenant as if it were onely a covenant made with them The conclusion of all is thus framed If you be all one in body and soule and by Law why do you contemne one another Generally in that he used reason and not the bare authoritie of God which had been that hee well might wee observe this Doctrine 1 Men who perswade others to good or disswade them from evill must use all those reasons that may any way cause it to take hold and put an edge to it Have we not all one Father But in this verse as I said I take not to be reproved any particular sinne but generally their injuring and dealing unequally and unjustly one with another And this the first reason by which it is reproved condemning this because it was against nature they being all of one parent all one flesh Doctrine 2 Nature it selfe and humanity though men have no other bonds to linke them together ought to keepe men from hurting and injuring or transgressing one against another and to binde them to be helpfull and profitable and doe good one to another So reasoneth the Prophet heere And to this I apply that which is Levit. 18. When it is given so often a reason to disswade from injuring as vers 7. for she is thy mother for it is thy fathers shame 10. thy shame 12. she is thy fathers kinsewoman 13. mothers kinswoman To this may that be used Acts 7.26 Hereto that Gen. 50.16.17 and Isai 58.7 Reason 1 Because unreasonable creatures as beasts and birds fishes and fowles love their owne kinde and by nature are taught not to hurt and injure them but to do them good Hence is deemed the reason why those beasts that feed on flesh will not eate the flesh of their owne kinde taught as it were by nature lest they should eate and devoure their owne brood or breeders how much more then unreasonable men Reason 2 Because it is the rule and voice of Nature Quod tibi non vis alteri ne feceris Vse 1 To condemne men not onely as irreligious and voyd of pietie and godlinesse but as beastly and unnaturall men and voyd of humanity who injure and wrong transgresse against others and oppresse them I meane not such as may sometimes doe it carried by passion or affection in ignorance and want of information but I speak of such as live in it and to satisfie their owne lust and desires care not whom they wrong injure they will despise defraud deceive and oppresse any in buying and selling in letting or fetting by manifest usury and other oppression All is fish that comes to net with them of such I speake and how rich soever they may grow or be whatsoever otherwise yet are they unnaturall men and void of humanity And may reprove them as the Apostle the Corinthians 1 Cor. 11.14 So doth not nature teach that if any man injure others it is a sinne unto him it is against the very light of nature And though there were no word of God neither Law nor Prophets nothing that might reprove them in the mouth of the Minister which they now spurne against and could be content there were none that they might sinne without controulment yet should they not without condemnation for even that Rom. 2.12 will here have place and shall condemne them by the very light of nature and now double condemne them because the light of the Word hath shined in a darke place and they have loved darknesse more then light Vse 2 To teach every man that if there were nothing else to binde him to do good to others or avoyd the hurting of others yet nature ought and he ought to be thus a law to himselfe though he had no written Word from God Whether he be a husband or parent or master or è contra or a private man nature and humanity ought to keep him from the one and hold him to the other * Omnia animalia naturalibus munimentis providentia coelestis armavit Homo accepit pro istis miserationis affectum qui plane vocatur humanitas qua nosmet invicâ—m tueremur Lactant. de falsa sapientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man instead of them hath the affection of pitty which is called humanity by which we are defended This very thing ought then to bind men It is hard from many men when they reprove others for transgressing and injuring others It is not for your profession it doth not become a man of that zeale and profession as you doe If they speake it that they are more bound it is true but if to excuse themselves or others as if it were little or no sinne in them then it is their corruption and is false For wherein doth their profession binde them which nature it selfe and humanitie bindes them not to do or from doing Undoubtedly in nothing though it binde more he is as well bound that is bound in
but unprofitable though we alwaies see it not A second instance is for the matter of usury many allow it if it bee moderate and if it be not joyned with the hurt but the profit of the borrower But whereas usury is simply unlawfull and evill I may answer with some of the learned Chemnitius when men make question of moderate usury whether that be lawfull or no they might as well make question whether moderate adultery or moderate lying or moderate theft be lawfull for as they are things in themselves unlawfull so is this Again I answer it is very hurtfull and against charity for though it be not against the profit of the particular yet is it against publique charity for usury is many waies noysome to the common wealth as is easie to be shewed Again it is against charity and our allegeance to God who hath forbidden it denounced his judgements against it made gracious promises to them who will do the contrary Lastly it is against love we owe to our owne soules for whosoever putteth out to usury or taketh increase he shall not live but dye the death Ezek. 18.13 But for the benefit of the borrower if it somtimes so fall out by the providence of God and his paines and hazard that is no thanke to the lender for it is without all question he never intendeth it though he may sometimes pretend it and so though it might make it no sinne in it selfe yet that makes it sinne to him for gaine the borrower or not he will have security for his principall and gaine and an absolute covenant and makes no provision for the borrowers indemnity for he will have it lose he or gaine he all is one to him And so it falleth sometimes our against charity but if not it is ever against charity in them Calvin who is much pretended for the defence of this and indeed upon Ezek. 18. saith that a man may in some cases take usury and cannot precisely be condemned for it yet in the same place he saith apertly we must alwaies hold it to be a thing scarcely possible that he which taketh usury should not wrong his brother And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men but howsoever it may be profitable and as they thinke so agreeable to charity yet it is unjust in it selfe against the law of justice then the rule holds Rom. 3.8 Vse 3 To teach men when they have done any thing or when they are about to doe any thing to examine it whether it be lawfull or good not by the event and fruit which may follow of it or hath but by the law of God how agreeable it is to it and how profitable it is or may be nor how it is fallen out for Gods glory but how lawfull and warrantable by the word for a man may profit another and gloryfie God by that for which he may be condemned As in Iudas and the Jewes If then a man hath done any thing and it is fallen out to the profit of man and to the glory of God it is never a whit better for him unlesse he finde the thing he hath done to be agreeable to the word of God for if he have done evill and good come of it it is no thanke to him but to the providence of God who so disposed it So if a man be about to doe any thing if not agreeable or repugnant to the word he must not think it good lawfull for to be done because he sees it may profit man or honour God as if he had need of his lyes and unlawfull actions neither if he be to doe that which is agreeable he must not thinke he must abstaine and not doe it onely because he doubts of the consequent of it but that is lawfull and which he must doe by his place that he ought to doe and leave the other to God for not the effects make a thing good but the ground of it not the fruit makes a tree good but the roots of it A man may spoyle a good action agreeable to the word by his corrupt end affection or defect of faith but he can never make it good by them nor any thing else if it be not with that agreeable VERS XI Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which be loved and hath married the daughter of a strange God IVdah hath transgressed In the former verse he hath generally reproved them for transgressing one against another here he sets downe one particular their refusing of their owne kindred and marrying of strangers whereby they were both injurious to their brethren and transgressers against God The sinne is that they have married with the daughters of Idolaters the heynousnesse of which sinne is amplified from the persons as that it is Judah which hath done this evill whom he had chosen before all the world and specially reserved to himselfe in the defection of the ten Tribes they whose name is Faithfull is become unfaithfull from whom no such thing was expected that they should doe so yet they had transgressed From the subject In Israel among that people whom the Lord hath enriched and endowed with so many blessings and benefites In Jerusalem in the place which he chose to place his Sanctuary which was the Kings feat and mother Citie whence whatsoever comes whether pietie and honesty or the contagions of vice and iniquity may and will easily spread themselves abroad For the thing it is called an abomination that is such an evill as the Lord abhorreth Abomination generally is taken for any thing that is done against law and right against some ancient decree or the custome of lawes and manners As generally Gen. 46.34 Hence in Scripture is this word Abomination used so much when it speaketh of mixing of feed when caution is had lest any thing be done but that which is right and lawfull It is amplified further because they have polluted Gods Holinesse By holinesse is here meant that holinesse which was in this people because they were dedicated to God and the inheritance of the Lord and his owne proper people gotten and purchased to himselfe which holinesse they had violated in that they had mixed themselves with strange women Thus Hierom expounds these words and it is most like to be the meaning for so is it taken Psal 114.2 Iudah was his Sanctuary or holy place That land was dedicated to God and possessed of God and by that is made holy and there he exerciseth his power by directing and governing them as his owne people and those who are dedicated to him There are some who understand by it the bond of marriage ordained and sanctified of God in Paradice But the words following argue the first exposition more like to be the meaning Which he loved That is which the
evill God workes in the action but approves not his will S. Hierom and S. August Epist 28. ad August set it out by this similitude The earth hath this goodnesse from God in it selfe that what seede soever men cast into it it keepes it and nourisheth it and it brings forth fruit whether the seede be lawfully taken out of a mans owne store and garner or it be stollen neither for thy theft or corruption refuseth it to take to nourish and to returne with fruit Yet will none for this accuse the goodnesse of the ground nor God who hath made it fruitfull for this purpose so God who is goodnesse it selfe if any goe in unto a woman whether lawfully or unlawfully doth not cease according to his decree and first ordering of things to worke with a man in framing the birth and creating the soule yet approves he no more his adultery then the others theft but condemnes and will punish them both Lastly by this reason a man may deny God to have any finger in the framing of the body as that he should not create the soule Fourthly they say if soules be thus created then how should they be infected with originall sinne Is it because it is joyned with the body but how should that be when as a corporall substance can have no power over a spirituall and how should God be free from sinne but be Author of it when he joyneth a pure soule with a sinnefull and corrupt body To this I answer first for the first part That in originall sinne two things are to be considered First Adams disobedience as the head and roote of all others imputed most justly to them as to his members The reason is because as Adam received his justice for them all so did he his injustice and sinne being not a private man but the head and fountaine of all mankind in respect of both where they are called not personall justice or injustice but originall The second is the corruption of the whole nature and the propension and inclination of it to evill which is the punishment of that disobedience which from him to his whole posterity is by the just judgement of God derived and propagated Now when we say that from the conjunction of soule and body it is defiled and infected with both these we meane not as when a piece of gold falls into the dirt or mire or as wine that is put into a musty caske is corrupted by them But because the first is imputed to the whole man this disobedience of Adam as if it were his owne for as when he is made a member of Christ by the holy Ghost the righteousnesse of Christ is imputed to him and he is truely called a just man So so soone as he is made a man and the member of Adam this is And secondly because of the guilt of that disobedience the corruption of nature and the propension and inclination to evill which they usually have called contagion is by the just decree ordination of God derived into the soule he having so decreed from the beginning that if Adam had stood not sinned his whol justice should have beene propagated to his posterity whence it is called originall justice So he falling and all his posterity sinning in his loyns the whole corruption of the nature of Adam which followed that disobedience should flow from him as from a fountaine into all men that is both into the body and soule Whence it is called naturall corruption and originall sinne Thus then is the soule infected as the body but yet not from the body by any physicall contraction or contagion but by this course and hath no need to be propagated or else it cannot be infected by originall sinne Now that God by this meanes is not the Author of sinne or the pollution of the soule because he hath joyned it to the body is manifest because he never infused any evill either into the body or soule for he tempts no man James 1. Againe God hath decreed before all time and so would performe to joyne the soule and body together as well if Adam stood as if he fell Now what reason was there that sinne comming betweene or God foreseeing it should hinder his decree because of it This decree being most holy and just he therefore in joyning these together hath done that which he most holily justly and wisely decreed And that corruption followed upon this is not from the conjunction for then it would have beene though Adam had not fallen but by the default of man who is in this thing to be blamed not God And so neither the propagation of originall sinne neither any just imputation that can be laid upon God can overthrow the creation of the soules or establish the propagation of them Vse 2 This may teach us the excellency of the soule above the body the matter and the maker oftentimes commends a thing and makes it more excellent So of these The body is made but of the slime of the earth or the slime of man and that by the instrument of man and is but still dust and ashes the soule is made immediately of God and though of nothing Ambrose yet is made a matter more excellent then the matter of the heavens in nature not inferiour to the Angels And this ought to stir up in every man a more special care for the soule then the body for the health happinesse and felicity of the one more then of the other Chrysostome Not as many who bestow more care upon their dogges and horses and other beasts then upon their soules and yet they would not be accounted dogges and beasts But their bodyes they onely seeke to pamper and starve their soules and suffer them to perish for that they care and this they neglect they are like unto those who having a ruinous house regard it not and onely seeke to themselves goodly orchards or those who are consumed by a disease neglect the care of their health and make them apparell of cloth of gold and silver and such like Or like a sick woman who neglects the means of her recovery and onely labours and endeavours to have waiting maides Jewels and other ornaments How foolish are all and every one of these in every sober mans judgement Then what wisedome is it for men not to regard the soule labouring with sinne and to prepare themselves with all endeavour stately houses great Lordships many troopes of servants dainty fare and fine apparell for the backe and belly As if this not that were more excellent as if the body not the soule were of so excellent a nature as if man had begotten that not this But seeing it is contrary our care should be contrary as Iaakob laid his right hand upon the younger but his left upon the elder so our best care and the strength of our thoughts should be for the soule younger as much as it is then the body they
should but be left hand thoughts for the body vide Bern. serm 6. de advent dom c. d. e. Vse 3 To instruct parents to take more care for the soules of their children then usually they doe seeing they are thus created and so in a more speciall manner Gods The little care they take for it and the great care for the body tells us that they believe this is theirs and not that And as men care more for their owne then for other mens and many a man bestowes more cost and care upon a house of his owne erecting then of one of his fathers providing so in this But the contrary should be that they should principally care for this and for that but in respect of this God having to dust and ashes joyned so excellent and immortal a soule put in such an earthly tabernacle so excellent a Prince Though they ought to have care to keep that in reparation and tenantable yet their speciall care should be for this for the diet the cloathing the adorning and the beautifying of it with good graces and vertues whereas contrary the care of parents now is onely for the bodies of theirs how they may cloath them with scarlet with pleasures and hang them with rich ornaments of gold upon their apparell 2 Sam. 1.24 to set them out with Lawnes and Cambrickes and deck them with all the vanities spoken of Isaiah 3. as if they would provoke God to plague both body and soule But is it any marvell when most parents care onely for their owne bodies and not for their soules How should they care for the soules of their children seeing charity ever begins at home To them the Prophet speaketh at least by way of allusion as it is applyed by some of the learned Haggai 1.2.4 They say it is not yet time to looke to Gods house and his worke that when they are old they are afraid to be young Saints they or theirs they let Gods house lye waste and his field grow over with weeds the soules of themselves and their children If they would consider their wayes in their hearts they should finde God plagues us for this sinne as for others verse 6.7 If any man should hang thy house and adorne it with cloath of gold and hanging of Arras and should compell thee to sit naked in ashes wouldst thou take it well thou wouldst not Now not another but thou thy selfe adornest the house of thy soule with gold and pearles and suffers thy soule to sit in filthinesse and corruption so of thy children How shall God take it at thy hands Knowest thou not that the Prince of the Citie ought to be magnifically deckt Chrysost de diversis hom 70. Let every man then remit off his care for the one and increase it for the other And let it not be true in this that the Kings work and the Church worke is most negligently looked to But as Kish Sauls father ceased caring for the Asses and cared for Saul who must be King so for the soule seeke to have it nourished and decked and adorned And wherefore one Because be sought a godly seed The end of marriage noted and the reason why still God appoints but one for one and hath not allowed Bygamy or Polygamy but condemnes it Of which then first Doctrine Polygamy is simply wicked impious and unlawfull that is for a man to have two or moe wives or one woman two or moe husbands The learned make two kinds of Polygamy first when a man hath two wives but successively one after the death of the other touching which now there is no controversie neither ever was it sinne in the Court of Conscience how heretically soever Tertullian after his fall disputeth against it or how hotly soever Hierom opposeth it under the name of Bygamy against Iovinian and others Secondly when one man hath two or many wives and è contra of which is here spoken and condemned Further it is condemned by the Scripture Gen. 2.24 Cleave to his wife not wives Hier they one flesh one cannot be so with many And if any except that two is not there expressed he may finde it Matth. 19.5 Further vers 9. And if he that puts her away may not doe it what he that keeps her If adultery in the one how not in the other Prov. 5.18.19 None of which can be if many wives be taken 1 Cor. 7.2 To avoid fornication let every man have his wife and let every woman have her owne husband His wife saith the Apostle not wives and her owne or proper husband not such an one as is common to her and another Ephes 5.25 Christ had and hath but one Church So Ierome reasoneth against Iovinian inveighing against Lamech the first Polygamist who as he saith had divided one rib into two Reasons against this besides that the Spirit of God hath here set downe we adde these First no man may take that which is anothers and give it to another without the knowledge and consent of him that is owner of it Now the man hath not power over his owne body but his wife 1 Cor. 7.4 And if it may be supposed she may remit her right besides that she hath no power to it for God gave it her but for herselfe and not to translate it whither she will In God himselfe remaines the full right who will not remit it if she will Secondly they must not defraud one another of their company fellowship and due benevolence 1 Cor. 7. But this they must needs doe if they have many So we may see it Gen. 30.15 Thirdly because the love betwixt them ought to be in the highest degee being one flesh and one bone In respect of her he ought to love none else Now friendship and love in the highest degree saith S. Augustine by the light of reason cannot be betwixt many for the more it is extended to many there must needs be remission of it towards every one And in Polygamy it is manifest that for the love of one the rest are contemned and made as hand-maids to her and she onely ruleth Fourthly because heathen men by the light of nature have condemned it though some of them did practise it as Laban Gen. 31.50 If thou shalt vex my daughters or shalt take wives besides my daughters there is no man with us behold God is witnesse between thee and me Also the Roman Emperours Dioclesian and Maximian decreed that none under the power of the Romanes should have two wives seeing that in the edict of the Pretor such a man is to be accounted infamous Divers such lawes there are so that Arcadius and Honorius would not permit the Jewes their Polygamy Socrat. hist lib. 4. cap. 26. edit Christopher p. 672. onely Socrates reporteth in his Eccles hist lib. 4.31 that Valentinian having Severa married Iustina And to cover his filthinesse made an Act that it might be lawfull for a man to have two wives but that law was
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
To try and fine the silver Drosse is not easily separated from mettall and silver but with the violence and heat of the fire is it tryed and fined insinuating unto us by this how hardly and with what force sin is separated from us how close it sticks by us and with what a doe it is separated Doctrine The sinnes and corruptions of Gods children sit close to them and cleave fast are not to be separated but with much force and violence As drosse to silver Heb. 12.1 To shew this belong those speeches of sacrificing Galat. 5.24 Of mortifying Collo 3.5 of cutting off and pulling out the right hand and right eies Mat. 5.29 30. proved also by that Jer. 13.23 Can the blacke Moore change his skin Or the Leopard his spots Then may ye also do good that are accustomed to do evill And Mich. 6.7 Men wil give any thing rather then part with sin Reason 1 Because it is naturall unto them as to others brought into the world with them Now as the proverbe That which is bred in the bone will hardly out of the flesh And as naturall and hereditarie diseases sticke the fastest and most heard to be cured so it is of sinne Reason 2 Because besides nature custome and continuance in them is adjoyned now custome is another nature and things bound with such a twofold cord both so strong will hardly be separated Custom oftentimes prevailes much and jura à idicit immitare naturae Saint Chrysost But when custome and nature are joyned together who or what shall alter them No wonder so much preaching and so little prevailing with men to remove their sins and the Ministerie so unacceptable Mich. 6.7 and Mal. 2.6 Vse To teach every man not to looke to be separated from his drosse and corruption without violence and that he must offer violence to them to be rid of them The silver The Church and Gods people thus compared in respect of their excellency because it and they are more excellent then any other society Doctrine The Church is the most excellent society in the world Rev. 2.1 Golden candlestickes The Churches of Asia among other reasons were said to be golden in regard of their excellency and dignity which they have in Gods account that as gold is the most pretious mettall and much accounted of men so is the Church much set by of God It is dear unto him as the apple of his eie Deut. 32.10 Zach. 2.8 It is a Diamond among an heape of pebles the members of the Church are Jewells as we have it afterwards verse 17. Out of this place of fining and purging some Papists catching at shadowes when they have no substance would prove and establish their purgatory where a company of soules are holden in with paper walls and grievously tormented with painted fire which poeticall fiction and Papall fancy as we deny so cannot this place possibly induce us to believe it seeing God himselfe hath taught us no such thing neither in this place nor in any other For what if S. August and some others have applied this place to purgatory for he was never resolved there was such a place but thought it credible and not impossible there might be such a place but never once definitively determined of it Euchri ad Laurent 69. besides Epist 54. Maced p. 2. * Morum corrigendorum nullus alius est quam in hac vita locus nam post hanc quisque id habebit quod in hac sibimet acquiesiret Epist Mae ced 54. p. 2. There is no other place of amendement but in this life for after this every one shall have what he merited here Now this place is apparently understood of purging men from the sin and corruption and not from the punishment And so cannot be understood of their purgatory where only the punishment is satisfied for Besides the end of this purging is that they may be fit to offer up lawfull sacrifice to God but in theirs the soules offer up no sacrifices say no Masses there Besides this purgation is onely by Christ through the sanctification of the holy Ghost being the onely purgation that the scripture acknowledgeth therefore this cannot be an impeachment of that Iohn 1.29 Iohn seeth Iesus comming unto him and saith Behold the Lambe of God which taketh away the sins of the world Arguing a want and weaknesse in his paiment if after it men must pay for it But that there can be no such thing neither can any such thing stand with the Justice of God I prove thus By a reason which Tertul. deresurrectione carnis and other of the Fathers use to prove the resurrection of the body For if in course of justice it be necessary that the body which hath been partaker with the soule of all that hath been done either in righteousnesse or sin be also partaker of the reward of either and hereby there be inforced necessarily a resurrection of the body to be joyned with the soule to be partaker thereof We must from the same principle of justice conclude that if there be a Purgatory it should be as well for the body as the soule because the body hath been partaker of those pleasures and delights for which they tell us that the soules pay deare in Purgatoy fire But they deny any Purgatory for the body therefore they cannot truly affirme there is any for the soule For thus shall the judgements of God be just saith Epiphanius in Ancorat whilst both participate either punishment for sin or reward for vertue which just judgement they greatly impeach by laying upon the soule only the punishment of those sins which have been committed by the whole man He shall even fine the sons of Levi. The parties whom he should purge and fine his owne called the sons of Levi because they were and are spirituall Priests Doctrine All they who are Christs are truely spirituall Priests 1. Pet. 2. 9. Revel 1.6 And purifie them as gold and silver Thus Gods people and his Church are compared and resembled not to base but to the most excellent and most pretious mettalls That they may bring offerings unto the Lord. Here is the end why they are purged and purified by Christ to offer up sacrifices pure ones and such as should be acceptable verse 4. Now these offerings are Evangelicall not Legall their persons prayers prayses almes and such like vide Cap. 1.11 offering Offerings in righteousnesse Their sacrifices shall be pure opposite to the sacrifices of the Iewes which were corrupt and polluted Doctrine The works and worship of such as are purged are pure and holy Vide Cap. 1.11 A pure offering Offerings in righteousnes Some of our Papists understand this place as that Cap. 1.11 of the sacrifice of the Masse and the offering up of Christ in it But by these reall and outward sacrifices are understood the spirituall sacrifices of the Gentiles and Church under Christ Doctrine Under the Gospel Christians are freed from all outward
craft bad they deceived themselves and diminished their store when they thought to have increased it And so he points them out the cause why this was befallen them Even this whole nation The subject of the punishment the same who were the subject of the sinne even all rich and poore high and low from the highest to the lowest had spoiled God and therefore he laid his plague as large and with as full extent The judgement and curse of God upon this people was a famine as the verses following shew And they having pinched him he doth deale so with them paies them home in the same kind In the generall thus Doctr. 1 It is a just and no unusuall thing with God to punish men in the like kinde as they have offended either against himselfe or men Vide Cap. 1.5 Your eies shall see it Now for the particular that the curse and this curse is upon such as spoile the Lord and his Church we observe Doctr. 2 God will justly punish with his curses and specially with famine and scarcity all such as do spoile him and take the Ministers maintenances from them which as it is affirmed here so that of Ananias and Saphira Acts 5.1.2 c. doth proove it the curse being upon them for withholding that from the Lord they had voluntarily given unto him for the curse was not for the lie and dissembling though it were the heavier for that they having bound two sinnes together like to this though not in all things the same is that Hag. 1.6.9 Ye have sowen much and bring in little ye eat but ye have not enough ye drinke but ye are not filled ye cloth you but ye be not warme and he that earneth wages putteth the wages into a broken bag ye looked for much and loe it came to little and when ye brought it home I did blow upon it And why saith the Lord of Hoasts Because of mine house that is wast and ye run every man unto his owne house And Deuter. 26.12.13.15 when they have given the tithes to the Levites they may pray and expect a blessing it seemeth therefore to teach that without that the curse must be upon them Reason 1 Because it is just with him to curse those who hinder his worship and are principall meanes either that it cannot be attended upon or not as it ought If he cursed Elies sonnes for making his sacrifices to be abhorred Sam. 2. how then by whom they are hindred from being performed at all Reason 2 Because he will curse those who withold the hire and just wages of such as do but reape their earthly harvest and worke that worke for them Jam. 5.1.4 How much more them who withhold the duty from those who do labour in the spirituall harvest Reason 3 Because it is just with God to deny men food for the body when they deny food to the soule to famish the body when they do the soule which they do who withdraw from the Minister his maintenance for wanting this he cannot attend the worke of his calling Vse 1 Hence we may observe that Ministers maintenance is not of alms free gift or voluntary when Gods curse shall be upon them who with-hold them neither ever was it so no not in the Apostles times saving the judgement of some for the reasons of the Apostles served in their times as well as in ours if any difference more principally in theirs all which urge a duty and justice not alms Besides that the Apostle S. Paul professeth that he took wages 2. Cor. 11.8 though he oftentimes holily boasteth with the Corinthians that he preached freely and tooke but what was voluntarily given as likewise others did lest if they should have demanded the tithes and Priests livings they might have been thought that gaine was rather sought by them then the glory of God and salvation of his people And therefore the Apostle Paul wrought with his hands before he would give any such scandall having gifts that were extraordinary that without study they were able to preach Besides that similitude of Chrysost is not without sense That as a new Physitian comming unknown into a City at the first will administer to all and heale all gratis that he may be knowne but his skill being known will after take wages so Christ at first in his disciples preached freely but after when he had begot faith in men then he tooke his due specially extraordinary gifts ceasing that they did all things with extreame labour for the good of their people neither in reason can they be almes because they are wages or a reward of their labour 1. Tim. 5.18 The labourer is worthy of his reward and almes do exceed the desert of the beggar or almsmen but not in these things seeing 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall things And there is no comparison betwixt spirituall and carnall things but specially seeing Gods curse upon them who do withhold it from them Vse 2 To teach men as they feare and would avoide the curse of God so to give the Minister his due and not to withhold or withdraw any thing from him lest they draw the curse of God upon them and if they have any thing already to restore it lest though they think they are not yet cursed for it yet abusing his patience he do accuse them with a curse And are not many accursed both Patrons and people that they have not a man of gifts and wisdome but they perish for want of knowledge seeing their prophesie must needs faile And many that are the great spoiles of the Church and gather much by it yet the curse of God is upon them that they are alwaies in want and needy their wealth melting away as snow before the sun they being many of them given over to such sinnes as wast both body and goods so that Male parta male dilabuntur And if curses be not upon many yet as Jam. 5.1 they shall come upon them and God will take as much from them another way as they do this way from him Let me use the words of August The Lord saith give me tithes else if thou wilt not give me the tenth I will take away the nine parts And doubtlesse many men if they could discerne this as well as other things whereby they have sustained losse they should find that they have gained little at the years end by keeping the Lords due from his Ministers but have lost a great deale more by it For ye have spoiled me even this whole Nation The repetition of the cause of the curse shewing how justly he had generally sent this plague and curse upon them because they were generally thus corrupted Doctrine When sins are growne generall it is usuall and just with the Lord to send a generall punishment Mal. 1.4 VERS X. Bring ye all the tithes into the storehouse that there may be
to passe that what the Minister hath of favour once yielded unto and for peace they hold him thereby bound for ever though the tithes and price of things do never so much alter And againe against all right they binde the successor to the fact and fault of his predecessor whereby in many things it comes to passe that where a shilling is due there commeth not a penny to the purse of the Minister As in many places there is left to the Minister but two pence a Cow by the yeare and so much for an acre of meadow yea in many places nothing tithable though men have never so great pastures and so many thousands of sheep because Abbey land these fulfilling the iniquity of those Fathers who then robbed the Church for their owne bellies Of this sort should many in this City be as the Ministers do complaine who bring not all their tith unto the Lord. But they could be content to pay them if their Minister were as he should be I wonder what a kinde of man a Minister should be that every one would thinke worthy of his tiths for though to one Minister some might be like them Gal. 4.14.15 The triall of me which was in my flesh ye despised not neither abhorred but ye received me as an Angel of God yea as Christ Iesus What was then your felicity for I heare you record that if it had been possible you would have plucked out your owne eies and have given them unto me Who yet afterwards changed so do they But that which is due is due whatsoever he be and howsoever he deale or how worthy or unworthy they must deale faithfully yet the unfaithfull servant must remember that he is subject to his judgement who condemned the slothfull and unprofitable servant and cast him into utter darknesse Vse 2 To perswade men to deal faithfully with the Lord in bringing to him and his Ministers their whole due all the tithes and that not only so much as the law requires but if that be too little a full and competent and honest maintenance according to their proportion besides And as to the poore every man ought to give according to his abundance so to the Minister specially when his charge and the times so require else hath he not brought all his tithes to the Lord. But me thinks I heare some men answering that too much is not good for a Minister and many of them grow worse by riches idle and proud and negligent And therefore as the Emperour Frederick said de papa clericis of the Pope and his cleargy so say they Detrahamus illis nocentes divitias hoc enim facere opus est charitatis Let us take from them the riches that do hurt them for this is a worke of charity I answer I plead not for too much but for a convenient maintenance I commend them not that are worse by their abundance yet are they men like others and have the same infirmities and too many of these objectors though not to all may I say hypocrites pull out the beame out of your owne eies who more corrupt carelesse and proud then they by their abundance Yet would they think it a bad conclusion that they should have their riches withheld from them But doe they thinke the portion of tithes and the like too much for them happily they are unequally divided by the law let that be remedied there will be found little enough But is this to much What think they of Gods proportion who allowed to his not only tithes but first fruit and offerings which came to no small matter Besides as much land as the greatest City came to if the description of Saint Hierom be true who ad Dardanum saith that the length from Dan to Beersheba was 160. miles the breadth from Ioppa to Bethleem 46. miles Now the Levites portion of land was 48. Cities Num. 35.7 every City had in Suburbs 2000. Cubites from the wall round verse 5. which wil afford a large portion to the Levites of this land And is it too much now for the Ministers to have proportionable tenths and a little glebe But let these men take heed lest the love of the world and the deceitfulnes of riches have not excluded the love of God our Saviour as Joh. and the care of his worship and honour and lest the envy and disdaine which usually is in the world toward the Ministery be in them when they think nothing enough for themselves to have and joyne house to house and land to land till they dwell as Princes of the earth alone but if any portion be allotted to the servants of God as a reward not only of their former studies but also of their present labours it is thought too much and of them who will give the Lawiers freely for the maintenance of their titles and often but quarrels and to the Physitian a large fee for taking care of their bodies but the Minister a small pittance for the saving of their soules which of many make men feare they never reaped spirituall things by us though they heare us often because they never part with any temporall things to them or not without grudging and repining or but in a marvelous slacke and pinching measure The man who hath received health by his Physitian and right by his Lawier will give him both his fee and reverence if not they acknowledge him but slenderly So in this And so men stop their eares to this of the Prophet yet for all this thinke I it not tolerable that a Minister should neglect the care of his flocke while he hath charge of them but strive to do it because 1. Cor. 9.16.17 Though I preach the Gospell I have nothing to rejoyce of for necessitie is laid upon me and wo is unto me if I preach not the Gospell for if I do it willingly I have a reward but if I do it against my will notwithstanding the dispensation is committed to me For this will not be a plea for the Minister at Christs judgement seat when he must give an account how he fed the flocke of Christ It may be a plea against them to condemne them not acquit him Therefore should it not be so that though they keep him poore which is their sin he should shut peace out of his owne heart which would not be if he laboured painfully and looked to the Lord for his reward And to say to his flocke as Saint August to his in Psal 146. decimas vis will you make choise to pay tithes Then let that be my portion And yet this is no great matter for the Pharisees whose righteousnesse you ought to exceed pay their tithes * Yet you give scarce the thousand part yet if thou wilt do no more T is vix millesimam das do so still I will finde no fault for I so thirst after your weldoing that I refuse not your very crums That there may be meat in
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
governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth God know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of Iacob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Reason 1 Because God doth chalenge these things unto himselfe the Scripture giveth it unto him Isai 45.6.7 Prov. 15.3 The eyes of the Lord in every place behold the evill and the good Psal 28.18.19 34.15.16 Then without sinne this cannot be denied which were to give God and his Truth the lie Reason 2 Because by denying this they deny the wisedome the power and the goodnesse of God for seeing God hath created the world and all things specially men how should he be wise if he knew not how omnipotent if he could not how good if hee would not regard and governe the things and men he had made For who would account him a good father of a family who when he can and knowes well how to governe and dispose of the children he hath begotten and of the house he hath erected and his whole family yet will not but neglects them And when they deny this of God do they not deny his goodnesse Vse 1 Then have we many proud speakers many that utter stout words against the Lord for we have many and too many who deny the providence of God some in one thing some in another some after one manner some after another some deny any providence at all some affirme it only to be in heavenly things some if in earthly things then but in great matters and about the greatest creatures not the smallest If in man for the generall not in the particular actions and affaires of men These are all speakers against God when the Word and Reason witnesseth of him that his providence is over all these as in generall Psal 113.5.6 in great things Prov. 16.9.21.1 in particular actions Jerem. 10.23 Acts 17.28 in smaller Job 38.3 Matth. 6.26.28 and 10.50 and many other of the like kinde beside reason as that the world doth so long continue that the heavens still keep their certaine and perpetuall motion that there are interchanging of things and as the day succeeding of the night and the winter of the summer that the earth being founded upon the waters compassed about with it and yet it neither sinketh nor is over-flowed will not all these prove his providence specially when they are created of nothing when many things are compounded of contraries and by a naturall enmitie seeke the ruine and would wrack one another For they must needs be preserved of some other but of none but God for who else is able to sustain to rule and govern so great a masse and so infinite creatures but an infinite power To deny them this is to speake against God himselfe of which all these are guilty either out of the dulnesse of their braines as being not able to comprehend greater things then are before their eyes and which may be groped and felt or else out of the wickednesse and corruption of their hearts who living wickedly and filthily lest the continuall remembrance of this should vex and disquiet them and the perpetuall feare of punishment torment them they frame this comfort to themselves As children when they have offended could wish and desire they had neither a Father at home nor a Master at Schoole and these perswade them so it is with themselves Vse 2 This may teach men to take heed how they deny or call into question the providence of God lest they be found fighters and speakers against God and that proudly and contemptuously For what if they cannot see God how he doth it yet seeing they see it is done and the world and all things in it governed after a marvellous manner they ought to beleeve it is so If a man shall see a ship come sailing into the haven or standing upon the shore see it go along upon the sea and often sailing prosperously in the midst of great tempests though he see never a Mariner never a Master and Pilot yet he doubts not but he is there Or as Gregory Nazianzen If thou heare a Harp sound of divers strings and all keep one harmony thou wilt conceive of one that strikes them though thou see him not so in the government of the world Yea when they cannot see the reason of things that are done yet men ought to admire the wisedome of God As in States men do give more to the wisedome of those which hold and sit at the sterne and governe the State that they thinke well of things done and projected though they see not the reason nay when their reason is contrary Finally well and with good reason may they imagine that if a Father will governe his house and a King will not forsake his kingdome God will much more governe the world and not forsake it And if a ship though well built and strong as Chrysostom cannot be preserved in the sea without a governour no not a day in the middest of the waves nor the body separated from the soule how should this be All which may keep us from denying the providence of God and so speaking against God VERS XIV Ye have said it is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts YEE have said it is in vaine to serve God The Prophets replication in the person of God shewing them wherein they had prophanely and impiously spoken against God and this their impiety consisted herein that they said it was a needlesse and fruitlesse thing to serve the Lord that a mans labour should be
and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Reason 1 Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes they should not onely themselves but by all other meanes seeke it in others and draw others to it Reason 2 Because they are members one of another Ephes 4.25 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule Vse 1 To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man Vse 2 To condemne their practice who either out of this error of their minde or out of the corruption of their heart altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing Vse 3 To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Patients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me câ—me againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done Doctrine The Lord he taketh notice and knoweth all things that are done and spoken by men whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord Vse 1 To teach us to keepe a watch over our mouth and lips not let them runne at randome i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech Vse 2 An encouragement for Gods children that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they