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 These still dye how are they then freed from it Object 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 It is comfort to as many as finde and feele the assaults of Satan and sinne Vse 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 Every man naturally of himselfe Doctrine 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 Because of naturall parents who communicate their sinne and nature Reason 1 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 Because they are without Christ who is life Reason 2 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 Because they are not regenerate then that is true Rom. 7.18 Reason 3 In me that is in my flesh dwelleth no good thing And if no good then much evil for there is no medium twixt these which are more opposite then health and sickenesse To let every man see what he is by nature Vse 1 as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens Vse 2 why they account the Ministers grievous and offensive to them and their enemies rather then friends which labour to reforme them t is because sinne and corruption is naturall to them and men can hardly endure to have a naturall sore defect or infirmity pointed at or noted much lesse to be dealt withall when it is not to be cured or removed without force without sharpe medicines cutting or searing or the like Is it any wonder it should be so here when to deale with sinne is like pulling out a right eye or cutting of an arme specially when custome is added to nature and pleasure and profit to both This makes them when they heare of sinne not to entertaine it as an admonition but to shunne it as a reproach and receive such not as Physitians that would cure them but as enemies that would kill them The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is Vse 3 because they are sicke men and want health and we know small things are burdensome to the
their hearts Vse 2 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 Here is condemned all lame service of God Vse 3 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 To reach every man to endeavour Vse 4 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 Sick service God dislikes Doctrine 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 Because when things are done dully and coldly by one Reas 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 This condemneth those who condemn zeal fervencie Vse 1 and heat in the service of God To teach every man to labour to doe all things in the service and fear of God with zeal alacritie and earnestnesse Vse 2 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 pirituall 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 things done drowsily and heavily without cheerfulnesse shall not be accepted But what if this affection be wanting Quest shall a man
notwithstanding as it is here so Mich. 7.18 and Mal. 3.17 Numb 23.21 1 Kings 15.5 Jam. 5.11 and yet Job 3. Because of that 2 Cor. 8.12 For if there be first a willing mind Reas 1 it is accepted according to that a man hath and not according to that a man hath not God respects the mind more then the gift as in the widowes mite and the cup of water so doth he the mind rather then the service for it profits not him nor he stands in no need of it And the willing minde is that a man with all his heart would doe more if he were able which God seeing he accepts that they have Because they condemne and dislike their imperfections themselves Reas 2 and judge themselves for them then 1 Cor. 11.31 If we should judge our selves we should not be judged yea as Rom. 7.17 while they thus condemne it it is not accounted theirs as Bernard of envy Thou feelest it but agreest not to it it is such a passion as God one day will heal in thee but not condemn thee for It affords comfort against the temptations of Sathan Vse who sets forward our discouragement from the little good wee doe And voweth and offereth a sacrificeth or corrupt thing The second part of their deceit they made great shew and promise of great things they would doe but they repented themselves and they omit them altogether or performe them very corruptly He that dealeth deceitfully in the Lords service and worship Doctr. that is maketh great shewes and promises of great duties of piety but after when he finds it more costly or painefull or crossing to his affections then he thought of repents and doth it not or doth it carelessely and corruptly when hee looks for a blessing shall finde a curse so here and Deuter. 23.21 Numb 30.3.6 Eccles 5.3 4 5. Math. 21.28 ad 32. Acts 5. Because he robs and spoiles God as it were taking or keeping from him that which is his for vowing it to God Reas 1 he hath put it from himself made an alienation of it put it out of his own right into Gods whereas it was his owne before Acts 5.4 Because they serve not God but themselves Reas 2 as children who can bee content to please their parents in things liking unto themselves but not in other please themselves not their parents so in this and shew that they preferre all those things before God which to keep they will break promise with him This may teach many men that they may justly looke for the curses of God upon them and theirs if they be not upon them already because they have so often vowed and promised great care and diligence in the service and feare of God and performed very little or none at all to him sometime in health sometime in sicknesse sometime in danger sometime in deliverance they promised great things unto the Lord but they have played the couzeners with him It was but to serve their owne turne for the present nothing they have performed or nothing as they ought and promised To say nothing of necessary vowes how carelesly they are found every way performed as the vow of Baptisme when men live more like Infidels than Christians at the best but as Jews resting in the outward ceremony or but outwardly civill and honest never labour for any inward sanctification any sincere holinesse any conscience of Gods Will offer fleeces for the flesh and skin for the beast The vow of Parents promising to bring up their children in the feare of the Lord as was commanded Eph. 6.4 but they take onely care for the body not for the soule and to ingraft Gods feare in them Qualis crescerem tibi aut quà m castus dummodo essem disertus ut discerem sermonem facere quà m optimum persuadere dictione Aug. Such as Augustine confessed to God his father was who troubled not himselfe saith he how I prospered in thy service or how chast I were onely his care was that I might be eloquent and learne to speak well so they for worldly things Thirdly the vow of married parties who made a covenant before God and to him Prov. 2.17 which is broken by many meanes amongst many who think the Covenant unviolated if they commit it not outwardly and actually when as wanton words and looks and lusts break it To say nothing of these for which many have either the curses of God or have them hanging over their heads But voluntary vowes men in some trouble or sicknesse renew their vow of obedience as Israel Hosea 6.1 2. but when that is once past either they doe not care for keeping it or thinke they are discharged well enough if they doe a few dayes heare the Word or performe some one or two good duties and after give over againe unlike David Psal 119.106 112. The Prophet tells them they are accursed better it had beene for them never to have vowed it at all for though without it it is a sinne yet now it is the greater sin To teach every man to take heed how he vows anything unto God Vse 2 for often in the vow he may deserve Gods curse and often in the breaking it In the vow when it is of unlawfull things Acts 23.12 then it is the bond of iniquity Secondly when the party vowing is not able to performe it either simply or not without sinne as Popish single life Matth. 19.11 Thirdly when a party vowing is an inferiour and doth it without the consent or contrary to the mind of the superior Numb 30.6 9. So Papish children contrary to Parents minds enter their rules Fourthly when it hindreth a man from the duties of his calling as those who leave their calling and goods to professe wilfull poverty or become Friars Mendicant 1 Cor. 7.22 Fiftly when there is put holinesse in it and it is made meritorious If it be faulty in these or any the like then is sin committed in the making of it and so a curse followeth it but if not then the curse followeth the breaking of it When then it is so hard a thing to vow and not to have sinne cleave to it if there be any feare of sinne there will be rashnesse avoided in it and if there be any feare of the curse they will not be so rash lest they provoke God Eccles 5.1 To teach every man when he hath vowed Vse 3 to be very carefull for the performance of it and let neither cost nor labour profit nor pleasure hinder him for he shall lose more by the breaking of it than he can gaine The sinne of breaking a mans vow or promise ought to make men affraid to doe it Men feare perjury and abhorre it this is no lesse if Christ may be beleeved Matth. 5.33 But if not the sinne yet the curse and to avoid it make good that thou hast spoken to God I suppose many men in the time and heate of the sicknesse vowed great things
Physitians who finding what kinde of physicke their patients passet 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 favour 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 To let us see the folly of those men Vse 2 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 beds 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 To teach us now that the Lord shewes himselfe displeased Vse 3 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 nothing Joshua 7. but he taken out of the way and stoned they prevailed To prevaile then with God and to have him reconciled and to escape his displeasure these cannot doe it unlesse we cast out the execrable thing If Moses and the Rulers will hang up the heads of the people before the sunne and Phineas execute justice the plague shall cease if every one will doe so with his sinnes he shall not be cut off or if he die he shall live The Marryners who were in a storme Jonah 1. tooke the contrary course to helpe themselves and save their lives by unlading their Ship and casting all into the sea but it served not the turne nor helped them till Ionas was cast into the sea upon whom the lot fell who had offended so in this many may give their goods c. and yet it will not serve cast lots it will light upon thy sinnes and if that will not be cast into the sea thinke that there will be no calming of it Now before we leave this verse it may be some Papists will gather hence as from the like places that the Church standeth not of the elect and predestinate onely as we affirme for none elected can be cut off from it specially if we understand the cuting of them off from the everlasting Tabernacles Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him But this neither any the like place confuteth that we hold who doe not
and not made of the substance of the man as her body was And from this I would gather this generall The souls of men are not propagated with the seede and substance of the body from the souls of their parents Doctrine 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 Because Adams soule was not made of the substance of his body Reason 1 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 contrary 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 Because if it were propagated Reason 2 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 This serves to confute their opinion Vse 1 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 is 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 affirm S. August and others because it could not betainted 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 crated 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 patents 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 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
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 Because they are called holy to the Lord Reason 2 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 Because without this mainetenance the worship and service of God must needs fall to the ground Reason 3 understand publique worship As Nehem. 13.10.11 And that of Orig. * Nisi dederit oleum populus ex ingâ—etur luâ—erâ—ain templo Org. Vulesse the people bring oyle the lampe will go out in the Temple Then it is impious to withdraw this 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 Reason 4 in this more then in other service Because it is impious and a breath of the eight commandement to keepe a mans owne from him Reason 5 whether his owne by his labor or the speciall gift of God as this is both Because the with-holding or withdrawing of this Reason 6 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 What doe you account or call the mainetenance of the Minister Quest 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 I answer Answ 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 thing 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 no meerely ceremoniall but had a morall equity Now how can they have an example of greater authority and more worthy to be followed Againe because it affordeth competent sustainance for the one when he shall live of the tenth and not of the twentieth or fifteenth part which were too little and not grieving and oppressing to the other when he hath the nine parts reserved to himselfe Because the Ministers lives are subject to the same wants that other mens lives are it is fit and convenient that what they provide for themselves thereof they should affoord a part to him that laboureth in another great worke for them Because 1 Tim. 3.2 he must be given to hospitality which shall be performed better of him if he have things in their kinde and so have his provision Because when the Minister shouyd receive all good things for his maintenance and necessity and that as Galat. 6.6 It might bee a present and palpable admonition to him that hee also should Minister in their wants in spirituall things committed to his charge Because that as the blessing of God was upon the people their lands and labours or denied to them he also might be partaker of their aboundance and want to abound with them and to want with them for where much he was to receive much and where little the lesse alwaies proportionable to them Num. 18.27 that out of this fellow seeking he might praise God with them or pray more earnestly for them Now as for Cities where there are few or no things titheable there the
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. 16. 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. Ezra 6. yeares 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 ye say
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 To teach every one to see and acknowledge the corruption of his nature Vse 2 when he finds in himselfe all willingnesse and endeavour to cover his sinne whether by accusing 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 imo 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 It is the blindnesse of mans nature and his corruption Doctr. 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. Because men usually live by sight and sence not by faith Reas 1 and so they onely see and conceive of things present and before them as beasts doe and doe not looke to things past Because the children of God howsoever they have true faith Reas 2 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. This teacheth us whence are so many strange practices of the wicked Vse 1 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 If this be the corruption of nature Vse 2 and the sinne of this people let us see our selves in them and examine
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 Exile and banishment when it falls to a man or multitude Doctrine 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. Because it is a judgment of God upon whomsoever Reas 1 now the judgment of God shews his wrath and displeasure Because it is a blessing and so a token of the favour of God Reas 2 to have houses or lands and so to enjoy them Many are banished and cast into exile for Christ and the profession of his truth Ergo. Object It is true Sol. 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 This may teach all such as may fall into captivity and exile Vse 1 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 jugulis 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 Tartars 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 our owne Land
came who would have beene ready to have done as Sixtus Quintus in his Consistory when Clement the Monk and bloody Parricide had staine 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 Antichrist 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 This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles Vse 2 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 It is a just and usuall thing with God in the generall Doctr. 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 Because he hath made a law for the Magistrate Reas 1 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 Because of his owne reason to the Judge Reas 2 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 Then you taught us false doctrine before Object 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 This is not contrary to that Solut. 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 not
considered and so he is in two respects of his Creation and Election out of both we have somewhat to learne Men in regard of their Creation being so the sonnes of God Doctrine 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 Because by all Lawes humane and divine of God nature Reas 1 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 Because as nothing else Reas 2 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 This will serve to confute the dreame of Libertines and Valentinians Vse 1 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 Gospellbind 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 To teach men Vse 2 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 whose 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 be accounted a good pay master and yet such deale
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 This teacheth us that undoubtedly there is a great want of this feare amongst most Vse 1 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 Particularly every man may try himselfe Vse 2 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 Because they know there is no wisdome nor power against the Lord Reas 1 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 Because it will make every man out of love and liking with all things he hath Reas 2 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 This as the former sheweth that many men are destitute of this feare Vse 1 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 Particularly every man may try himselfe whether he hath this feare or no Vse 2 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 thou standst upon thy credit for if thou make open
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 horter hortari non desinam ut non hic tantum attendat is iis quae dicuntur verum etiam cum domi fueritis assiduè divinaruÌ„ scriptur arum lectioni vacetis Quod quidem iis qui priv atim 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 QuinostruÌ„quaeso repetit domi aliquid out Coristiana dignum opus aggreditur Quis Scripturarum sensus perserutatur Nemo sane sed alveâ—los 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 capablenese 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 inhypocrisie for fashion and custome and such like Lame service which is done to God Dorct 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. Because all and the whole is his Reas 1 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 Because this is to make a false God of him Reas 2 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 This condemneth all presenting of the body before an Idoll Vse 1 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 eare 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 But for all this a man may goe to masse and such superstitions Object may he not No more to the one then to the other Answ 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 But we goe to make us abhorre it Object when we see their follie and vanity This were as if a man should goe into a harlots house or stews Answ 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 hath forbidden it when he dislikes it it must be avoyded This condemneth all prophane men who talke of serving God with
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 To teach us how wee ought now with all diligence and frequency performe these Vse 3 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 The works of Gods children Doctrine 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 The works actions Doctrine and worship of such 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 Because they are done according to his Word Reas 1 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 Because the parties are holy they are a holy Priesthood Reas 2 1 Pet. 2.5 now a good thing done in matter by holy men must needs be holy But how can they be holy when there is eadem ratio totius partis And the Church for spots is compared to the Moon Object Cant. 6.9 This is answered that he is so because he is in Christ Answ 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 Thirdly because of his inward sanctification Reas 3 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 This teacheth what to judge of the works and worship of all that are uncalled and unconverted Vse 2 not onely of Heathen and Infidels but of unbeleevers in the Church they must needs be impure and unholy else were it nothing that is here affirmed of these after their calling And indeed needs must it be for Tit. 1.15 Vnto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled So farre is it that they should be merita praeparatoria as some Papists speake of them for unholy things cannot please him lesse procure or deserve good things from him though they doe the things for matter good yet a good thing is oftentimes marred in the handling and more when they are done by some men and such men Secondly Vse 2 this proves that mens callings are free without deserts when the things that they doe before even their best are impure and unholy such as God shewed his great patience in that he did not confound them for them and more the riches of his mercy that for all them yet he called them This comforteth every one that is truely converted unto God Vse 3 his works and worship is pure and holy and so accepted of God even then when he carryeth the body of sinne about with him Rom. 7.21 when in himselfe he finds many infirmities yea and when his heart tells him that his best work is not without the taint of his corruption yea and when his heart may misdeeme him as Jacobs did
Minister Doctrine 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 Because he is the Lords Steward of his houshold Reason 1 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 Because if they deale thus faithfully Reason 2 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. To condemne those who teach onely generall things Vse 1 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 To stop their mouths who say Vse 2 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 To teach the hearer to endevour to apply that he heareth delivered to himselfe and to learne what is for him Vse 3 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 Malacchy 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 the people they might say they were bare with their long journey and cost of building and they were growne old and if they were not tolerated thus to do they would bring nothing at all and his worship would fall to the ground The Prophet answereth That God hath commanded and therefore they are to doe it whatsoever come of it Whatsoever God commandeth men Doctrine or calleth them to that they must obey and do whatsoever inconvenience may follow of it they must shut their eyes against them all and put their hand into Gods hand to be led by him whithersoever he will So with these Abraham obeyed God to go out of his owne countrey when God called him not objecting the inconveniences Gen. 12.4 And when to offer up Isaac not objecting as he might if he had consulted with flesh and blood infinite things against it Gen. 22. Hereto is that Exod. 34.23.24 Levit. 25.20 Galat 1.16 Because all inconveniences in the world Reason 1 will not excuse the fact mans disobedience it may sometime lessen it in mans reason but not defend it in Gods judgement Because God is able either to take away those inconveniences Reason 2 or to make them turne to his owne glory and the advantage of man who in a sincere conscience doth obey him And he will do so as in Daniel and the three Children To reprove all those who refuse to obey those things they are taught and shewed Vse 1
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 When the Lord purposeth to bring a judgement upon his people Doctrine 1 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 For the iniquities of a land and people Doctrine 2 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 Because this Reason 1 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 Because as S. Chrysostome speaks Reason 2 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 they who blaspheme God deserve not the use of those creatures which glorifie him because the son which reproaches his father is unworthy of the ministery of servants Because it is just with God to starve their bodies Reason 3 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 To informe mens judgements Vse 2 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 imquities 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 To teach us in our land and time what we may expect Vse 2 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 To direct men when they are under such a judgement Vse 3 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 God is able with his bare Word to bring judgement and destruction upon a whole land and people Doctrine 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 powerfull by his owne word to overthrow whom he will Or thus it is as easie for the Lord to punish and destroy men as it is for man to speak a word Jer. 18.6.7 Psa 104.29 Because he made all things with ease Reason 1 and with his own word Gen. 1. Now it is a farre lesser thing to destroy thousands then to make one A man can more easily overthrow whole Cities in shorter time then build one house sooner sinke a Navie then make one ship Because he is Lord over all Reason 2 and hath all creatures at his command being Lord of hoasts Now how easie it is for Princes to destroy their enemies or those they hate and are displeased withall when they are of a great command To teach men not to rely Vse 1 or put confidence in man or any creature There is in it selfe that which might keep men from it being well thought of and considered because they are in themselves mortall and mutable very uncertaine and deceitfull but more when this comes to be considered that God can so easily destroy them with a word or blowing upon them which to trust and put confidence in them will certainly procure him to do and which done will make a man marvellously ashamed that he hath put any confidence in them To let us see the fearfull condition Vse 2 and the danger wherein they stand who live by reason of their corruptions and iniquities out of the
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 Men who perswade others to good or disswade them from evill Doctrine 1 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 Nature it selfe Doctrine 2 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 Because unreasonable creatures as beasts and birds Reason 1 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 eare and devoure their owne brood or breeders how much more then unreasonable men Because it is the rule and voice of Nature Reason 2 Quod tibi non vis alteri ne feceris To condemne men not onely as irreligious Vse 1 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 setting 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 To teach every man Vse 2 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 proistis miserationis affectum qui plane vocatur humanitas qua nosmet invicem tueremur Lactant. de falsa â—â—pientia lib. 3. cap. 20. The heavenly providence hath armed all beasts with naturall defences but man in stead 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 a single bond as he who is tied in a double both are bound though not alike Set then religion aside which followes in the next place and even nature it selfe binds every man to these duties and from the contrary and whilst nature lasteth and is undissolved the bond is never cancelled Therefore must every one remember it to doe good and not hurt even all the dayes of his life to those to whom nature hath bound him Contrary to that some performe for a while but as if nature died they living do not continue it as for instance betwixt man and wife many at first doe but continue not betwixt parents and children Hath not one God made us The second reason by which he reproveth their injuring and transgressing against others because they were all of one Church professed one religion and served one God Religion Doctrine when men professe one and the same religion are servants of one and the same God it ought to keep men from transgressing against or injuring one another which as this proves so that Gen. 50.17 Thus shall yee say unto Ioseph Forgive now I pray thee the trespasse of thy brethren and their sinne for they rewarded thee evill And now we pray thee forgive the trespasse of the servants of thy fathers God And Ioseph wept when they spake unto him Manifest further because the foundation of religion which is the word of God commands love to neighbours and so under that title other men Levit. 19.18 Rom.
this Vse 2 and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is cōmended unto us 1. from the example of the Lord himselfe whose fidelity in keeping of his promise is to be imitated of us if we would be reputed his children 2. From the testimony of the holy Ghost where it is made one of the notes of Gods children Psal 15.4.3 The promise of a great blessing Pro. 28.20 And cōmanded to us not amongst matters of small importance but amongst the weightier points of the law Math. 23.23 Not when it is in great matters but in lesse for as all disobedience is more displeasing when the thing commanded is small because the obedience was so easie August So unfaithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie therefore must we be carefull to performe in all things that we promise and therefore be carefull how we promise that it be of things in our owne power or probability like to be in our power In many things whether we will promise or no it is in our power as Acts 5.4 but when it is made we are bound to the performance of it yea though it cannot be performed without great losse and hindrance And breake the covenant of our fathers That is offend against that law which God gave unto our fathers it being usuall in Scripture to call the law by his name and covenant Psal 119. And this is the royall law according to that James 2.8 Why doe we transgresse c. And break the covenant of c. It is therefore accounted a sinne because it breakes the covenant the law which God hath given unto his people Every thing is good Doctrine or evill righteousnes or sin lawfull to be done or unlawfull not as it is profitable or hurtfull not as it may benefit men or may be Gods providence be turned to his glory and make for it but as it is agreeable or repugnant to the law and word of God Thus he reproveth these because they had gone against the law This is manifest by that 1 John 3.4 Whosoever committeth sinne transgresseth also the law for sinne is the transgression of the law And by that Rom. 7.7 Because the Law and Word of God is the perfect rule of all actions Reason 1 and so ordained of God now in an art whatsoever is according to the rule is good but what is different must needes be corrupt so in this Againe the law is Gods will now every thing is as he willeth or nilleth it good or evil for they are not such and then he willeth or nilleth them but his willing or nilling them maketh them such Because whatsoever is just is good Reason 2 what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Because whatsoever is agreeable to charity Reason 3 which is the sum of the law is good whatsoever repugnant evill This will confute a point of Popery whereby they allow things to be done Vse 1 though contrary to the law so they be done with a good intent or with a good zeal for a good end for so it is in the glosse upon Gratians decrees Malum factum excusatur per bonam intentionem And againe Excusatur malum si sit bono zelo propter bonum And upon this ground they allow murdering of Princes massacring of people treason in subjects treachery in servants disobedience in children that they may dishonour their parents deny them and forsake them so it be bono zelo propter bonum And be lawfull to doe any thing And this must make it good contrary to the apparent word of God here and that Rom. 3.8 so contrary is the spirit of Antichrist to Christs spirit To convince amongst our selves men who allow and maintaine many sins because they are profitable to others not hurtfull to them and therefore they think they may be done though they be contrary to the law One or two instances Many hold an officious lye lawfull because it may stand with charity when it is profitable for their neighbour But if against the law and word of God which forbiddeth lyes how should it not be sinne and unlawfull to be done besides they must understand that charity which is the summe of the law hath reference towards God towards our neighbour towards our selves And so is this against charity though helpfull to thy neighbour in whose favour it is told First because it is repugnant to verity and therefore to charity for God who is Truth hath forbidden all untruth as that which is opposite to him and so cannot stand with the charity and obedience we owe to God Secondly it is to the hurt of the teller because Psal 5.6 The lying mouth destroyeth the soule So it cannot stand with love which a man oweth to himselfe Now then though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way but not necessary with the hazard of his life at all times but never with the hazard of his soule as every lyer shall doe Againe things must first be considered whether lawfull or no whether agreeable to the word and then whether profitable or hurtfull that is a second affection of things and a second consideration They cannot be lawfull but they will be profitable though not in our carnal apprehension nor unlawfull 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 when men make question of moderate usury whether that be lawfull or no Chemnitius 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 sometimes 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
and but they two and so hence we have a doctrine which is the description of marriage Marriage is a lawfull conjunction of one man and one woman Doctrine that they two may be one flesh There are many sorts of conjunctions but what conjunction this is that which followes expresseth But that marriage is a lawfull conjunction of two thus to be made one is manifest as here so Gen. 2.24 He shall cleave to his wife which is meant of a carnall conjunction and copulation whereby they are as it were incarnated one to another That as Eve was flesh really of the flesh of Adam so she was given to him by marriage that she might againe be one and the same flesh with him by a holy conjunction of their bodies Hence followes it in the same place They shall be one flesh And this Chapter explaines Mat.h. 19.5 For having repeated the institution he addes for conclusion and for further confirmation vers 6. Wherefore they are no more twaine but one flesh Now when we speake of a conjunction we understand not that onely which is after the consummation of the marriage carnall copulation and knowledge one of another as it is cōmonly taken for without that though it never follow there may be marriage this marrimoniall conjunction as we commonly receive the marriage to have been betwixt Mary and Ioseph but also that voluntary and free covenant which is passed betwixt them by which the man hath power over the body of the woman and so è contra he is become her head and she subject to him as the body to the head as the Apostle speaks 1 Cor. 7. Because God would have a holy seed Reason 1 and the propagation of his Church which that it might be he requires a conjunction and a lawfull one and but of these two For howsoever it was increased by other conjunctions of one with many yet that was Gods indulgence to them and his over-ruling providence which brings light out of darknesse and makes good of evill Because he Reason 2 who by the holy Ghost in a reall union is united to the Lord is made one spirit with him 1 Cor. 6.17 Therefore by a reall conjunction of man with his wife they are made one with another one flesh Because he that committed adultery Reason 3 is become one flesh with a harlot 1 Cor. 6.16 And so as much as in him is hath cut off himself from his wife is no longer one flesh with her Then by a carnal corporal holy conjunction he is one and they one flesh This serves for that end the Prophet speaketh it Vse 1 it condemnes Polygamie for if marriage be a conjunction of two how can it be of moe Zane de operibus Dei p. 659. b. Adam and Eve were but two and God said they should be one flesh And his son which came from the bosome of the Father saith They two shall be one The reason that some give to excuse at least if not make lawful the Polygamy of the Fathers for the multiplying and increasing of mankinde might here have better taken place seeing whole mankinde was to be derived from them and the earth to be replenished from them and seeing to them was the commandment given Gen. 1.28 Be fruitfull and multiply and replenish the earth If God did not permit it to them it must needs be apparant that it was not from the beginning but hath since crept into the world by the corruption of man But of this afterwards This condemnes all divorces Vse 2 which are not done and made for adultery but for other vain and slight causes such as for the hardnesse of the peoples hearts and which in compassion to the weaknesse of the women Moses permitted to the Jewes for when God hath said they shall be one they make them two as if his law were not perpetuall And when as Christ hath said Those whom God hath joyned may no man sever they take upon them to sever and dissolve themselves at their pleasure The decrees of the Medes and Persians were not to be broken no not by the Kings themselves much lesse could any subject do it But these decrees are far surer But such men are grossely impudent as take upon them to dissolve if not to give her a bill of divorce so put her away yet many send them home to their friends and separate themselves from them and live very reproachfully This condemneth all adultery all adulterers Vse 3 as they who doe divide that which God hath joyned more neere then any bond of nature can make for it is to be preferred before that which is betwixt children and parents when as both of them must forsake father and mother and cleave one to another yea their owne children that they may remaine one For seeing God hath made him one with his wife by his owne consent and he joyning himselfe to a harlot maketh himselfe one body with her as the Apostle Now one body cannot be two bodies therefore an adulterer cannot be one body with an harlot and at the same time one body with his wife but joyning to her he doth what is in him cut himselfe off from this and so they are no longer one but two And so as he dealeth injuriously with her taking from her that is hers for he is not his owne she having power over his body as he of hers 1 Cor. 7.4 So he dealeth impiously against God who hath joyned them and said they shall be one If he offend that puts away his wife for no just cause what doth he that cuts himselfe 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 tretendere 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
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 oif 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 flowfrom 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 times 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 This may teach us the excellency of the soule above the body Vse 2 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 yet is made a matter more excellent then the matter of the heavens Ambrose 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 Not as many who bestow more case 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 starely 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 advem dom s. d. e. To instruct parents to take more eare for the soules of their children then usually they doe seeing they are thus created Vse 3 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 admorning 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 oif 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 earing 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 he 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 codemnes it Of which then first Polygamy is simply wicked impious and unlawfull this is Doctrine 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 degree 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 rejected and condemned afterwards and that very shortly This being a truth Vse 1 serves to confute all of the contrary minde as sometime was that Apostata Bernard Ochin who hath written certaine dialogues and laboured to establish this against the word of God Infinite it were to trouble you with all yet some The greatest is the examples of many of the holy Fathers as recorded in the Scripture who had many wives and are no where reproved I answer First it followes not Their reproofe is not set downe therefore it was not for seeing the Prophet Malachy reproves it why may it not be supposed others did so Besides many things were done that we never finde reproved which argues not the lawfulnesse of them The incest of Iacob and Lot Davids judgement against Mephibosheth and with Siba and such like Thirdly if it were not yet we live by precept not example Fourthly the multitude nor the greatnesse of offenders will excuse neither can antiquity prescribe against the word of God But as for the Fathers it is answered by the learned First that God remitted his law to them which appeares say they because he neither reproved it by his Prophets neither did he at the publishing of the Law expressely condemne it as he did some others as incest Levit. 19. before they thinke Iacobs marriage of two sisters was lawfull therefore he remitted his law yet so as they were not without all sinne in it For sinne they consider either as an aberration
that useth it Rom. 6.13 So that it commanding any thing that they all doe more then the Centurions servants Luke 7. Rom. 7.25 Then the flesh and outward parts follow not the minde and the heart Quest There is no opposition there betwixt the inward and outward Answ 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 Then may a man certainly judge a man to have a corrupt heart when hee hath a polluted outward man Vse 1 life and conversation Vide Malach. 1.8 Doctrine 1. Use 2. To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives Vse 2 Vide ibid. ex Use 1. To teach men Vse 3 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 opern̄ dicit Deus Jae quod in bee Jege fidci 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 initie 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 mihs sunt necessaria doceri juvari Tu quidem homo rectè consulis ignorantiae sed si verum sentit Apostolus spiritus adjuv at infirmitatem nostram Rom. 8. Inso vero qui mihi per os tuum ministrat consilium ipse mihi necesse est ministrat per spiritum tuum adjut erium quo valeant implere quod consulis Ecce enim ex ejus munere velle adjacet mihi perficere autem non invenio nisi qui dedit velle det perficere pro bena 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 an t 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 home in praeceptione cognosce quid debeas habere in cerreptione tuo te vitio non habere in oratione unde accipias quid vis habere De corrept gratia c. 3. what strength thou shouldest have in every reproofe what strength by thy own fault thou wantest in every prayer whence thou mayest have what thou wantest The hands must be purged as well as the heart the outward man as the inward VERS XVI If thou hatest her put her away saith the Lord God of Israel yet he covereth the injury under his garment saith the Lord of bostes therefore keep your selves in your spirit and transgresse not I Hate putting away saith the Lord God of Israel In this verse the Prophet proceeded to the third maine sinne here reproved in this people Divorces not simply condemning divorce as if in no case it were lawfull but for every vaine cause and light dislike when they hated or disliked them for that to put them away is that he reproves In the verse we observe two things First the reproofe of this sinne secondly an admonition generall including the particular In the first which is the sinne we observe the amplifications of it which is first from Gods hatred Secondly from an effect of those husbands who used and practised divorces that they made the law of God a covert to cover with it that violent injury and indignity they did to their wives as men cover the body and defaults of it with their garment If thou hatest her put her away Some thinke this dependeth
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 To teach every man not to looke to be separated from his drosse Vse 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 The Church is the most excellent society in the world Doctrine 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 vit a locus nam post haue quisque id habebit quod in hac sibimet acquie sir et Epist Ma. 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 lawful 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 Purgatory 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 All they who are Christs are truely spirituall Priests Doctrine 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 The works and worship of such as are purged Doctrine 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 Under the Gospel Doctrine Christians are freed from all outward and reall sacrifices to be offered immediately to God and of them are onely required spirituall sacrifices vide Cap 1.11 VERS IV. Then shall the offerings of Iudah and Ierusalem be acceptable unto the Lord as in old time and in the yeares a fore THen shall the offerings of Iudah and Ierusalem be acceptable In this verse is noted the acceptablenesse of their sacrifices the summe is that if every any of the sacrifices of old offered by Abel Abraham and other of the Patriarkes were acceptable then undoubtedly these those being onely the figures and shadowes of the other Of Iudah and Ierusalem By these is understood the whole Church wheresoever in Cities or Countries so that some particular should be figured by these as by Iudah the universal Church dispersed by Ierusalem the Metropolitane City the Apostles sea and seat that is Rome is boldly affirmed but barely proved by Ribera for why this more then Antioch where Peter first sate or Ierusalem it selfe where Iames was or Constantinople and other Cities where other of the Apostles were it is more then he can give us any reason for As in old time in the yeares afore Shewing that God is the same to his and will receive as acceptably their sacrifices and offerings as ever he did in former times As in this place hath not the force of comparison or equality but of indication or shewing or as some of correspondency of the thing figured Sicut signifies similitudinem non aequalitatem as Levit. 19.18 Some would have it to have the force not of
Hag. 1.6.9 Ye have sowen much and bring in lit tle 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 ana 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 Leites they may pray and expect a blessing it seemeth therefore to teach that without that the curse must be upon them Because it is just with him to curse those who hinder his worship Reason 1 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 Because he will curse those Reason 2 who withold the hire and just wates 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 Because it is just with God to deny men food for the body Reason 3 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 Hence we may observe Vse 1 that Ministers maintenance is not of alms free gift or voluntary when Gods curse shall be upon t hem who with-hold them neither ever was it so no not in the Apostles times saving the judgement of some for the reasons fo 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 wates 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 To teach men Vse 2 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 When sins are growne generall it is usuall and just with the Lord Doctrine to send a generall punishment Mal. 1.4 VERS X. Bring ye all the tithes into the storehouse that there may be meate in mine house and proove me now herewith saith the Lord of hosts if I will not open the windowes of Heaven unto you and powre you out a blessing without measure BRing ye all the tithes into the siore house Having thus reproved and threatned them he begins to exhort them to change that course and leave their corruption promising that he would change things to the better so they would change Bring ye all the tithes into the storehouse The exhortation not any longer to deal fraudulently with God to bring what you list and keep backe what you list but bring my whole due and all the tithes into the treasure that the Levites and Priests may be nourished who do me service and serve at the Altar or as some that my worship may still be maintained the fire and lamps go not out Prove me now herewith The exhortation is enforced first by a promise of great encrease contrary to their own opinions whereas they thought they should have lesse he promiseth it should be far better with them The manner is thus he would have them make proofe of him bring the tithes and make triall if he will not be constant in his goodnesse and bountifull in giving do it but for one yeare and the next which if it should come to passe according to this the Prophet saith yea and much more abundant then let them hold on but if not then for hereafter let them do as pleaseth them But this is not against that thou shalt not tempt
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 To perswade men to deal faithfully with the Lord Vse 2 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 Emperiour Frederick said de papa clericis of the Pope and his cleargy Detrahamus illis nocentes divitias hoc enim facere opus est charitatis so say they * 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 themselvs 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 nd 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 Tu 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 my house Which is not as some interpret it that the Priest and Levites might be maintained but rather as others that the offerings of God might be continued and so his worship maintained The maintaining of the Ministery is a speciall means to further the worship of God on the contrary the withdrawing of that Doctrine is the hindering of this Manifest here and that Nehem. 13.10.11 When the Levites were neglected the house of God was forsaken and that Numb 18.21 that they might be able to doe him service and so his worship be maintained Prov. 3.9 for by the paying and giving to them maintenance is his honour procured and that those comparisons 1 Cor. 9. prove no lesse for as the warres must needes be unfought if the souldiers be not maintained c so must Gods service needs be neglected if his Ministers be not maintained Because the Ministers else cannot Reason 1 as Paul to timothy 1 Tim. 4.13 Give attendance to reading but must needs entangle themselves with the affaires of this life as 2 Timoth. 2.4 that is about private affaires and so much needs neglect the publique worship of God Because the seede of the Ministery will decay Reason 2 for it is reward that nourisheth arts and furthereth a mans study the hope of a reward and recompence afterward for though this should not be the end of a mans study but the glory of God and salvation of his people yet seeing men are not all nor at first sanctified to have the right end yea and many men
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 Because as by smiting and cursing of them Reason 2 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 Then hath the Popish Purgatory Vse 1 but an uncertaing 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 sorgiven 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 ariogantiam propter meritorum magnitudi nem miraculorum tollantur ipsos sinit affligi 2. Ne caeteri majorem habeant de ipsis opinionem quam humana patitur natura insos deos non autem homines esse arbitrentur 3. Vt Dei virtus apparet per aegretantes compeditos exuperans prodicationem augens 4. Vt illorum pati entia manifesta fiat 5. Vt de resurrectione cegitemus cum enim virum justum multa plenum virtute innumera passum mala sic hinc digressum videris oportetex 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 adillorum virtutem cuique dicimus imitare Paulum imitare Petrum propter gestorum excessum alterius ipsos naturae participes fuisse cogitantes adimitationem torpeatis 8. Ve quando beatos vel miseros censere oportet discamus quos quidem beatos quos quidem miseres 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 incommodious for the trees and the vines Therefore when all things should prosper well it was a speciall proof of the goodnesse of God and his good providence over them The Lord to shew his goodnesse and mercy Doctrine his good and mercifull providence to his will not only work ordinary things ordinarily but often extraordinarily to do them good and to profit them Manifested here that he will make both the harvest and vintage good which in ordinary times fell not out and all for the good of his so he made the sea as a wall and dry land for his people to passe over Exod. 14.21 So the Sunne was staied in his course Iosh 10.12.13 Nay made to go backe Isaiah 38.8 So he fed the Prophet by a raven and for his good increased the widowes meal and oile 1. Kings 17.6.14 So for the relieving of the famin of his 2. Kings 7.6 c. For some he quenched the violence of the fire Dan. 3. For some stopped the mouths of the Lions Dan. 6. For others he raised their dead to life as in Lazarus and the Shunamite 2. Kings 4.36 How many wonders wrought he in Egypt for his people how wonderfully did he sustaine them in the Wildernesse And hereto I apply that Isa 59.16 Because it maketh his goodnesse and mercy more sensible to his owne who being compassed with infirmities Reason 1 as they have lesse sense feeling of it in small things then in great matters so in ordinary then in extraordinary when as without question as his power was no
Reason 1 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 Because by denying this they deny the wisedome the power Reason 2 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 Then have we many proud speakers Vse 1 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 Nazi anzen 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 Chry sostom 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 in vaine that should busie himselfe about it and restraine himselfe of other things of his pleasure and profit and they affirme it to be a needlesse worke both in respect of God who was to be worshipped and in respect of those who should worship him for the first some understand these words i. God is farre above man neither hath commerce with him if he have yet God hath no need of these things which men possesse neither doth he desire he is not affected nor bettered by the worship of men Then is it in vaine and foolish for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for Now these things profit not God therefore they are vaine in respect of him And what profit is it that we have kept his commandements Their second proofe they have in speaking thus against God because it is not profitable to men who worship and serve him and first they deny it any waies profitable to do the good God hath cōmanded and that there is not with him any reward for well doing And secondly that it is as little profitable to abstaine from evill and that we have walked humbly before him which is as I take it not to be understood of that humiliation which is in repentance as some thinke but as some others it describeth one who having piety and the feare of God before his eies neither hurteth any man and being hurt of others doth not violently revenge himselfe but rather suffereth all things
escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have