VERSE I.

The burden of the Word of the Lord to Iſrael by the miniſtery of Malachy.

THE Burden] Here is the matter or ſubject of this Booke, or Prophecy: He calleth it a burden, uſuall with Prophets in their writings, all almoſt in ſome place or other. But Nahum, Habakkuk, and Malachy thus begin their prophecies. It ſignifies, as Hierome, a woefull and ſorrowfull prophecy, full of threats and judgments; called therefore a Burden, becauſe it preſſeth thoſe againſt whom it is ſpoken, the hearts and ſpirits of them, as a burden the body, and ſuffers them not to lift up their heads, and themſelves, as in former times. Some thinke it ſignifies not onely this, but alſo the Commandement of the Lord, by which the Prophet was burdened as from the Lord, that he ſhould declare it in ſo many words unto Iſrael: which they thinke follows thence, becauſe it is to Iſrael, not againſt; but I feare, this is ſomewhat nice, for it was ſo to them, as it was againſt them for their ſinnes, and that which is againſt, is as much as a burden to the Prophet: but this muſt be underſtood Tropicè, here being a Synecdoche; for the whole Prophecy is not a burden, or threatning of puniſhment, but part onely of it, and ſo the whole is denominated of the part.

The puniſhment of ſinne, Doctrine. the affliction God inflicts upon men for their ſinnes and tranſgreſſions, is a burden, not a light one, not ſuch as are the feathers of a bird, onus ſine onere; but as a talent of Lead, ſpoken of, Zach. 5.7. heavy and grievous; ſo is it here, and in many places of the Prophets, as Nah. 1.1. Hab. 1.1. Jerem. 23.33. fine, he ſhewes what is the burden, I will cast you off, and ſend you into Babel captives, verſ. 36. that is, whoſoever ſhall ſay, The burden, he ſhall for that word beare his burden, that is, be puniſhed of the Lord; it is proved further by Matth. 7.9. Galat. 6.8. Hence is the complaint of David, Pſal. 32.4. Thy hand was heavy upon me.

Becauſe ſinne, the deſerving and procuring cauſe, Reaſ. 1 is a very grievous burden, Pſal. 38.4. Matth. 27.38. that is, to living men, and ſuch as have the uſe of their ſences; not to dead and benummed men: then the puniſhment is grievous.

Becauſe the wrath and diſpleaſure of God, Reaſ. 2 which is the efficient cauſe of it, is very heavy and grievous. The diſpleaſure of a Prince is heavy, the Kings wrath is as the roaring of a Lion, Prov. 19.12. Now hence are afflictions heavy and burdenſome.

Becauſe none can give eaſe in it, or deliver from it, Reaſ. 3 ſave God onely, Hoſ. 1.6 1 Sam. 2.25. 2 King. 6.26, 27. The wound that is had by the biting of a Scorpion is grievous, when nothing can cure it but the aſhes of that Scorpion; much more this.

This may teach us what to judge of thoſe men who are in ſome affliction, under a judgment, and yet finde no burden, Ʋſe 1 but goe as light under them, as a bird doth under her feathers, and ſometimes make advantage of them, as beggers doe make gaine of their ſores; they are ſenſeleſſe, they are benummed, they are dead men. In common ſence, if any have halfe an hundreth weight laid upon his hand, or foot, and preſſing him ſore, and he feele it not, what judgment is to be given of it, but to be a mortified and a dead member? ſo alas, how many dead men are in our times and daies? The burden not of the Word onely, but of the rod of the Lord, not threatned, but executed, hath beene upon our Land and Church by the fearefull Plague; now well towards three yeares wee have walked in the land of the dead, we have beene in the houſe of mourning. Indeed the living hath laid it to his heart, but ſo few have done it, that the dead are more than the living; not onely our wanton women, and voluptuous men, to whom that 1 Tim. 5.6. They are dead while they live: but our worldly men, our ambitious and others all dead, for this they have not felt. We ſorrowed for fifty & odde thouſands that dyed in the former yeare; we have as much need to ſorrow for ſo many thouſands yet living, and dead amongſt us; they never indeed felt, nor yet doe feele this burden: Their irreligious carriage when it was here amongſt us, both at home & abroad, in the City and abroad, their ſmall conformity ſince to the Law of God, little reforming of their corruptions, nay, their monſtrous deformity in themſelves, wives, and children, perſwades my heart, as 'tis Pſal. 36.1. The tranſgreſſion of the wicked ſaith within my heart, there is no feare of God before my eyes: ſo that they had no feeling of this at all; for they who truely felt it, would grow ſomewhat better, if not altogether reformed. If an heatheniſh people, who knew not God, at the burden of the Word of the Lord did ſo humble themſelves, that the Lord ſaid, Jonah 8.10. He repented of the evill he ſaid he would doe to you, and did it not; what ſhall be thought of Chriſtian men by profeſſion, living in the Church of God, if at the burden of his Word they repent not, nor depart from their evill wayes? but Iſaiah 8.8. Though they be ſtricken, revolt more and more: it is becauſe they are dead men, and cannot feele it. Oh then weepe not for me, but for your ſelves, and children, as thoſe not for the departed, but for the living dead: for if it be true, The beginning of the remedy is the ſence and acknowledgment of the malady; how farre are they from cure that have not yet the feeling of it? I feared the Plague by a naturall infirmity, though God enabled me to abide upon my calling in the hotteſt brunt of it, and mercifully preſerved me hitherto to his Church, and to ſpeake this to you this day. But if it ſhould now come by the providence of God upon me, that he beginnes to threaten it to the City, I ſhould willingly embrace it, as thinking God to be marvellous mercifull unto me, and whoſoever he ſhould ſmite by it, to take it thus into his owne hand, and not to leave us to more fearefull judgments, which I cannot ſay, but I marvellouſly feare, is even at the doore to the wakening of dead men and women, or the ſweeping of them away. I am no Prophet, I pray God my words be no prophecy; but what peace, &c.

This ought to teach men in affliction, if a judgment come, and impoſed by the hand of God, to beare it patiently and meekely, as David, 2 Sam. 15.25, 26. for it is a burden. The way to be eaſed, is not ſtrugling with it, but meekely to beare it; for a priſoner to be free from his fetters, is not in the Jaylors ſight to ſeeke to breake them, or to file them off; that is the way to procure more, or the longer lying in them: So, to be eaſed of a burden, is not to wreſtle with it when one is under it, but to goe ſoftly; there is more eaſe while it is on his back, and ſooner comes he to be releaſed of it. A man may with impatiency wreſtle and uſe unlawfull meanes to eaſe himſelfe, and God happly will let them proſper for a while; but after he will bring a more heavy and inevitable burden on him, that with his former ſhifts ſhall make more heavy to him. There is a fable, but it hath his Morall for this purpoſe; A certaine Aſſe laded with Salt, fell into a river, and after he had riſen, found his burthen lighter, for the moiſture made it melt away; whereupon he would ever after lye him downe in the water as he travailed with his burthen, and ſo eaſe himſelfe: His owner perceiving his craft, after laded him as heavy with Wooll; the Aſſe purpoſing to eaſe himſelfe, as before, laid himſelfe downe in the next water, and thinking to have eaſe, riſing againe to feele his weight, found it heavier, as it continued with him all the day. The Morall is, that they who impatiently ſeeke meanes contrary to the will of God, to eaſe themſelves of their burden, ſhall have it more and more encreaſe upon them.

That men ſhould make a ſpeciall reſtraint to themſelves to keepe from ſinning, Ʋſe 3 becauſe an heavy and grievous burden elſe is ready to be laid upon their ſhoulders. Sinne it ſelfe is an heavy burden, but few feele it, and fewer feare it; but to this burden ſhall the burden of puniſhment be added; and who is ſufficient for theſe things? if the firſt burden feare them not, becauſe there is ſome pleaſure in ſinne to the fleſh, yet let the ſecond, which hath no pleaſure at all. When thou art tempted to ſinne, by which thou muſt needs tempt and provoke God, learne to caſt thy accompts well, conſult if thou bee able to meete him that comes againſt thee, Luke 14. ſo, if thou bee'ſt able to meete him, and beare his burden, goe on, and ſpare not; delight in all thy wayes, reſtraine thy ſelfe from no ſinne: but if not, if we may invert and reſolve, Doe we provoke the Lord to jealouſie? are we ſtronger than he? 1 Cor. 20.22. then let this reſtraine us, if nothing elſe will; let us imitate Porters, who called, and offered money to beare a burden, will poiſe and weigh the burden in their hands firſt, which when they ſee they are not able to beare, no gaine will entice them; ſo in this caſe let us doe.

Of the Word of the Lord] The circumſtance of the perſon ſending, the efficient, and authour, as of other prophecies, ſo, of this; he comes not unſent, he ſpoke not of himſelfe, hee came not without the Lord, but from him; ſo he affirmeth, and truely, to get more reverence, credit, and authority with them: and that it was thus from the Lord, and ſo Canonicall, the teſtimonies of Chriſt and his Apoſtles, alledging him divers times for confirmation of Doctrine, and reformation of manners; proveth it: but he addeth, the Word of the Lord] not onely to ſhew that he had but the word, the rod, and execution would come after, God making his word good: but as ſome thinke, to ſhew that he had not a free Embaſſage, but that he was to deliver it in certaine and ſet preſcribed words. Sometime when Prophets were more frequent and perpetuall in the Church, and God ſpoke to them by dreames, or by viſions, and apparitions, they had divers kinds of words, and had liberty for divers manners of ſpeaking and delivery: But our Prophet was ſuch a meſſenger, that the Commandement hee had received, and was credited with, he muſt deliver in ſo many words, and the ſame he received them in, and ſo he doth; for in the whole he never uſeth his owne perſon, but the Lord onely, as Chap. 1.2. and 2.1. and 3.1. and 4.1.

Here we might obſerve, that the Writers of the Scriptures are not the Authors, but God himſelfe, of which Rev. 2.7. But one particular may we herein obſerve, this following:

This Propheſie is the very word of the Lord, Doctrine. it is of divine, not humane authority; which is not onely here affirmed, but, leſt it ſhould be doubtfull, it hath the teſtimony of the new Teſtament: the 3. Chap. ver. 1. hath teſtimony Mark 1.2. and Chap. 4.2. hath teſtimony Luke 1.78. and Chap. 1, 2, 3. Rom. 9.23.

Becauſe this was written by a Prophet: Reaſ. 1 for as all the Old Teſtament was written by the Prophets; ſo whatſoever was written by them, was and is Canonicall Scripture: therefore 2 Pet. 1.19. Luke 16.39. Heb. 1.1. Epheſ. 2.20. now all men hold Malachy for a Prophet, the laſt among the Jewes till the comming of John Baptiſt.

Becauſe the Church of the Jewes, Reaſ. 2 the onely Church of God did receive this, and ſo acknowledged it as the word of God: That they did ſo, appeares Matth. 17.10. and the Apoſtles, and the Evangeliſts alleadging of it; for it is a farre more impious and heinous thing to take away Scripture, than corruptly to interpret them, or to adde Scripture, if it were not of it.

I take inſtructions from hence, Ʋſe 1 entering the opening and expounding of this propheſie, how I ought to labour with my owne heart, and to ſeeke from the Lord aſſiſtance and grace to handle this as his word, not careleſſely, handling the word and worke of God negligently, taking his name in vaine, comming to ſpeake out of it without due preparation and conſtant ſtudy, and ſpeaking; ſo talke as of the word of God, 1 Pet. 4.11. not handling it with vanity, and affectation, not making merchandize, and playing the huckſter with it; delivering it with a ſincere affection, dealing faithfully with it as a faithfull diſpenſer, giving to every one his portion, where and to whom the Spirit of God hath ſet them downe, to Prieſt and people, to old and to young, to married and unmarried, to the good and prophane, without feare and flattery, or any other ſiniſter affections, remembring that this in the firſt is in the whole, and to every verſe, it is the word of the Lord, fearing to corrupt, as well as to adde, leſt that I heare as 'tis Prov. 30.6. Adde not to his words leſt he reprove thee, and thou be found a lyer; remembring that of Luke 12.42. that I may be a faithfull and wiſe Steward, that I may obtaine that, Verſ. 43, 44. which how ſoone it may be generall, or to me in particular, whether before I have gone through the whole, or this Chapter, or this verſe, I know not.

This teacheth all to whom I am to ſpeake: Ʋſe 2 firſt they muſt heare, for it is the word of the Lord, and never withdraw themſelves negligently, or careleſly preferring vaine pleaſure and profit of no value before it: If any withdraw himſelfe, the ſoule of God ſhall have no pleaſure in him, (to uſe the words rather than the full ſence) as Iſrael ſaid to Sihon King of the Amorites, Judg. 7.24. ſo wouldſt not thou heare that thy Prince, Father, or Maſter ſaith unto thee; nay, will not Idolaters heare that which their gods ſay unto them, how much more you that the Lord ſhall ſpeake to? This is the word; that we ſhall ſpeake is but the delivering of it in moe words, which is here ſet downe in fewer; preſſing it at large, which is here ſet downe more briefly; this as a clew of thread wound up, by us it is but drawn out at length; yea, and it muſt be heard as the word of God with all reverence, received with humility, believed by faith, obeyed with care; for the Lord having ſpoken it, it was not for the time and perſons preſent onely, but for all ſucceſſive ages and people. As the Lawes of Princes, and Decrees of Parliaments are not onely for them that live then, but for whoſoever ſhall afterwards be borne ſubjects to the ſame Soveraignes; therefore not any ſinne is here reproved, but it is reproved in whomſoever it is found; nor is there any judgment threatened, but menaced againſt the men of our time that heare it; not any duty commanded, but it is appertaining to us as to them, becauſe it is the word of the Lord, who is our Lord as well as theirs, of the Gentiles, as of the Jewes. I cannot ſay as Daniel 4.19. fine, ſo the Prophecy is for others, and the interpretation of it is for others, and judgments to your enemies; but as Peter, Act. 2.39. It is to you, and to your children: ſo theſe things here commanded and reproved are for you and your children. But why ſhould I ſpeake thus ſharpely unto you? Verily becauſe God will nevertheleſſe bring theſe, if I ſhould hold my peace, and by ſpeaking I may prevent he ſhould not, if ſo be my exhortations this day may finde place in your hearts, and hereafter in your lives: But ſhall I come unto you, not with a rod, but in love, and the ſpirit of meekneſſe? 1 Cor. 4.21. then as Chryſoſtome ad pop. Antioch. Hom. 27. by our mutuall love, yours and mine, by all the travell I have felt for you, till Chriſt be formed in you fully, Gal. 4.19. give me that wherein I may glory before men and devils, and in the preſence of God. And what is my glory? but your progreſſe and increaſe in piety here, and your ſalvation in the life to come: Believe me, beloved, Si fieri poteſt me pro vobis certamen bene gerere, vos autem bene geſtae rei praemia ferre, nunquam profectò vobis tantum turbationis ingererem; ſed non licet boc nobis, non licet inquam. Chryſoſtom. de virtut. & vitiis ſermo. If it were poſſible for me to undergoe the Combate, and you to beare the Trophies of the victory, I would not put you to ſo much trouble. But this may not be, this may not be, for every one muſt live by his owne faith, and paſſe to heaven by his owne piety and obedience: It is neither bought nor borrowed oyle in our Lamps will ſerve to enter in with the Bridegroome.

To Iſrael,] The ſecond perſon to whom, as the Subject, to Iſrael; that is, to the whole people who were lately delivered out of Captivity, and now enjoyed their Land, and the liberty of Religion: and as men not ſufficiently inſtructed under the rod and croſſe, or forgetting their former calamities, returned to their former corruptions and ſinnes, whoſe ſinnes were the worſe by that they had received, and made the more inexcuſable; when they ſhould have beene bettered by his mercies, they grew worſe. By Iſrael he underſtands the whole company, both Prieſt and people, calling it Iſrael, which for diſtinction was before called Judah, after the rent happened betwixt the ten and two Tribes, Judah and Benjamin, and ſome of Levi to the houſe of David, and the reſt to Jeroboam; for the ten tribes by Salmanaſſor were ſo led into Captivity, that they never returned; he now called theſe two Tribes by the old and wonted name: To Iſrael then his owne people, choſen out of the world, yea, reſerved to himſelfe from thoſe ten Tribes, thus ſpecially beloved, he ſends, though with griefe thus threatning.

God will puniſh his, Doctrine. even his owne for their ſinnes and offences, how deare ſoever they be unto him; it is indeed his love unto them that he will paſſe by many infirmities and weakneſſe in them, as Matth. 7.18. but yet ſinnes of greater nature, habit, and cuſtome he will not paſſe by unpuniſhed, 2 Sam. 7.14.18. not onely the threatnings, but the execution of many afflictions and plagues recorded in the Word, upon the whole Church of Iſrael, upon particular perſons, on Moſes, Numb. 20. on Miriam, Numb. 1. David often, and other the good Kings who were puniſhed, proves this manifeſtly.

Becauſe hee loves his owne, Reaſ. 1 therefore will hee correct and puniſh them; for the ſparing of the rod is hatred, not love;Nulla ira, magna ira. the fondneſſe of affection, not the favour of judgment, Prov. 13.24. It is love becauſe of that 1 Cor. 11.32. when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world.

Becauſe he would be juſtified, Reaſ. 2 not as wiſdome of her children onely, but even of wicked and enemies; for if he ſhould ſpare his owne, then would they ſay, God were wicked like them; as the wicked when he ſpares themſelves, ſay Pſal. 50.21. hence was the death of Davids child denounced, and performed to prevent or to ſtay the blaſphemy of the wicked, 2 Sam. 12.14. as he inſinuates in his Pſalme of Repentance, Pſalme 51.4.

Becauſe he may manifeſt his hatred of ſinne, Reaſ. 3 when he puniſheth it not in thoſe that are wicked onely, whoſe perſons he may ſeeme to hate, but in thoſe that are deare to him.

If God will, and muſt deale thus with his owne, Ʋſe 1 generall and particular, let the whole Church and every member thinke of it, that they be not deceived, as if to them there were no feare of judgments and puniſhments, though they feare not ſinne, becauſe they are his: It is ſuch a corruption and deceit, that may ſeize upon thoſe who are his, even truely his, though uſually they are deceived by the ſleight of Sathan, whom he hath before deceived with another, perſwading them they are gods when they are not; for commonly none ſo confident as thoſe, none ſo bold as theſe blind byards; but whoſoever he is that is tainted with this, let him know, that as the Huſbandman preſerveth the ſheepe of his paſture in a moiſt yeare from rotting in the heart and liver, when they are a little tainted, by the ſalt waters of the Sea: ſo may he be recovered and preſerved by thoſe waters of the Sanctuary, even by thoſe ſalt waters; when the ſtreame runnes thus, that he will not, nor he hath not ſpared thoſe who are as deare to him as the apple of his eye, (untoothſome happily may they be, but without doubt wholeſome they are) let no Church then truſt in lying words, Jer. 7.4. if they continue in their wickedneſſe, verſ. 9. and make his houſe a den of theeves, verſ. 11. but let them know he ſees it, and goe to Shiloh, verſ. 12. and other Churches, and ſee what he hath done to them, and the like will he doe to it, verſ. 14. Let no particular man thinke he may ſinne, as preſuming he is Gods; for if he ſpared not Moſes, Miriam, David, and others, how him? could they not have challenged more than he? or is it not likely that God would have ſpared them as well as he? Let him thinke of that to Solomon: I will be his Father, and he ſhall be my ſonne; if he commit iniquity, I will chaſten him with the rod of Iron, but my mercy ſhall not depart from him, 2 Sam. 7.14, 15. if God make it true in him, it is the beſt he can looke for. If any aſke, what benefit it is to be Gods? I anſwer, much every way; as that God will paſſe by many infirmities of thine when thou ſerveſt him, many ſinnes of paſſion when they are not continued in: Have you not heard of the patience of Job? Againe, is it no benefit to be his Fathers Heire, unleſſe he may be ſuffered to doe what he liſt without controlement or correction? Beſides, even this is a benefit; for if that be true, Let the righteous ſmite me, and it ſhall be a kindneſſe, Pſalm. 141.8. much more this, when that we are chaſtned, that we may not be condemned, 1. Cor. 2.32.

This may ſerve for comfort when affliction and puniſhment is befallen one who is his. Ʋſe 2 In ſuch a condition a man is ready to faint, and his heart to faile him for feare, as if God had utterly caſt him off; but it riſeth from the ignorance of this, that God hath and will afflict his children, and becauſe they have not beene experienced under the hand of God. A child when he is young and tender, not acquainted with his Fathers threats and corrections, no ſooner ſees his father lay hand upon rods, but feares he hates him, but a little uſe under this teacheth him there is indeed love where hatred is in ſhow; And ſo with them, but they muſt learne this, that their hearts may reſt upon it, as the Arke did ſtay upon the mountaine of Ararat, after it had floted a long time upon the waters, ſeeing he afflicts his owne, yea more than the wicked in this life, and yet ſtill his people.

Iſrael having forgotten their late miſeries and calamities, the ſence and feeling of them being worne cleane out of memory, they returne againe to their former corruptions and ſinnes, and are newly threatned with other, and more heavy judgments.

If men, Doctr. many or few, a County or City, one or a company, after they have beene delivered or freed from ſome calamity and judgment, doe forget it, paſſing it over without profit, and returning to their ſinnes and corruptions againe, they are in danger of new, and more fearefull judgments; for he did this to the greene tree, what will he doe to the dry? if to the naturall Olive-tree, what can the wild Olive looke for? This is manifeſt by Eſay, who reproveth the people becauſe they profited not by former judgments, but remained obſtinate, and in their ſinnes, Chap. 1. ver. 5. ſpecially verſ. 21, 22, 23. How is the faithfull City become an Harlot, it was full of judgment, and juſtice lodged therein, but now they are murtherers; thy ſilver is become droſſe, thy wine is mixt with water, thy Princes are rebellious, and companions of theeves; every one loveth gifts, and followeth after rewards; they judge not the fatherleſſe, neither doth the Widows cauſe come before them: whereunto he addeth, therefore ſaith the Lord God of Hoſtes, the mighty one of Iſrael, Ah I will eaſe me of my adverſaries, and avenge me of mine enemies, verſ. 24. To this I adde Eſay 12.9.17.21. inferred upon verſ. 13. manifeſt by Deut. 28.45. Jerem. 5.3. John 5.14. An example of this alſo the Ninevites may be, comparing together the Prophecies of Jonah and Nahum.

Becauſe it cannot be equall and right, Reaſ. 1 that God ſhould goe away and give over, as overcome by the obſtinacy and ſtubbornneſſe of men; that were as if a Prince ſhould give over a Rebell, becauſe he were not able to ſubdue him with a ſmall company, and not gather more forces, it were too much indignity and diſhonour: So in this; for God ſtriking for ſinne, muſt not lay downe his Armes, till the Rebells come in, as Joab gave not over the ſiege of Abel till Shebaes head was given him, 2 Sam. 20.22.

Becauſe it is dangerous for a people to harden them in their ſinnes, Reaſ. 2 for if becauſe ſentence againſt an evill worke is not exeted ſpeedily, therefore the heart is fully ſet to doe evill, Eccleſ. 8.11. if the deferring be thus dangerous, what is the removing, and not renewing, or doubling the judgment? it hardens men.

Becauſe he muſt doe it whether his owne or not; Reaſ. 3 if his owne that he may cure them, as Phyſitians or Chirurgians double the doſe of their medicines, and uſe more violent meanes when they finde the body hard to worke upon, the diſeaſe more ſetled: ſo the Lord when he findes his owne more obſtinate, if not his, that he may conſume them, and ſhew his power upon them, that he is able to abaſe and deſtroy every one that is obſtinate againſt him.

Learne then to feare before God, Ʋſe. and to profit under his hand, to turne unto him that ſmites us, and to ſeeke the Lord of Hoſtes, leſt otherwiſe God be provoked to cut off from us head and tayle, branch and roote in one day, Eſay 9.13, 14.

By the miniſtery of Malachy, or by the hand of Malachy] The third perſon is the Inſtrument, and by his hand, that is by his worke and miniſtery: ſome thinke it is ſaid rather by the hand than the mouth, to ſhew how uncorruptly hee delivered this; and not by the mouth, becauſe the mind and mouth are more apt to corrupt a meſſage than the hand which carrieth ſealed letters. But without oppoſition, I take it to be the phraſe of the Scripture, to note the Miniſtery of him and others, as 1 Sam. 11.7. and 28.17. The Lord hath done as he hath ſpoke by my hand; Malachy ſignifies my Meſſenger, or my Angell, whence riſeth the errour of Origen, as Hieronimus in hunc locum, that an Angell came, and tooke the ſhape of man, and delivered this. But Hierome ſhews that the nature of a perſon is not to be taken notice of from the notation or Etymologie of his name, for then, whereas Hoſeah ſignifies a Saviour, and Joel the Lord God: theſe ſhould not be men, but Angels, or the Lord, or the Saviour of the world; which if it follows not, then not this: But whether he was Mordecai, as ſome thinke, or Ezra, as moſt, it is not certaine: the conjectures of men for the latter are probable, but eaſily anſwered: It is ſafer to content our ſelves with that which is revealed, than raſhly or ſlenderly to affirme any thing in ſo weighty matters, eſpecially when it is not ſo needfull that we ſhould enquire into it; whether hee had his name from his birth, or circumciſion, or it is a name of office, it is not knowne. It hath ever beene thought a vaine curioſity to make enquiry for the Meſſengers name and title, when the meſſage is moſt certaine, Judg. 13.18. as here it is by the teſtimony of the New Teſtament. There were in the Church three ſorts of Prophets, ſome that were to be perpetually in it, and to exerciſe a perpetuall office to anſwer men when they enquir'd of them after the cuſtome of time, and manner, as Samuel, Hoſea, Eliſha: Some for a time, both for this, and alſo to ſtand up in Gods perſon, for ſome particular thing to fore-tell it, which being done, they ended their office; as Amos, who propheſied for two yeares before the Earthquake. Thirdly, ſome, who were onely once to propheſie and fore-tell things, which done, their office ceaſed; as Jonah to the Ninevites, Abdias to the Edomites, and of this ſort is our Prophet.

God in revealing his will, and publiſhing of his heavenly riches, Doctrine. the myſteries of Chriſt and his Salvation, hath and doth ordinarily uſe the miniſtery of Man; ordinarily I ſay, becauſe at ſome time he hath uſed Angels to ſome particular and upon extraordinary occaſions, yet never ordinarily and generally in an ordinary eſtabliſhed Church, but alwayes the miniſtery of men, which thing is witneſſed by the teſtimony of all times, and all Churches, as well in the Stories of the Scriptures, as other Prophets, Prieſts, Apoſtles, Miniſters: How often that in the Old Teſtament, I roſe up earely, and ſent my Prophets: In the New, as they were men imployed under Chriſt, Epheſ. 4.8. We have this treaſure in earthen veſſels, 2 Cor. 4.7. and we are Embaſſadors for Chriſt, 2 Cor. 5.20.

Becauſe Angels preſence would have beene fearefull, Reaſ. 1 as Luke 1.12. and ſo unprofitable their Miniſtery, for things would have paſſed away as they heard it; for feare breeds ſuch a laſſitude in the joynts, that man lets that goe he ſeemed to hold; ſo of the mind.

To honour the nature of man; for if to be mans, Reaſ. 2 much more Gods Embaſſadour: He could have done all by an Angell,Poterat uti que per Angelum omnia fieri; ſed abjecta eſſet humana conditio, ſi per homines hominibus Verbum ſuum adminiſtrare nolle videretur. Aug. De doctr. Chriſtiana, lib. 1. praefat. but the humane condition had beene vilified, if he had ſeem'd not to adminiſter his Word by men unto men.

Becauſe the meſſage rather than the meſſengers ſhould be regarded, Reaſ. 3 and if any thing be effected, it might be given to the power of God, and not the meanes. If hee had not ſent it in earthen veſſels, but by ſome glorious Angell, they would have left the thing, and have worſhipped the perſon, Revel. 22.8. or if any thing had beene wrought, they would have attributed it to the power of the meanes, not to God: but that they ſhould not, he thus diſpoſed, 2 Cor. 4.7.

This ought to be matter of encouragement to the Miniſters of God, that their labour in preaching, Ʋſe 1 and performing the worke of their Miniſtery be not tedious unto them, when it is ſo thankleſſe an office unto man, and the more they labour in it, the leſſe they partake of their double honour, 1 Tim. 5.17. nay, full of contempt, and as Jeremy 20.7, 8. yet they ſerving the Lord in their Miniſtery, he vouchſafing them that honour, ought to ſwallow up all theſe, knowing that we are not to be aſhamed of the Goſpell of Chriſt, becauſe it is the power of God to ſalvation, Rom. 1.16. and whoſoever ſhall finde it, and receive it by them to beleeve, beautifull ſhall their feet be unto them, though others charge them as Pharaoh did Moſes, that they ſee their face no more. But if none will, yet he will not ſuffer them to goe unregarded, becauſe he hath ſet them on worke, they are his Miniſters, as Eſay 49.4, 5. I ſaid I have laboured in vaine, I have ſpent my ſtrength for nought, yet ſurely my worke (or my reward) is with my God: And though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord.

To teach men not to be offended, Ʋſe 2 or baſely to accompt of the miniſtery of the Word, and the myſteries of Salvation, becauſe they are brought unto them in ſuch earthen veſſels by ſo weake meanes; for it is the worke and word of the Lord, howſoever by the miniſtery of man, weake and baſe. Was it that he wanted glorious Angels that he uſed not them? he had thouſand thouſands of them, but for mans infirmity: Was it that he had no power over the Kings and Nobles of the Earth, that hee imployed not them? if he had ſpoken the word, they could not have reſiſted: He that had David a Prophet, and Solomon a Preacher, though not ordinary, could have made them and other Princes ordinary Preachers and Miniſters, but their greatneſſe would have obſcured his power. Why then hath he choſen meane men? That the baſeneſſe and meane condition of the perſon might give place to his glory, that men might not dote on the perſon, but delight in the miniſtery and meſſage; therefore as Princes ſhut up their treaſures not in goodly and ſumptuous cheſts, but in caſkets of no price, and of baſe matter, to deceive the theefe, and to convay it whither they would have it: ſo God theſe, to lay a ſtumbling blocke to the reprobate; but as many as are called and choſen, to make it the power of God and the wiſdome of God to them.

Nihil adeò eſt quod obduret mentes hominum, quàm ſimplicitas divinorum operum, quae in actu videntur, & magnificentia quae in effectu repromittitur. Tertul. De bapt. lib. cap. 2.

Ipſi miramur quia credimus; caeterùm incredulit as miratur, non credit; miratur ſimplicia quaſi vana, magnifica quaſi impoſſibilia. Idem.

There's nothing that ſo much hardens mens minds as the ſimplicity of Gods workes that are ſeene, and the greatneſſe of the efficacy which is promiſed, when as to the godly it is farre otherwiſe. They are marvellouſly wrought upon by them, becauſe they look to him who workes by them; here is the difference of faith and infidelity, beleevers and infidels. We wonder becauſe we beleeve; incredulity wonders, but beleeves not; it wonders at ſimple things as if they were vaine, at great things as if impoſſible.

Wee are the Miniſters of God, Ʋſe 3 and your ſervants for Jeſus ſake; that we bring to you, is the meſſage and commandement of God. Looke that ye receive not us, if ye can dis-joyne us and our meſſage; but that we bring, heare it, beleeve it, obey it. That we have delivered, that we doe and ſhall deliver as his commandement, his will: Looke therefore to it, that you receive it, for it both you and I muſt give an account; I, for the faithfull delivery of it, you for the fruitfull receiving of it, both of us for the carefull obeying of it. Let no man thinke much I call ſo much for hearing and obeying, when there is in the moſt ſtill performance with the leaſt, and ſcarce with the leaſt. Tell me, when you lend your money, doe you not put your Debtor in minde of it when you meet him? ſo doe we, and ſo muſt I doe; for I feare leſt in that day I heare that, Matth. 25.26. Thou wicked and ſlothfull ſervant, thou oughteſt to have put my money to the exchangers, that at my comming I might have received mine owne with uſury. I have often put forth Gods ſtock unto you, you muſt pay uſury. Ʋſura vero eſt auditae monitionis per opera exhibitio: Your uſury is to witneſſe your profitable hearing by your workes. See then that you obey and doe, that as Nathan ſaid to David, 2 Sam. 24.13. ſo I may to you, Now adviſe and ſee what anſwer I ſhall returne to him that ſent me.

The burden by the miniſtery of Malachy,] Malachy muſt carry to this people a burden, not onely things acceptable, but diſpleaſing and grievous.

The Miniſters of God muſt not onely ſerve him in preaching the Goſpell and comforts, but alſo threatnings and judgments.

VERSE II.

I have loved you, ſaith the Lord, yet yee ſay, Wherein haſt thou loved us? Was not Eſau Jacobs brother, ſaith the Lord? yet I loved Jacob.

I Have loved you ſaith the Lord,] The ſecond part of the Chapter is the matter and Propheſies conſiſting in two parts: on Gods expoſtulation with the people and Prieſt for their ſinnes, and his judgments againſt them for thoſe ſinnes. The firſt is hence to the 9. verſe. Their ſinnes are two: ingratitude, contempt of him, and corruption of his worſhip. The 1. to the 6. verſe. Their ingratitude is expreſſed, that they did not acknowledge nor account of his love, nor yet of his benefits, the fruit of his love, which hee had from time to time beſtowed upon them, that they might by the greatneſſe of the one, or by the weight of the other, be drawne to performe the duties of Piety unto him their God and King, who had deſerved ſo well at their hands and of them. Firſt for his love.

I have loved you,] A ſpeech ſpoken with affection, ſpecially by valuing his love, and diſdaining to have it ſo neglected of thoſe upon whom he had beſtowed it. Some thinke it is a ſpeech imperfect, broken off, and interrupted with griefe, when he would have added more. I have loved you; griefe not ſuffering him to ſpeake more. The ſupply may be, I have loved you alwayes, but you acknowledge it not, neither anſwered me with love againe, but for this repayed me with ſinnes.

Love given to God, ſignifies not a paſſion nor affection, for there is no ſuch thing in God. Ira Dei non perturbatio animi ejus, ſed judicium quo irrogatur poena peccato. Auguſt. of the anger of God. De civitate Dei, lib. 15. cap. 25. So of this, it is no paſſion, but his free election to beſtow, yea, an actuall giving to them the adoption of ſonnes and eternall life. For God is ſaid to be angry, when he doth that which commonly men doe when they are angry; and to love, when he doth that which men doe when they love. Now this cannot be underſtood of his generall love, of which all are partakers, men and Angels, bleſſing, preſerving, ſuſtaining them: for then were it no great matter that he affirmes here to his. But of a ſpeciall love, that is, his chooſing of them to be ſonnes, and to beſtow on them eternall life. I have loved you, that is, I have choſen you to be my people, and I will be your God; to be my children, and I will be your Father, and to give you the inheritance of ſonnes, than which what can be greater? Hierome thinkes he denies now to love them, becauſe he uſeth the preter-tenſe. But it is no rule, when as the pretertenſe doth often include the preſent, Rom. 1.24. Pſal. 1.1.

The firſt ſinne reproved is unthankfulneſſe, the reproofe being covertly inſinuated, rather than openly ſet downe, under the recording and recalling of Gods love and the fruits of it, whereof they had beene partakers. Hierome obſerveth here, leſt the puniſhment ſhould ſeeme unjuſt, and God ſhould without cauſe afflict them, and lay the burden upon them, he addeth the reproofe of their ſinnes. Hence we may obſerve.

The puniſhing and afflictions comming to men, Doctr. 1 are cauſed by their ſinnes. Hoſea 14.1. Thou haſt fallen by thine iniquity.

Now to the ſinne here reproved in particular, Doctr. 2 which is unthankfulneſſe. Ingratitude and unthankfulneſſe unto God for his love, and the fruits of it, the bleſſings men receive, either ſpirituall or temporall, is a very great ſinne. So the Lord ſhews it here by his Prophet, when he puts it in the foremoſt of all other ſinnes in this people, and as the principall which makes him threaten this burden unto them. So Iſaiah 1.2. ſets it before all other ſinnes. It is by the Apoſtle put among the ſinnes of the laſt dayes, when iniquity ſhall get the upper hand, and muſt abound, 2 Tim. 3.2. This ſinne is committed five waies, or there are five kinds or degrees of unthankfull men. Firſt, when men doe not acknowledge God as the Authour and giver of their benefits and bleſſings, but finde out others, as Hoſea 2.8, 9. Shee knew not that the Lord gave her Corne. Secondly, when men doe forget him and his benefits, againſt which David laboured. Pſal. 103.2. Bleſſe the Lord, oh my ſoule, forget not all his benefits. And confeſſed among ſinnes, Pſal. 106.7. our Fathers remembred not the multitude of thy mercies. Thirdly, when they doe not give him praiſe in word and affection, doe not utter it before men. Such were the nine Lepers. Fourthly, when not onely theſe, but recompenſe him evill for good, as that, Iſaiah 1.2. I have brought up children, and they have rebelled againſt me. Deut. 32.5, 6. Fiftly, not faulty in any of theſe, but doe not walke worthy of ſuch mercies, when he doth not render according to the benefit done unto him, as it was ſaid of Hezekiah, 2 Chro. 32.25.

Becauſe the contrary is a duty ſo often commanded, Reaſ. 1 and ſo earneſtly call'd for in Scripture, even in every thing. 1 Theſſ. 5.18. In all things give thankes, for this is the will of God in Chriſt Jeſus towards you: Then the other muſt needs be a ſinne.

Becauſe the Saints of God have much laboured againſt it in themſelves and others, Reaſ. 2 which they doe not, but that which is evill and ſinne.

Becauſe the contrary is the honouring of God, Reaſ. 3 the crowning of him, and the araying of him with honour and glory. Pſal. 50.23. Who ſo offereth praiſe, glorifieth me. Then this is a great diſhonour, and then 'tis evill. That which is againſt the Crown and dignity, ſpecially immediately of a Prince, is heinous and grievous.

This being ſuch a ſinne, thus committed, Ʋſe 1 argues our age guilty before the Almighty; ſome one way, ſome after another; yea, who can ſay, I am free? Many, and the moſt receive and devoure daily the bleſſings of God, and know not, or acknowledge not that he gave them, but thinke they come naturally or by friends, or by their owne labour, and ſo as Habacuck 1.16. Therefore they ſacrifice unto their net, and burne incenſe unto their yarne, becauſe by them their portion is fat, and their meate plenteous; and ſo commit Idolatry with their friends, with the earth and heavens, with their labours and hands. But ſay they be ſo farre inſtructed that they confeſſe him the giver, yet how ſome have forgotten him and his benefits. A ſecond brings the oblivion of the firſt, a third of that, &c. As one naile drives out another, but an affliction makes all to be forgotten: as with men, one injury they doe us, makes us forget they ever did us good. But ſay benefits be remembred, and oftentimes ſpoken of, yet not ſo much as the afflictions and troubles: or if at one time many words to expreſſe the paſſion in ſuffering, few in receiving; or if of them, yet as Courtiers bragge of the Kings favour, as Haman, Eſter 5.11, 12. more to magnifie himſelfe than the Kings liberality: for a long ſtory they will tell you of their wealth, and honour, and children, and ſuch like; but a few words, and that very unſavourily will they drop out of praiſe to God. They make not their Song or Pſalmes of thankeſgiving as the faithfull have done. But if any can plead not guilty here, and be culpable in none of theſe, yet his unthankfulneſſe appeares that he ſtill remaines in his ſinne, and rebells againſt the Lord; not onely offending him, but by thoſe things he hath received from him: more than any married and modeſt woman will doe to her huſband, by the Rings, Chaines, Bracelets, Apparrell, and ornaments he gave her to adorne her, ſo ſhe might be acceptable to him; not that ſhee ſhould give to an adulterer, to entice him to folly. And yet what elſe doe many, but by their riches and honours, their health and beautie, by their ſtrength and valour, and ſuch like, diſhonour him? By their riches they waxe proud againſt God, by their honours and high places they oppreſſe others without feare: health makes them ſtudy the adorning and trimming of the body, by their beautie they entice others, by their valour they contemne others, and like mighty Nimrods they tyrannize in peace and warre: ſo that God for all his coſt hath not Grapes, but ſower Grapes, as Iſaiah 5. But ſay that herein they are not to be charged, yet are they ungratefull, becauſe they have not walked worthy of ſuch benefits, becauſe they have not rendered according to their reward, and every benefit hath not beene anſwered with obedience, and more care to pleaſe God.

To teach every man to labour to ſee and know himſelfe guilty of this ſinne, Ʋſe 2 to humble himſelfe for it, and repent of it, as of one of the greateſt ſinnes he hath, and the greater, as in the degrees he finds himſelfe guilty of it. Now becauſe there neither is, nor can be true repentance where there is perſeverance in it, nor unleſſe it be forſaken, and the former good acted; for he is ungratefull, that is not thankfull; as he is wicked, that is not juſt; the contrary evill is ever where the good is not, where and when it ought to be. Therefore muſt every one labour for the good, and ſtrive to be thankefull, to acknowledge, to remember, to praiſe, to abſtaine from evill, to reward with all good offices for ſuch great kindneſſe: Hee muſt ſtirre up the beſt inſtrument that he hath to praiſe the Lord, whoſe nature (as one ſaith) is ſuch,In conferendis beneficiis eſt liberaliſſima, ita in gratiarum actionibus repoſcendis eſt avariſſima. that in conferring of benefits hee is moſt liberall, and moſt covetous in requiring acknowledgment. This is moſt acceptable to him, like the ſcent of all ſacrifices, Levit. 3.16, 17. Let it repent us that we have deprived him of ſo much as is due to him, and now ſtrive to it, ſinging the ſongs of thankeſgiving with cheerefull hearts when hee calls us to it, not loving him otherwiſe than hee hath done us, both in word and deed: ceaſing to grieve him, ſeeking to pleaſe him, and to recompence as he hath rewarded us. Et ſi gravia praeterierunt, tamen gravium memoria ne praetereat; non ut doleamus, ſed ut gratias agamus. Chryſoſt. Hom. 12. ad popul. Ant. But Hom. 25. Vera gratiarum relatio haec eſt, cum haec agamus unde Deus glorificari debet, cum ea fugiamus à quibus jam fuimus liberati. Nam, cum Rege contumeliis affecto, cum poenas luere deberemus, honorati fuiſſemus, & mox iterum affeciſſemus contumelia, tanquam ingratitudinis extremae rei, maximam merito poenam, & priore multo graviorem dare deberemus. Whereas on the contrary, to be truely thankefull, is a great treaſure, it is the way to more riches, becauſe a man doth anew draw at the Well of Gods bounty; for to him that hath ſhall be given; if hee uſe it for his Maiſters glory: and the evill avoided which elſe would come upon them.

I have loved thee,] This is underſtood not of his generall love, but his ſpeciall, and that after a ſpeciall manner: not ſuch as he loves whole mankind by, but ſuch as he loves his Church by. The love of a whole Family, of his Spouſe and children is different, one more excellent than other, and ſo both more ſpeciall and more excellent.

God, hee loves his Church with a more ſpeciall and excellent love, than he loves either all creatures, or all mankind. So here, Doctr. Amos 3.2. Exod. 19.5. Now therefore if yee will heare my voice indeed, and keepe my Covenant, then yee ſhall be my chiefe treaſures above all people, though all the earth be mine: where the learned take the word to ſignifie, a people of a precious treaſure. The Septuag. read 〈 in non-Latin alphabet 〉 , a peculiar people. Tit. 2.14. Now 〈 in non-Latin alphabet 〉 , est theſaurus prae aliis electus, and ſo it is more excellent, and more deare and precious in Gods ſight: theſe were for themſelves, and the Type of others. Hence is that, 1 Pet. 2.9. Ye are a choſen generation, a peculiar people. Things elected are more ſpecially loved; hence are thoſe compariſons to ſet forth this love, that he is the Head of his Members, the Father of his Children, the Huſband of his Wife. The Members are better affected than excrements, the Children than ſervants, the Wife without compariſon, as himſelfe is one fleſh.

Becauſe love, Reaſ. 1 precious and excellent love is diſcerned by the things which proceed from love, that are given and beſtowed upon the beloved: for he loves, who beſtowes meate and drinke and apparell; but he more, that provides land, inheritance,Non tam à veris rebus ſomnia ſuperantur, quàm haec terrena ab aeternis illis abſunt. Chryſoſt. da. virg. and layes up treaſure, and gives knowledge and education. The ſervant is provided for, the Child much more: ſo the things God gives being more excellent, ſpirituall, Salvation, things belonging to it; but to others earthly things onely, 1 Cor. 9.11. There is a three-fold ſtate of man, as Divines ſpeake of him: Eſſe, bene eſſe, optimum eſſe. Firſt, naturae, ſecondly, gratiae, thirdly, gloriae. The firſt of generall love, the two laſt of ſpeciall love, which being thoſe God gives his, and his onely; then is it with a more ſpeciall love he loves them.

Becauſe it is more conſtant and perpetuall: Reaſ. 2 for the generall love of mankind is terminated not with the Sunne and Moone onely, but with their breaths; they part with their lives and his love together, but theirs is for ever, and then ſpecially is manifeſted when life is ended. That in life was but a pledge and earneſt of the other, a penny to one hundred pound, or an Angell to a thouſand pound, a bargaine of it.

Becauſe in generall love onely, ſua dat, Reaſ. 3 his bleſſings and outward benefits: but in ſpeciall, ſe dat, he gives himſelfe. Hoſea 2.19. Now as that of Samuel is true, 1 Sam. 15.22. Obedience is better than ſacrifice, becauſe in obedience a man gives himſelfe to God, but in ſacrifice he gives but of his, as Cain of the fruit of the ground. Abel of the firſt of his ſheepe, and of the fatteſt of them; ſo in this.

This ſhould provoke every one to labour for this love, Ʋſe 1 being ſo ſpeciall and ſo excellent: rare things are deare, and deſired; the more rare, the more deare, and more deſired; but when they are rare and excellent, very precious then moſt of all; ſuch is this love. But how may we get this? Labour to be his, and his children, and Church, ſo we all are. But he is not a Jew that is one outward. But how may we know that we are his, and have love? How doe commonly men know they have the generall love, and whence is their generall bragge of it? If they have the fruits of his love, peace, proſperity, riches, &c. So in this, if they have ſpirituall graces, as true ſaving knowledge, faith, ſanctification, love, meekneſſe, zeale, which are the fruits of his ſpeciall love, Eccleſ. 9.1. No man knows either love or hatred by all that is before us. They are things within us which muſt manifeſt that to us; for theſe then muſt we labour that we may know we have it.

This muſt teach every one to be more thankfull for this than he or others would be for the generall: Ʋſe 2 the thankfulneſſe is to anſwer his love with obedience, to heare and obey, Exod. 19.5. Now therefore if ye will heare my voice indeed, and keepe my Covenant, then ye ſhall be my chiefe treaſures above all people though all the earth be mine. The fruits of the generall love of God will require this, and the more fruits, the more obedience: He that hath received ſomething, though with the leaſt, owes the moſt he can doe; how much more he that hath more houour, credit, riches, &c. Ought to performe more obedience, be more zealous, religious, holy; as Auguſt. Surgunt indocti & coelum rapiunt, &c. If for theſe common bleſſings and love, how much more for the fruits of ſpeciall love and it? If to whom much, of them much in the former; how much more in this? and of ſuch as have his ſpeciall love, he looks for obedience and honour, wherein is their thankfulneſſe. The Courtier that is advanced above others, ought to be more reſpective of the Prince and his will, and with more care and cheerefulneſſe performe all obedience, and the duty of his place than others. He that hath his life, liberty, and living given unto him when all was loſt, if he ſhall not, if he ſhould not reſpect him, every tongue would be ready to condemne him: But if he ſhould be made heire to the Crowne, if his iſſue faile, or hee have no child, then more. So in this; and this not being, nothing wil more prove that they are not that they would ſeeme to be, and that they have not that they braggeon.

This is matter of comfort to as many as are indeed his, Ʋſe 3 beloved of him, they may be ſure they ſhall lack nothing that is needfull and good for them: for if he love them thus ſpecially as his owne, God is faithfull to provide for his owne; for, as Rom. 8.32. who ſpared not his owne ſonne, but gave him for us all to death, how ſhall he not with him give us all things alſo? how much more readily will he give us other things, when he hath given us himſelfe, and hath married us to himſelfe? Will a father ſee his child to want? will a huſband let his wife want when he is rich and able? if they ſhould, yet will not God. Iſaiah 49.15. Can a woman forget her child, and not have compaſſion on the ſonne of her wombe? though they ſhould forget, yet will I not forget thee: therefore they may beſt have their converſation without care or covetouſneſſe; they need not ſweare or deceive for gaine, oppreſſe, or offer injury to provide for themſelves; they need not prophane the Lords day, nor uſe unlawfull meanes to lay up for another time to come: for hee that doth ſo ſpecially love them, and hath laid up ſo great things for them, and given them the pledges of them already, and the earneſt of ſuch infinite things, how will not he take care of them to provide neceſſaries for them. He that in his generall love feeds the Ravens, the Lions, and Leopards; makes his raine to fall, and his Sunne to ſhine upon the wicked, and fills their bellies with his hid treaſures; what will his ſpeciall love make him to his owne? but many of his are often-times ſcanted. So the Phyſitian keeps his patient at a ſtrait diet, when full diſhes are hurtfull unto him. And God often-times gives not riches, becauſe when they be humanae miſeriae remedia, the remedies of humane miſery, they will make them inſtrumenta voluptatis aut ſuperbiae, the inſtruments of pleaſure or pride, and he knows their hearts better than themſelves. But they often want much, and have ſcarce to ſatisfie nature, when the wicked have abundance; but their water and browne bread makes them looke as well as all the full diſhes of the wicked; as it was with Daniel and his fellows. And the prodigall ſonne had little to refreſh him, when his fathers ſervants had bread enough, becauſe he abuſed his former portion, and runne from under the protection, and out of his fathers houſe. So with them: At his returne he had the fat Calfe killed for him, and apparrell and ornaments given him fit for a ſonne.

To admoniſh every one that is his, Ʋſe 4 to looke for more correction than others if they provoke him; for more love, more of the rod; more affection, more affliction; the more ſpeciall love, more ſpeciall and more ſpeedy correction. This uſe made Amos of it, Chap. 3.2. You onely have I knowne of all the families of the earth, therefore I will viſite you for all your iniquities. Heads of families correct all, and moſt where they love; children before ſervants, and of them, thoſe they love, if their love be with judgment, and not blinded with affection.

Wherein haſt thou loved us?] Some take this to be a kind of prevention: the Prophet knowing what this people would ſay, thus accuſed, for themſelves, he prevents; Yee will aſke me wherein I have manifeſt any love unto you? my anſwer is ready, and the proofe manifeſt. Was not Jacob brother to Eſau? but theſe are more likely to be the words of the people, for ſo their ingratitude rather appeares, that they would not acknowledge the love of God, but ſome of infirmity, ſome of malice and contempt ſpake thus, Wherein haſt thou loved us? In what ſpeciall benefit haſt thou ſhewed thy love unto us? Cyrill ſuppoſeth that it is likely they remembred the late captivity and calamity God had brought upon them, which did ſo ſticke in their mindes, that all the good God did unto them before and ſince, ſpecially ſpirituall, could not make them acknowledge he loved them.

The corrupt nature of man is hardly drawne to confeſſe and acknowledge ſinne, Doctrine. and himſelfe guilty of ſinne; but will doe any thing, accuſe God or man, or any other thing to cover their ſin. This people is a manifeſt proofe of it here; and ver. 6, 7. and Cap. 2.14. and 3.7, 8. Job 31.33. If I have hid my ſinne as Adam, concealing mine iniquity in my boſome. Trem. more hominum, noting the corruption of man to hide and cover it. It is manifeſt by Adams accuſing Eve and God, and Eve the Serpent, to cover their ſinne, Gen. 3.12, 13. Achan, Joſhua 7. who covered it till God had found him out. Saul, he covered his by accuſing of the people, 1 Sam. 15.13, 14, 15, 20, 21. David, 2 Sam. 11.6. &c. yea, even when Nathan came to him, Cap. 12. who might, if he did not, take the Parable to himſelfe, before it was applyed by Nathan. The Prieſts, Matth. 27.4. Gregory; They are like the Cuttle-fiſh, that when he perceiveth men goe about to take him, doth ſo dye and colour the water about her with a kind of blacke moiſture, that a man cannot tell where to have her: ſo theſe, and ſo others, either by denying, as Matth. 25.44. by defence, as Jonah, Jonah 4. by cautelous anſwer, as Gen. 4.9. by a good purpoſe, as Gen. 20.6. by putting it off to others, Adam to Eve.

Becauſe ſelfe love beares rule and ſway, Reaſ. 1 which will make him ſo cover his ſinnes, Job 31.33. If I have hid my ſinne as Adam, concealing mine iniquity in my boſome. The latter part Tremel. reads, Abdendo ex dilectione mei iniquitatem meam. And this is to avoid both puniſhment from God, and ſhame from men; naturally they know God is juſt, and out of his juſtice will viſite the iniquities of men: and they thinke him as man, and that the Proverb is true,Hoſea 12.8. Confeſſe and be hang'd; ſuppoſing he cannot know, unleſſe they diſcloſe. Therefore to avoid his knowledge, and ſo his puniſhment, they willingly ſmother them. Againe, to avoid ſhame from men, becauſe they will even upbraid them with their ſinnes they have confeſſed,2 Sam. 13.13. though happily themſelves more wicked, but more covert. Therefore they would willingly, and by what meanes they can cover them. Oblectat ſanè flagitium, & tamen ipſius rei nomen aures offendit. Chryſoſt. Ser. de virtut. & vit.

Becauſe he loves his ſinne, and is very loath to part with it. Reaſ. 2 Now if he ſhould come to know and acknowledge his ſinne, he muſt forſake it, or elſe men will cry more ſhame, and God will more ſharply puniſh him: whereas all the while he diſſembles his knowledge, he thinkes he is the rather to be borne withall, both of God and man.

How ſhould this be accounted a corruption, when as, Object. Iſaiah 3.9. they are reproved for declaring their ſinne, and not hiding it?

It is one thing to commit ſinne openly, Solut. and as it were without ſhame to profeſſe it;Non confiieri, ſed profiteri. another to confeſſe ſinne with ſhame to himſelfe, and glory to God. It is one thing for Zimri, Numb. 25.6. to manifeſt ſinne, and another for David, when he is reproved by Nathan, to confeſſe ſinne. It is not the ſame: that Abſolon commit ſinne upon the houſe-top ſhameleſly in the ſight of the Sunne, to the diſhonour of God and his Father; and Achan confeſſe that was committed with ſhame to himſelfe, and giving glory to God. To declare ſinne as they did, is the height of impiety; but to confeſſe ſinne as theſe, is the firſt ſtep to piety; and to cover them, gives ſmall hope of recovering them: The ones declaring, and the others cloaking, argue both their corruptions.

Then is the wiſedome of the wiſe but fooliſhneſſe, Ʋſe 1 who think that the beſt guide is Nature, and that a man ſhall never erre if he follow it. Queſtionleſſe it is a marvellous blind guide in all things, and whitherſoever it calls, we are to be jealous and ſuſpicious of it: It will never lead us to any good, but to falſe pleaſures, deceitfull profits, vaine honours. It will either teach us that ſinne is no ſinne, Rom. 7. or leſſen ſinne, or teach us to cover ſin. In the body, and for it, he would be accounted but a ſlender friend and bad counſellour, who ſhould perſwade a man wounded, that it were nothing, or teach him to cover it till it ſo feſter, that the part muſt be cut off, before he diſcover it to a Chirurgian: what a guide is nature then?

To teach every one to ſee and acknowledge the corruption of his nature, Ʋſe 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: Ʋt 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?

Ʋſe 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, Ʋſe 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, Ʋſe 2 and the ſinne of this people, let us ſee our ſelves in them, and examine our ſelves, we ſhall eaſily find this in our ſelves, being all of one metall. Let us learne to mourne for it, and hereafter to ſtrive againſt it, eſteeming and accounting of the bleſſings we have, or taſted in former times, though God have given us worme-wood and gall. If any bleſſing be taken from us, or trouble come upon us, let us be thankfull unto God, and comfortable in the middeſt of other of his bleſſings: and if we be diſcontented, let it be with our ſelves; if we grieve, let it be at our ſinnes, for abuſing ſuch bleſſings, or walking unworthy of them; and therefore hath God taken them from us. In them let us ſtay our ſelves, as Job ſtopped his wifes mouth, Job 2.10. when ſhe moved him to diſcontent and diſcomfort. And in the meane time let us labour for good conſciences and ſound ſpirits, the feeling of Gods favour, and aſſurance of his love; ſo ſhall we beare all our infirmities, Prov. 18.14. And griefe or loſſes to him ſhall be but as ſo many ſparkes falling into the the Ocean. Chryſoſt. de vita recta, Hom. 25 ad popul. Ant. 12.1. d. 2.

Was not Eſau Jacobs brother?] Here is Gods anſwer to their murmuring queſtion, and as it were a plaine deniall of his love, proving evidently to them that he loved them. Now he reaſoneth not from common benefits, as that he had created them, that he preſerveth them, that he gave them health and peace, proſperity and comforts; having brought them from their captivity, and ſeated them in their owne land, &c. but demonſtrated his love unto them from the beginning of their nation, from their Head and Author. You, as ungratefull creatures, will not acknowledge my love, this is your impudency: but ſee, I will make you confeſſe it. And firſt of all to fetch things from the very beginning, Was not Eſau Jacobs brother?] And ſo as if all things be conſidered, no cauſe why I ſhould love one more than other, they were both begotten of one father, both borne in one wombe, both ſucceſſors of the Covenant, both boughes of one roote, both digged out of one rocke; yea, if any priviledge and cauſe of love, it was in Eſau, becauſe he was the firſt begotten; yet I loved and freely choſe Jacob, yea, before he was borne, and hated Eſau. But ſome will ſay, What is this to this people? much every way; becauſe theſe were two nations, that is, the heads of them: ſo that what God did to them, he did to their poſterity. Then it follows to be reckoned as a benefit to them, and ſo proves his love, when he had choſen them, and rejected their brethren, without any deſert of theirs. Then was their ingratitude ſo much the greater, and worthy the reproving.

Was not Eſau Jacobs brother? yet I loved Jacob.] They were in many things equall, and in none Jacob before, but Eſau; yet here is a cloſe preferring of Jacob as chiefe man in the familie, and notable as by ſomewhat in himſelfe to overmatch his birthright, and make him more acceptable, and more allowed of God, which is his piety. The like is Gen. 5.32. Shem is put firſt, though not the eldeſt of the three: for this, becauſe he was greateſt in Gods bookes for his piety. In our common ſpeech we ſo ſpeake, when we ſhew our account of one, ſuch an one, ſuch an Earles or Lords brother; here though we ſpeake of the brother, we imply a greater dignity in the Earle: ſo was not Eſau Jacobs brother? here Jacob is preferred.

They who are in priviledges of the fleſh and worldly reſpects inferiour by much to others, Doctr. are in the account of God not leſſe, but greater, and more honourable, if they have pietie with other vertues and ſpirituall graces, which others are contemners of.

In the propheſie of Iſaiah, the Lord comforts his holy Church, and tells her ſhe is precious in his ſight, and honorable, and that he loves her, Eſa. 43.4. This people, the poſterity of Jacob, were but a neglected people in reſpect of other nations; the Lord found them in a deſert land, in a waſt houling wilderneſſe, not allured to become their Tutelar God by their greatneſſe, or the richneſſe of their Countrey; yet he led them about, he inſtructed them, he kept them as the apple of his eye, Deut. 32.10. The godly are many times as ſtones diſallowed of men, but choſen of God, and precious; as Chriſt alſo himſelfe the Corner-ſtone was, 1 Pet. 2.4, 5.

Becauſe God ſees not as man ſees, Reaſ. he loves moſt that in men whereby they are likeſt to himſelfe, that is, their holineſſe & piety, and other vertues, which are above other priviledges of the fleſh. Men judge by the outward condition, as the Barbarians did, Acts 28. and as Zophar did, Job 11. But ſo doth not God, he ſees what is in the heart, and what doth truely deſerve.

Then let not men carry themſelves high upon the priviledges of the fleſh; as Eſau is no whit better for being the elder brother. Ʋſe 1 Iſmael was elder, yet Iſaack was accepted. One Nation may be more noble and honourable than another, yet God reſpects not that: But in every nation he that ſeareth him, and worketh righteouſneſſe, is accepted of him, Acts 10.35. Nabal may be richer, Achitophel wiſer, Abſalom fairer, Tertullus or Herod more eloquent than many of Gods people, yet leſſe in Gods eſteeme. It is a greater honour to be the ſonnes of God, than the heires of Monarchs, and ſo Moſer counted it. He refuſed to be called the ſonne of Pharaohs daughter, chuſing rather to ſuffer affliction with the people of God, Heb. 11.24, 25. And hence it is, that when the very Diſciples of Chriſt began to grow proud, that they could ſubdue devils, &c. he corrects them, and tells them there was another thing wherein they were rather to rejoyce. Luc. 10.18, 19.

Let us learne to imitate God, Ʋſe 2 to preferre ſuch as are godly in our eſteeme. This is made one note of a man that ſhall come at laſt to Gods holy Mountaine, that in his eyes a vile (that is, a wicked) perſon is contemned, but he honoureth them that feare the Lord, Pſal. 15.4. This is to be like unto God, who reſpected Mary though ſhe were poore and meane, Thou haſt regarded the low eſtate of thy handmaid, Luc. 1.48. And this Saint James teacheth us, that it is not agreeable to the Chriſtian profeſſion, to have the faith of Chriſt in reſpect with perſons, to preferre a man becauſe he hath a gold ring and goodly apparrell: but ſaith he, Hearken, my beloved brethren, hath not God choſen the poore of this world, rich in faith? Jam. 2.2, 5.

VERSE III.

And I hated Eſau, and made his mountaines waſte, and his heritage a wilderneſſe for Dragons.

ANd I hated Eſau, and made his mountaines waſte.] Some think that this is only added to prove his hatred to Eſau; viz. You may eaſily ſee my hatred: when as that famous mountaine Seir, where there were ſo many Dukes, as Gen. 36.15. ad finem, is now without any dweller, and all the Cities and habitations of them are deſtroyed. Which thing as it is true, and wee doubt not in part the meaning of this place, yet not the whole, becauſe the Lord aimes not ſo much to ſet out his hatred to Eſau and his poſterity, as his love to Jacob and his: therefore there muſt needs be ſomewhat more in it, that is, the diſſimilitude or diſlike effect, to ſhew his love to them, which riſeth thus: Thoſe whom I love, I keepe them in their countrey, and ſuffer them not to be led captive; yet if for correction I ſuffer the enemy ſo farre to prevaile, I doe againe reduce them into their owne countrey, and give them their owne land, and the comforts of it. On the contrary, thoſe whom I hate, thoſe for their ſinnes I caſt into baniſhment, and never bring home againe: but let their land to be a dwelling for beaſts, Dragons, and ſuch like. Now the former I have done to you who are Jacobs poſterity, and the latter to Eſaus; now contrary effects have contrary cauſes. So then as they may ſee in them my hatred, ſo in your ſelves ye may apprehend my love, who are now at home in your owne Land and Countrey, and enjoy your comforts in your Countrey. This then apparently ſhews his hatred to Eſaus poſterity, as in ſpirituall things, the Apoſtle being interpreter, Rom. 9. ſo here in temporall things, and cloſely and by compariſon his love to Jacobs ſeed, and to this people. The firſt onely to the children of promiſe, but this to all, even the whole ſeed, and not they onely which were bleſſed in Iſaac.

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, quàm 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 'tis 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, Ʋſe 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, yet made ſlaves in our owne Land; for they that had remained, ſhould have ſerved a ſtranger in their owne land, Deut. 28.49, 51, 52. and verſ. 66, 67. for whereto elſe tended this, but to bring in a forraigne power, to the ſlaughter of moſt, and ſlavery of the reſt?

Then is it a ſpeciall favour to be acknowledged, Ʋſe 2 and God to be with all thankfull minds glorified of all thoſe, who finde that they are kept in their owne Land, not unthankfully as this people ſaid, Wherein haſt thou loved us? when they had this benefit. But herein haſt thou loved us, that we are not carryed or taken captive, that our Cities and Townes are not laid waſte: it is for us in reſpect of many other deliverances, and preſervations from dangerous attempts; ſo of this laſt not the leaſt, but that which is every waies the greateſt; for if it was the horribleſt and moſt fearefull treaſon that ever was plotted, if the danger of overturning the Church and State the greateſt, if the confuſion to us and ours the moſt fearefull, if the greateſt ſigne of Gods wrath and diſpleaſure, if they had prevailed not onely to lay the Parliament-houſe waſt, when they cryed, Raze it, raze it even to the ground; but to overthrow both Church and Common-wealth, when their condition that had beene blowne up with the Houſe, and then periſhed, had beene better than ours who were out of it: when our men were appointed for the ſwords and ſlaughter, our Wives and Daughters for rapes and adulteries, and after to the Sword; our children to have beene daſhed in pieces againſt the ſtones of our ſtreets, our Cities to have beene ſet on fire over our heads, and all our wealth to have beene a prey for deſperate and forlorne wretches: Then, that God hath delivered us from all this, it muſt needs be a token, yea, the greateſt of his favour and love. He that ſeeth it not, is blind; he that ſeeth it, and doth not acknowledge it, is unthankfull; he that ſees and acknowledgeth it, and doth not praiſe and magnifie God for it, is very wicked and impious. If it had beene the preſerving of goods alone from the ſpoile, if our Cities alone from burning, if our children onely from periſhing, if our wives onely from rapes and uncleanneſſe, if our lives alone from death, and our ſoules from the grave, the leaſt of theſe, and any one of them had beene a ſpeciall favour and ſigne of his love, what, when not one of theſe, but all? The preſervation of them continually, and every day, when there is none that hunts ſo after them, and ſeekes extraordinarily by malice to take them away, is a favour and a ſigne of his love. More, when they had laid their counſells thus deepe, and ſought it ſo dangerouſly, if he had revealed it halfe a yeare ſince in the beginning of the plot, it had beene a token of his good will: but when it was come to ſuch ripeneſſe, and as there was but a ſtep betwixt David and death, ſo not a night betwixt us and confuſion; it was much more. Therefore to ſet forth his love, he brought us within the ſight and ſmelling of the danger, that we might the more account of it: Our Cities not waſted as Edoms mountaines, is a token of his favour.

His mountaines waſt.] Mountaines are for ſtrength, for the defence and preſervation of any thing, and by them is ſignified the greatneſſe of Edom, and all his power and ſtrength; and Metaphoricè, the great and mighty men, as Mich. 1.4.

No outward thing can priviledge a man from Gods judgements, Doctr. or be a ſanctuary to ſave any from his wrath and diſpleaſure, when he will puniſh and execute his wrath.

And his heritage a wilderneſſe for Dragons.] Mount Seir it was Eſaus inheritage and his poſterity, not onely left then of his father, but given him of the Lord: Joſhua 24.4. Notwithſtanding when they had defiled this with their ſinnes, as followeth in the next verſe, the Lord caſt them out, and made it caſt them out, that it was no longer inhabited by them, but poſſeſſed by Dragons.

They who defile their land and inheritage by ſinne and wickedneſſe, ſhall be caſt out of it, Doctr. and it ſhall ſpue them out. Vide Mich. 2.10.

VERSE IIII.

Though Edom ſay, We are impoveriſhed, but wee 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.

THough Edom ſay, Quicquid in ſcriptura dicitur dehominibus malis, ad hoc dicitur, ut civitas Dei ex comparatione contrariâ vel proficiat vel emineat. Aug. De civitat. Dei. l. 16. c. 2. ] To evict this people more manifeſtly of ingratitude, he proceeds to other benefits he had beſtowed on them, as fruits of his love, and ſo proving that he loved them. And this was but by compariſon ſet downe, inſinuated under the contrary, and in the amplification of the ſignes of his hatred to Eſau and Edom: for this here ſpoken was not for them, but for his owne people. So here; for when the contrary was to them, if this were hatred, that muſt be love; for them then and their uſe are theſe things written. And the force of it ſtands thus: See, it is my hatred to Eſau and his poſterity, that they are not eſtabliſhed in their owne land, nor defended there in their coaſts, but deſtroyed and caſt out, and juſtly for their ſinnes, of which you are eye-witneſſes, that in them and their ruine I have magnified my ſelfe and my Name. Then muſt it needs be love unto you, that having brought you from your captivity, I have confirmed you in your Land, and defended it and you.

Though Edom ſay,] The firſt part is the anticipation or preventing of them, ſetting downe under their perſon the ſwelling and proud words and ſpeeches they would ſpeak and utter: That is, I have ſaid, I will lay her mountaines and Cities waſte; but they in the pride of their owne hearts, and confidence of themſelves and their owne ſtrength, as if they were able to reſiſt me, and to ſtrive and ſtand againſt my power, utter ſuch vaine hopes and bragging thoughts of their owne, yet ſhall all be but in vaine. Thus they ſay, We are impoveriſhed. The Idumeans being expelled their Countrey, carryed into captivity for their ſinnes, and wandring in another and ſtrange Countrey, are not for all that humbled for their ſinnes, nor ſeeke not unto me: but in their impoveriſhment and baniſhment they thus ſay, For all this we will returne, and be built: we by our owne ſtrength and power, in ſpight of who ſaith nay, will come home home againe to our Countrey, ſhake off the yoke of our enemies, and will build and eſtabliſh Idumea againe, and all our Cities.

The Lord he takes notice of, ſeeth, Doctrine. and beholdeth all mens carriage in the way of his judgments, how they profit by them, or grow perverſe; how they hold out againſt him, or humble themſelves in them, manifeſted as here, ſo Iſa. 1.5. and 30.1, 2. and 38.5. Jer. 5.3. and 31.18. Jonah 3.10.

Becauſe he might know to leſſen or encreaſe them; Reaſ. 1 how to remove them, or renew them. As the gold-finers, when they have put their metall into the furnace, looke ever and anon how it purifies, or how the droſſe cleaves to it, they may put out, or put further in; adde more coales, or blow more vehemently. So in this, affliction is the furnace.

Becauſe he hath tyed himſelfe unto this by his word and promiſe to heare and regard their prayers and repentance, Reaſ. 2 when his judgments or chaſtiſements drive them, to ſee and acknowledge their ſinnes: 2 Chron. 7.14, 15. If my people which are called by my Name, humble themſelves, and pray, and turne from their wicked wayes, and ſeeke my face, then will I heare from Heaven, and will forgive their ſinne, and will heale their Land. Now mine eyes ſhall be open, and my eares attent to the prayer that is made in this place.

For the time paſt, Ʋſe 1 the time of our late judgment of the Plague, if it may be counted late, which is yet upon us; the Lord hath taken notice of every mans profiting, or not profiting by it; either how he was humbled, or how he ſtill held out; whether as Ephraim, whether he lamented his ſinnes, and turned to God, or as Edom he held out, and promiſed to himſelfe the repairing of any loſſe whatſoever, of his wealth, by following his Trade more cloſely; of his wife, that he may have another, and money with her; of his children, he is young, he may either have more, or he is eaſed of the care and charges of them: howſoever every mans carriage and fruit hath beene, the Lord hath ſeene it; which is matter of comfort to as many as have beene truely humbled, the Lord hath ſeene their hearts, heard their prayers, accepted their repentance, the fruit whereof they now enjoy, that they live to praiſe God, Iſa. 38.19. But it is matter of terrour to as many as either contemned this duty in others, making the publick humiliation a meanes or cauſe of encreaſing the Plague, or neglected it in themſelves, or performed it onely in ſubtilty, making a ſhew of that they had not; ſeeming to be truely humbled, and willing to forſake their ſinnes, when it was but in cunning to get his hand removed, which ſeemeth to have beene the ſtate of moſt: which howſoever it was not ſo well diſcerned then, yet it hath appeared ſince even to every man:Hyemis lucrum tunc maximè demonſtratur cum illa praeteriret; namque vernantes ſegetes & foliis ac fructu affluentes arbores per ipſum aſpectum clamant, utilitatem ſibi ex hyeme factam, Chryſoſt. ad P. A. Ho. 18. Item è contra. For the benefit of the Winter is chiefly ſeene when Winter is gone; for the ſpringing plants, and the trees cloathed with leaves and fruit, tell us by their pleaſant ſhew how they gained by winter: And if men, then God much more; be not then deceived, God is not mocked. And as his taking knowledge of the humiliation of the good be to reward them, what of your deceits but to recompence? Though Pharaoh deceived often, and his owne perſon eſcaped, yet the Lord paid him home at laſt in the Red Sea.

For the preſent time, Ʋſe 2 or that is to come in every judgment and affliction, whether poverty, baniſhment, reproach, diſgrace, diſeaſe, or any other thing, the Lord he takes notice how thou art affected in them: whether thou art patient or murmuring; whether thou art comfortable, or heartleſſe; whether uſing lawfull meanes, or unlawfull; whether truſting in them, or relying upon him. Then ſee thou be the ſame in ſecret; or when thou art turned to the wall, as when the Miniſter or thy well affected friends are with thee; not as many who have good words, ſhew great patience before ſome men, either that the Miniſter might praiſe them at their burialls, or others might commend them after they were gone from them. But thinke when they are gone, the Lord ſtands by thy beds ſide, or is in thy ſecret cloſet, yea, in the ſecrets of thy heart, and takes notice of all things at all times.

Wicked men, Doctrine. the poſterity of Eſau, when they are downe and decayed, impoveriſhed, or any way afflicted, thinke to repaire themſelves, to overcome the judgment, and recover themſelves of themſelves, and by meanes they like of, and pleaſeth their humour, without ſeeking the Lord; manifeſted by theſe Edomites, alſo by the Ephraimites, the moſt of them, and the worſt, Iſa. 9.9. who ſaid in their pride & ſtoutneſſe of heart, the bricks are fallen downe, but we will build with hewen ſtones.

Becauſe they ſee theſe meanes to proſper oftentimes, Reaſ. 1 by the indulgence, or rather the anger of God,Quando nihil eſt infaelicius faelicitate peccantium, quae poenalis nutritur impuritas, & mala voluntas velut hoſtis interior roboretur. Aug. Epiſt. St. Marcell. which if they be croſſe at any times, they impute but to want of craft and power.

Becauſe they are ignorant of God, Reaſ. 2 the Authour of their trouble, and impute it to fortune or other ſecond cauſes, which they doubt not, but of themſelves, and by ſuch meanes to fortifie themſelves againſt, and to repaire and recover that they have loſt.

Becauſe they are no wayes well perſwaded of God, Reaſ. 3 neither his power, nor his will; but as they are privy unto themſelves, they have contemned him, ſo in the height of reaſon, they ſee it is juſt he ſhould contemne them.

This being ſo, conſider if we have not many wicked men, Ʋſe 1 many Edomites who are deſirous and doe practiſe to raiſe up themſelves without the Lord by unlawfull meanes, and never humble themſelves to him; and if formally they doe this, yet truſt more to theſe. Amongſt theſe the chiefe are our Papiſts, who having their mountaines and Monaſteries laid waſte, their habitations made a wilderneſſe for Dragons, and being impoveriſhed by the juſt judgment of God upon them for their Idolatry and myſticall enmity againſt Chriſt, by the hand of King Henry 8. in policy, and of Qu. Elizabeth of bleſſed memory, in piety and policy, they reſiſting of God, as if they were ſtronger than he, have aſſayed as heretofore, ſo of late to renew and reedifie their deſolations. But by what meanes? not precibus & lachrymis, the weapons of the Church; but by fire and ſword, by fraud and cruelty, ſeeking to build againe their deſolate places, and to lay the foundation of them in the blood of the King and his ſeed, the Peeres and Prelacy, the Gentry and Commons of the Land, all which is without God; for he will build his Church ſanguine Martyrum, by the blood of Martyrs ſhed by others, not by the blood ſhed by theſe who account themſelves Martyrs. And though ſome deny that they are not all ſuch, and that it is againſt charity to thinke ſo of them, becauſe they ſeeme now to condemne this more than barbarous enterpriſe; I thinke (as every man abounds in his owne ſenſe) I ſhould doe them no wrong; nay, every learned Papiſt, if he were in place where he durſt ſpeake it, would not think I ſhould doe him wrong, if I ſhould judge him, diſliking this which is ſo meritorious and commendable by their doctrine and practice: for if for one, and the King, to lay their hands upon the Lords anointed, why not for the reſt? And for others of them; though a little humane pitty makes them a while to abhorre them, yet the ſchooling of a Jeſuite or Prieſt will eaſily and in ſhort time harden; and I doubt not, but he that ſeems now moſt pittifull, would have been an Edomite, as Obadiah ſhews them what they were, by telling them what they ſhould not have been, verſ. 11, 12, 13, 14. But to leave theſe, we have others, who imitate the Edomites, would raiſe up themſelves by themſelves and evill meanes, not ſeeking to the Lord: hee that is in diſgrace ſeekes to riſe by undermining of others, and by flattery and fraude to make himſelfe great againe. In ſickeneſſe to expect his health by unlawfull meanes, or unlawfully uſing them, ſeldome, or not at all ſeeking the Lord: In poverty and decay, by lying, and ſwearing, and deceiving, and breaking, which once done, is better then many yeeres trading.

Yet ſaith the Lord of hoſts.] Here is the ſecond part. Gods threatning againſt their ſwelling bragges; vowing as it were to diſappoint all their Counſell and indeavour: And to the end that they may be aſſured, it ſhall be ſo, the Lord ſets himſelfe downe, with ſuch an adjoynt, as may aſſure them, hee is able to doe what he ſaith hee will; for he that ſpeakes this, is the Lord of Hoſts; ſuch, and ſo great, and mighty, that he commands all creatures to helpe and hurt, whom, and when he pleaſeth; to ſave and to deſtroy, to further and hinder; as the generall Commands all the army, and all the Bands, ſo hee all creatures.

The Lord our God is the Lord of Hoſts, Doctrine. hee that is able to command all creatures for the ſaving of his, or the deſtroying of others the wicked, to helpe where hee will, or to puniſh whom hee will, and when hee will. Hee is here called the Lord of Hoſts, applyed to this: Hence it is, that this title is given unto him in infinite places, ſometimes for good, and ſometimes for evill. 2 King. 19.35. 1 Chronic. 2.9. Iſa. 1.24, and 2.12. This is manifeſt by his manifold commanding of Creatures, both for good and evill, both to ſave and to deſtroy. Angels are his Miniſters, Pſalm. 104.4. They are ſent by him. Pſalm. 78.49. Iſa. 37.36. Hee commands the Sunne. Joſh. 10.12, 13. the Sea, Exod. 14.21. the Windes, Matth. 8.26. the Fire, Dan. 3. the Lyons. Dan. 6.

Becauſe, Reaſ. 1 hee is the Creator of all creatures, and ſuch a one as ſtill ſuſtaines, and upholds them in being, not as a Shippe-wright, he makes, another maintaynes; no marvell if he can command what he will?

Becauſe of his omnipotent power, his wiſe providence, Reaſ. 2 to guide and govern them, to twine and turne them whither ſo ever he will, if he have given it to weak man in his skill, and with his weaknes to guide a ſhip, and turn other creatures; how much more himſelf?

This may teach every man, Ʋſe 1 when he findes any of the hoſt of God againſt him, any creature to worke for his hurt, to affront him in body, and goods, and name, or howſoever to ſay as 2 Sam. 26.10. Let him curſe, becauſe the Lord hath ſaid unto him, curſe David: who ſhall then ſay, wherefore haſt thou done ſo? So bid him curſe not as ſinne, but as a puniſhment or judgment, or chaſtiſement; for he cannot be author, but ordinator peccati, one who doth diſpoſe of their ſinne and evill, to the end not they, but himſelfe aimes at. The malice is Shimeis, the Lord he diſpoſeth it, to afflict David to humble him; ſo in every particular thing, thy meat and drinke, the ayre, fire, water, beaſts, any creature, man, great or ſmall; if they hurt, ſay it is the Lord who bid them; complaine to him of it, ſeeke to him for redreſſe of it, humble thy ſelfe, and by the mediator ſeeke reconcilement: they who are annoyed by a band of men, or the wing of a battle, will ſeek redreſſe from their Captaine, or Generall: So here, as Act. 12.20. Herod was highly diſpleaſed with them of Tyre and Sidon, but they came unto him with one accord, and having made Blaſtus, the Kings Chamberlain their freind, they deſired peace, becauſe their Country was nouriſhed by the Kings Country: So ſeeke to God on whom you depend. Otherwiſe, if Abſolom will ſtand out, when Joab, and the reſt of the Hoſt is ſent againſt him, he muſt looke to be pierced with darts.

To teach every man who would have the Hoſt of God to bee for him, and with him, to pray unto God, the Lord of Hoſts, Ʋſe 2 who can diſpoſe of them, who hath them all at command, who can take from them their malice and malignity; or as a wiſe Phyſitian, make a wholeſome medicine of that which is poyſon; for he hath farre more abſolute command of them, then any Generall over his ſouldiers, as the Centurion inſinuates, Luk. 7.7, 8. Hence did Jacob, when he feared Eſau, and his band, pray, Gen. 32.9. and found the fruit of it; cap. 33.4. Hence in the Goſpell, they ſought from him the ejection and diſpoſſeſſion of Devils, of what number and quality ſoever, the curing of diſeaſes, the rebuking of windes and ſea, the converſion, or reſtraining of enemyes; for he was the Lord of Hoſts: ſo muſt we ſtill, for he is the Lord of Hoſts. Meanes we muſt uſe; as for defence, weapons; for health, Phyſick; as the Jewes uſed the diſciples, but he muſt be looked unto on both ſides; becauſe he is the Lord of Hoſts: for that any can helpe, that is not from themſelves, but from him.

If any would be free from their hurt, Ʋſe 3 and have their help, let him ſeek to be at peace with God, and to have him his friend: for to whomſoever he is a friend, they will all be friendly: When there was peace betwixt the two Kings of Iſrael and Judah, Jehoram & Jehoſaphat, each people with horſes ſerved other, when it was, I am as thou art, then it followed, my people as thy people, and mine horſes and thine horſes, 2 King. 3.7. So here. Prov. 16.7. When a mans wayes pleaſe God, he maketh even his enemies to be at peace with him. Many men would have all the hoſts of God, for him and his friends; but ſeekes not the favour of his love, as if theſe being more then naturally his, could love where he hated, or where he is hated. But he that would have all things ſerviceable, muſt ſeek his favor, & to be at one with him: then Rom. 8.28. We know that all things worke together for good to them that love God, to them who are the called according to his purpoſe. But who have more enemies then theſe? they make themſelves as a prey, all hate them: Anſw. When their love and favor ſhalbe better to them then their hatred, they favor them, and ſhall doe ſo; but when their hatred is good for them, they profit by it, are exerciſed and purged, and made fitter for heaven: The Lord is the Lord of hoſts, who thus can make it work.

They ſhall build, but I will destroy.] He threatens to overthrow them, and all the meanes they have to eſtabliſh themſelves, that though they proſper a little by his connivence, and ſuffer them, yet they ſhould faile of their hope, for he would deſtroy all they had done.

All the hopes and endevours of the wicked ſhall be fruſtrated and vaine, Doctr. ſo that that which they hoped to eſtabliſh themſelves by, ſhall be their ruine, God will deſtroy it, & after them by it; ſo here, & Pſ. 112.10. The wicked ſhall melt away, his deſire ſhal periſh: all their ſtudies, counſels, deſires, endeavours; this hath uſually fallen out, as Hoſea 10.6. Ephraim ſhall receive ſhame, and Iſrael ſhall be aſhamed of his owne Counſell.

No marvell then if we ſee every day wicked men diſappointed of their hopes, Ʋſe 1 when they thinke by any unlawfull meanes, to build up, or edify themſelves, their names, houſes, or poſterity, they may happily build a while and prevaile, as Babel; but it wilbe their ruine; nay it hath been to many of them, by uſury and oppreſſion, they have got lands and livings, they have left them to their babes; they have builded houſes, and called them by their names: but in a few ſucceſſions how they are deſtroyed and come to others, how they hold not herein to the third heire, how they have been their deſtruction, who ſees not? ſo for ambition, many ſeeking to riſe like Haman, accuſing, deſpiſing and maligning the people of God, have had like ends and deſtruction: above all we may remember, as others, ſo this laſt enterpriſe of the Papiſts, with joyfull remembrance, I pray God with as thankfull hearts and lives, how God hath diſappointed the hope of our wicked, perjured, and perfidious Catholiques and Papiſts; who had thought to have built up themſelves, and to have reeſtabliſhed all their Idolatrous eſtates, by their bloudy and cruell, barbarous and ſavage attempt; yet that they built, God hath, and none elſe deſtroyed, and we doubt not, but it wilbe to their greater ruine among us: for howſoever the State hath uſed too much mildneſſe towards them, yet they will, no doubt, upon this, lay to their hand, and draw forth the ſword.

To admoniſh a State, as ours, that it will be in vaine for them, Ʋſe 2 to imagin to eſtabliſh themſelves without the Lord, by uſing unlawfull meanes, and policy; for God will deſtroy them. The danger hath been lively before our eyes, upon that connivence of ours, and little ſtrength they had gotten: what if they ſhould be ſuffered to grow with us? is not that which Pharaoh feared of Iſrael, (Exod. 1.10. Come on, let us deale wiſely with them, leſt they multiply, and it come to paſſe, that when there falleth out any war, they joyne alſo unto our enemies, and fight againſt us, and ſo get them up out of the Land.) more juſtly to be feared of theſe; for they never held it lawfull to take away lives of Princes, to take up armes againſt them, to depoſe them, becauſe they were Idolatrous, and rejected of God; But theſe doe as Simanca in his inſtitutions, Tit. 23. ſect. ij. and 13. and Dominicus Bannes in 22. Sum. Tho. quaeſt. 12. Art. 2. that ſubjects are bound to deny obedience to ſuch Soveraignes, and to take up armes againſt them, if they have power to doe it; for by Hereſie he is deprived of all dominion, and he expreſſeth himſelfe what is meant if they have power, becauſe, ſaith he, with great detriment, with the danger of life, and loſſe of goods, they are not bound to take armes againſt them, or to exempt themſelves from obedience, if they be not in danger of a mortall ſin, that is, of falling from the catholique faith: and therefore it follows, that the faithfull of England and Saxony are to be excuſed, who do not exempt themſelves from the power of their Princes, neither take up armes againſt them, becauſe they have not power to make their wars againſt their Princes, and they are incident to great perils if they ſtirre. By which it is apparent that they waite but till they have ſtrength, if their ſecret plots bee thus fruſtrated. So that he which will ſpeake for favour to be ſhewed towards them, he is either ignorant of this, or elſe he is a ſecret enemy to the State in plaine reaſon, beſides the judgments of God, who will overthrow, when men thinke thus to build.

But I will deſtroy it.] The Lord takes this to himſelfe, to overturne all their buildings, and deſtroy their ſtrength, and their kingdome.

It is the Lord, Doctr. that as he plants, ſo puls up Kingdomes, Nations, and men, that caſts out and brings in, that ſets up and puls downe, that make and deſtroyes ſtates publique or private at his pleaſure; they are all in his hand, and done by him, and fall not out by any fortune, or by an ordinary revolution and viciſſitude of things; or yet from men, though they be the meanes, but this evill is of the Lord; as here: ſo, Micha. 2.4. Jer. 18.6, 7. O houſe of Iſrael, cannot I doe with you as this Potter, ſayth the Lord? behold as the clay in the Potters hand, ſo are yee in my hand, O houſe of Iſrael. Dan. 2.21. He changeth the times and ſeaſons, he removeth Kings, and ſetteth up Kings; he giveth wiſedome to the wiſe, and knowledge to them that know underſtanding. Luk. 1.52. He hath put down the Mighty from their ſeats, and exalted them of low degree.

Becauſe he is abſolute Lord over all, Reaſ. 1 all the kingdomes of the Earth are not Satans, as he falſely affirmed, Math. 4. but the Lords, Pſal. 24.1. The earth is the Lords; yea. 1 Sam. 2.8. The pillars of the earth are the Lords, and he hath ſet the world upon them.

Becauſe the ſmalleſt things are not without, Reaſ. 2 but by his power and providence;In omnibus quaedam diſpoſitio divina ordinat, quaedam potentia divina ſuſtinet, quaedam ſententia divina judicat. the falling of a ſparrow, the putting downe of one mans eſtate, and from his eſtate, Pſal. 75.6, 7. in all theſe a certaine divine diſpoſition orders, divine power ſuſteines, divine ſentence judges.

Becauſe it happens unto them, Reaſ. 3 then onely when they have defiled the land, and defied the Lord, and as it were ſet up ſin and Satan againſt his will and word.

This may teach us when we ſee kingdomes overturned, Ʋſe 1 and wars raiſed, whereto to impute it, what to make the cauſe of it, vid. Mich. 1.15. I will bring an heire unto thee, O inhabitant of Mareſhah.

If our bloudy Romaniſts had prevailed in their barbarous, and cruell plot, Ʋſe 2 to the ſupplanting and overthrow of our Kingdome, Church, the burning of our Cities, the raizing of our Townes, the ſacking of our houſes, and our utter ruine; we ought to have looked unto the Lord, who deſtroyes and puls up, and they but onely the inſtruments of his wrath.

Then you juſtifie their act and intent, Object. if it were the will of God, and they but his inſtruments for it:

I juſtify them as much as Luke did Judas, and Herod and Pilate the Rulers and the Jewes; Anſw. becauſe in the Crucifying of Chriſt they did the ſecret Counſell of God. Act. 4.28. who were condemned to Hell for reſiſting his revealed will, and committing murther, and ſo muſt theſe without ſpeedy repentance: Beſides, Gods and their ends were indifferent, God had done it to purge the Land of us, and of our ſinnes: and that in juſt juſtice, they of malice, and for our principall good, the profeſſion of Piety, and the Goſpell, and the hatred of their more then heatheniſh Idolatry.

To teach us if we would not bee deſtroyed and rooted out, Ʋſe 3 if we would be eſtabliſhed and confirmed, in deſpight of all Papiſts and Atheiſts to ſeek to have the Lord on our ſide, If he be on our ſide, who can bee againſt us; or if they ſide againſt us, they ſhall not prevaile to deſtroy us, for if hee onely deſtroy, then no other can. Then, though they provide their great armies, though they have their ſecret plots, though they ſtraw our wayes with Gunpowder, yet iniquity ſhall be upon the wicked, and we ſhall eſcape, and as we have, ſo ſhall we ſtill have occaſion to praiſe God, ſinging, Pſal. 124, and 129. For he onely deſtroyes and ſaves; when he will ſave, nothing can deſtroy, & è contrà, Men and Munition, wiſe counſellors, grave Senators, valorous Captaines, reſolute Souldiers are ſome helpes and meanes; It may be good, to have peace with other Nations and Kingdoms, about them: But to eſtabliſh a State, to keepe it from falling, nothing can be ſure, but to have peace, and be at one with God, that we may have him our protector, then ſhall we not onely not fall and periſh,Quis ei de ſaeculo m • tus eſt, cui in ſaeculo Deus tutoreſt, Cypr. de Orat. Do. but bee without feare. What need he feare the world, who hath God to be his guardian?

And they ſhall call them,] the ſecond thing that God theatens is ſhame to their deſtruction, reproach, and diſgrace from other nations and people, ſcorn, and contempt, expreſſing how great their miſery ſhould be, when as for it, they ſhould become a by word to other people and nations: They ſhall call them, that is, other nations that live about them, or paſſe by them, or heare of them, ſhall take as it were this parable againſt them; And ſay, this mountaine of Seir is a border of wickedneſſe, a region whom God hath curſed for their ſinnes, and layd waſt for their iniquity, this deſtruction is not come unto them by chance, or naturall and humane revolutions, and courſes of things, but for their wickedneſſe, and impious manners hath God curſed, and deſtroyed them for ever.

God makes men odious and contemptible among men, Doct. a parable and by word for their ſinnes and iniquities.

The border of Wickedneſſe the people.] from their judgement and utter deſtruction, they gather their ſinne, and Gods wrath, as the cauſe of their ruine and deſolation.

From the generall judgments of God upon a Country, Doctr. or Nation, men may gather their ſinnes, and Gods wrath, their deſerts, and Gods diſpleaſure: So here, and threatned beforehand, Deut. 29.21, 22. and 1 King. 9.8, 9. and Jer. 22.8, 9. And many Nations ſhall paſſe by this Citty, and they ſhall ſay every man to his neighbour, wherefore hath the Lord done thus unto this great City: Then they ſhall anſwer, becauſe they have forſaken the covenant of the Lord their God, and worſhipped other gods and ſerved them.

Becauſe though it is read that he afflicteth particular men, Reaſ. for ſome other reſpects, as for the tryall of their faith, the manifeſtation of their graces, the glorifying of himſelfe, ſometimes for preventing of ſin, and ſhewing they are but men, though great things be done by them, as he did Job, the blind man, and the Apoſtles, yet was it never read that he afflicted a generall Land, but for ſinne and iniquity, or a State generally: And the reaſon of this and the whole is, becauſe generall judgments come upon the multitude who are ever wicked, who have been a long time ſpared for the good, who now being either taken away, or intangled with their ſinnes, that is removed which hindered, and ſo the wrath comes upon them: then by theſe judgments may the ſinnes be noted.

Then have the miniſters of God done us no wrong, Ʋſe 1 when for the generall judgment that hath been upon our City and Land, the ſpreading and devouring Plague, they gather and affirme that we are marvellouſly defiled and polluted, even the border of wickedneſſe: Some wrong might haply have beene done to particular men, ſo to judge of them, when men either have not committed theſe ſins which deſerve it; but for ſome other cauſe it is befallen them, or they have humbled and reconciled themſelves unto God, which another cannot ſo diſcern; But to the generall there can be none, ſeeing God uſeth not to bring generall Plagues, but where the ſinnes of men are generall and full; whereas then the whole head hath been ſicke, and the whole heart heavy &c. Iſa. 1.5, 6. It muſt needs follow that ſuch hath been the ſtate and time, covered with iniquity; for wiſe Phyſitians doe not adminiſter Phyſick, for the whole, when one part only is ill affected; nor juſt magiſtrates doe not ſhake or ſmite all with the ſword, when a few have offended; much leſſe will God, onely wiſe, and the moſt righteous judge, deſtroy the righteous with the wicked, ſend a generall judgment, when but a few have deſerved it: one mans ſinnes may bee an occaſion of it, but the merit is generall, as in David and his people. 2 Sam. 24.1.

If others, Ʋſe. 2 paſſingers, lookers on may thus gather, what may thoſe who ſuffer themſelves, how may they gather their ſins and his wrath: That their ſinnes are many, and their fallings away generall, becauſe their judgments are thus; The one the cauſe, the other the proofe, as did Daniel. 9. a 5. ad 15. So may wee from our generall judgements, argue our generall Apoſtacy and Impiety.

They ſhall call them the borders of wickedneſſe.] The firſt of Gods witneſſes of ſuch as give teſtimony to his judgments, and the uprightneſſe, and juſtice of them, is the heathen, and other nations, who know him not aright.

God will have witneſſe and teſtimony of his judgments, Doctr. from wicked and prophane nations and men, the wicked ſhalbe witneſſes of his judgments, upon others; ſo here, ſo Deut. 29.22. Dan. 5.22. Revel. 18.8, 9. Pſal. 58.7, 10. Dan. 3.22, and 6.24.

Becauſe God will not only, as is ſaid of wiſedome, Reaſ. 1 be juſtified of his children, but of the wicked and prophane; for that may have ſome exception againſt it, leſt it ſhould be partiall, this none in that kinde, but God wreſting this from them, making them as Balaams aſſe, to ſpeake againſt nature, ſo they againſt their mindes.

Becauſe they might be without excuſe, Reaſ. 2 when the judgments of God come upon them; they have not humbled themſelves, when they were made eye witneſſes, or ſuch as had certaine notice of Gods judgments, ſo Daniel inferres, Dan. 5.22. and without doubt, that is it which doth amplifie the ſinnes of men, to make them riper for judgment, as of Cain and Lots daughters.

This may teach us, Ʋſe 1 when wee heare of wicked and prophane men, ſpeaking of the judgements of God upon others, not upon Gods people onely, which they may doe in hatred of them, becauſe they like Iſrael ſacrifice that to God, which they as Aegyptians worſhip as God, their luſts and affections and ſuch like: Nor upon ſuch, whoſe perſons for ſome private reſpects they hate; but others, whoſe perſons and ſinnes they liked well enough before the judgement, yet now they ſpeake of them, and give teſtimony to the judgment of God as juſt: For, ſay they, he was an adulterer, an uſurer, an oppreſſer, or a grievous blaſphemer; when they live, not in the ſame judgments, nor in the ſame ſinnes, but in as great ſinnes of another kinde, living voyd of the feare of God, being wicked and prophane; therein obſerve the wiſdome and providence of God, which makes even the wicked to witneſſe for him, who by his powerfull providence makes the wicked (whether in truth or hypocriſie it ſkils not) give teſtimony unto him, if the good will be ſilent; as theſe hold their peace, the ſtones ſhall ſpeake: one inſtance we have worth the noting, agreeable to the times; our Papiſts, for their late more then helliſh plot, are taken, and nye to their deſerved ruine and confuſion: they who are out of the ſnare cry, It is juſt with them; whether they ſpeake out of ignorance and humane piety, or out of cunning and diſſembling policy, (very tolerable in their ſuperſtition for the Churches good) it ſkils not much; as Philip. 1.15, 16. If ſuch compariſons be not odious; howſoever God is juſtified, and hee hath teſtimony of his juſtice from the wicked, while they ſay; Theſe are the border of wickedneſſe, theſe are but a few deſperate Papiſts, and this is juſt upon them.

To teach men, Ʋſe. 2 though wicked; yet by the company, encouragment, example, or applauſe of other wicked, not to commit that which may bring the judgment of God upon them: for come when it will, they ſhall be as ready as other to juſtifie God, and condemne them, (whether in hypocriſy and ſiniſter reſpect, it is not to the purpoſe, or in truth) when the other did not ſo ſtrengthen their hands to ſinne, as that will preſſe them, and make their hearts to ſink in them. But let them learne to look to thoſe judgements, of which God hath made them eye witneſſes, and given them as certaine intelligence of them, and humble themſelves to God, and avoyd ſuch and the like, leſt as they give now teſtimony to the juſtice of God in ſeeing his puniſhments upon others, ſo others may give of them, yea and by ſuch things their ſinnes be made the greater, and their judgements be the heavier.

The border of wickedneſſe.] That is, a Nation or Country, where the people are marvellous wicked, who have this recompence for their wickedneſſe; inſinuating in them the cauſe of their deſtruction, the mooving and deſerving cauſe their ſinnes.

Mens ſins are the cauſers & procurers of their own deſtruction, Doctr. what ever it be. Iſa. 3.11. woe unto the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him.

And a people of whom the Lord is angry for ever.] Here two things are intimated unto us, the one the cauſe in God, which moves him to puniſh the wicked, his anger and diſpleaſure, as ſinne the cauſe in themſelves. Another the perpetuity of their puniſhment, their deſtruction is for ever: firſt for the cauſe, then the continuance.

When the Lord bringeth vengeance and puniſhment upon the wicked, Doct. it is in indignation and wrath, whether temporall or eternall, upon few or many. Iſa. 27.4. God ſayth in his care of his Vineyard, fury is not in mee, by the oppoſition and compariſon, we ſee his fury againſt the wicked: hee corrects his owne in love, not in anger; but he is as fire, which hath no pitty againſt wicked men, Rom. 2.6, 8. who will render to every man according to his workes: but unto them that are contentious, and doe not obey the truth, but obey unrighteouſneſſe, indignation and wrath, and Rom. 9.22. Jer. 10.25.

Becauſe when he commeth to judge them, he comes as a Judge, Reaſ. 1 who intends not the mending of malefactors, arraigned before him, but the ending of them, and the cutting of them off, ſo he with theſe minds only their deſtruction.

Becauſe the Lord accompts them as enemies and adverſaries, Reaſ. 2 ſuch as he hates and abhorres. Pſal. 5.6. now when men come againſt their enemies, it is in indignation and wrath, as Iſa. 1.24. Therefore ſaith the Lord, the Lord of hoſts, the mighty one of Iſrael: Ah I will eaſe me of mine adverſaries, and avenge mee of mine enemyes, mourning that to them hee muſt come in wrath as to enemies.

This proves, that there is a manifeſt difference betwixt the afflictions and corrections of the godly, Ʋſe 1 & the puniſhments of the wicked, thoſe from love, theſe from hatred, thoſe from a friend, theſe from an enemy, thoſe from a Phyſitian who ſeeks to cure and mend them, theſe from a judge to end them one, in wrath, the other in love.

To admoniſh wicked men, to carry themſelves very warily, Ʋſe 2 and to take heed, how they procure puniſhment by their ſinnes, not onely for the thing it ſelfe, but for the affection wherewith God will lay it upon them. The thing of it ſelfe is heavy enough, intolerable to be borne, which the children of God with all the helpes and ſtayes they have, have enough to undergoe, and not to faint under, how is it to them, who are voyd of ſuch things? But how when they onely want not it; but this is added, his indignation and wrath: grievous to a patient, is the lancing, cutting, ſearing and corcives of the Chirurgeon, though he do it with all the love and care he can poſſibly, and expreſſe his fervent deſire to cure them: how grievous would it be; if he ſhould come raging, and ſeek to fill himſelfe with wrath and indignation, when he comes to it: ſo in this. As the prayers, and ſacrifices of the wicked, are abominable; how much more, when they are offered, with a wicked minde; ſo in this, if they be heavy in themſelves, what? when they are brought upon them with indignation and wrath: the wrath it ſelf is heavy, the meſſenger of death; what? when ſuch a thunder ſhall bring ſuch horrible haile. Be admoniſhed, then, you wicked ones, great and ſmall, he reſpects not perſons and do not make ſport of your ſins: thinke not, when God ſhall come to judgement, your riches, or honours will beare it out; for not as he is a Judge, much leſſe, as he is an irefull one, and full of wrath, and comes with indignation, will he be abuſed.

For ever.] The continuance and perpetutity of Gods wrath upon the wicked, it is not for a while, but for ever.

The puniſhments and judgments of the wicked, Doctrine. though often long in comming, they are alwayes long in continuance, they are utter and perpetuall deſtructions: So here, for ever. Iſa. 27.7, 8. Pſal. 37.18, 19, 20. Jer. 30.11. Mich. 7.10. And as in this life, much more in that to come. Jude, verſ. 13. Math. 25.

Becauſe they have hearts, Reaſon. 1 that cannot repent, nor remove the cauſe of theſe judgments, their ſinnes. Theſe then cleaving faſt to them, Rom. 2.5. no marvell though the other be faſtened upon them.

Becauſe juſtice requires to puniſh proportionably, their ſinnes are infinit, Reaſon. 2 not in time, not in quantity; yet in relation of perſon, ſins increaſe by the perſon committing, and againſt whom; as in our State, the ſame offence againſt the King, is great then againſt another man.

This, Ʋſe 1 as the former, teacheth a manifeſt and ſmoother difference betwixt the correction of the good, and the puniſhments of the wicked; when one is temporary, the other perpetuall and eternall, here and after: with his, he deales onely in the branches, with the wicked in the roots; his are as vines, the other as bryers and thornes: The huſbandmen, though they ſet the fire often to the thornes, and uſe the axe to the rooting and ſtocking of them up, yet to the vines doe they never; ſometimes they unbare the root, and uſe a pruning knife, to prune and purge them, that they may abide ſtill in the Vineyard, and bring forth fruit.

To teach us to ſee the folly of the wicked, Ʋſe. 2 and not to imitate their practiſe in ſin, for their pleaſure, ſeeing their judgments are thus, Job. 21.6. Rev. 2.27.

Not to envy their proſperity, or be offended with their flouriſhing eſtate, Ʋſe 3 vide Mich. 7.10. ult.

VERSE V.

And your eyes ſhall ſee it, and yee ſhall ſay, The Lord will be magnified upon the border of Iſrael.

ANd your eyes ſhall ſee it,] The ſecond witnes of Gods judgments upon Edom: the Church, her eyes ſhould ſee it: theſe God cals to give teſtimony of it; and that they ſhould bee witneſſes, without exception, he ſayth, they ſhould ſee: for one eye witnes is more then ten others, for it is a ſence nothing ſo ſoone deceived as the hearing; by it wee judge more certainely: that is, I have ſaid it, it ſhall be moſt certainely, my threatnings ſhall not bee in vaine, for your eyes ſhall ſee it; which, unleſſe I make my word good, cannot bee, and thou ſhalt be a witneſſe? that thou mayſt ſee, when no ſuch thing is befallen thee, that then I love thee: Seeing, after the Hebrew, is put for ſeeing with pleaſure and delight, when, or becauſe that comes to paſſe, we wiſhed: So here, and Mich. 7.10. Pſal. 54.7, & 35.21.

To this, not to the ſecond ſentence ſome adde, The border of Iſrael, and read, from the border, not upon; and ſo it is they being ſafe in their own coaſt and borders, ſhould thence behold the judgment of God, ſo manifeſt and perſpicuous they ſhould be, in the ruine and overthow of the wicked.

The judgments God threatens againſt the wicked, Doctr. hee certainly performs; his decrees for juſtice and puniſhment, are as certaine, as for mercy and bleſſings. So here, and Numb. 23.19. God is not a man, that he ſhould lye; neither the ſonne of man, that hee ſhould repent; hath he ſaid, and ſhall he not doe it; or hath he ſpoken, and ſhall he not make it good? 1 Sam. 15.29. And alſo the ſtrength of Iſrael will not lye, nor repent; for he is not a man, that he ſhould repent. Hoſea 13.14. Matth. 24.35. Iſa. 14.24.

Becauſe he is without all change himſelf, Reaſ. 1 therefore his decrees. Mal. 3.6. Gen. 1.17. For he and his word are all one.

Becauſe he cannot be reſiſted. Iſa. 46.10. Rom. 9.19. Reaſ. 2 For then he ſhould not be omnipotent; but another as ſtrong and mighty as he; but he is and none like him.

The Church and Children of God, Doctrine. may rejoyce at the deſtruction and fall of their enemies Mich. 7.10.

As God will have teſtimony from the wicked, Doctrine. of his judgements; ſo eſpecially will he have his Church and Children witneſſes of them: So here: Therefore did he in the ſight of Iſrael, lay ſo many plagues and judgments upon Aegypt, Pharaoh, and his people, and his finall deſtruction in their ſight, they ſtanding upon the ſhoare, he and his Hoſt drowning in the Sea. Exod. 14. Hence is it, Pſal. 58.10. The righteous ſhall rejoyce, when he ſeeth the vengeance; he ſhall waſh his feet in the bloud of the wicked, and Pſal. 97.8. Sion heard, and was glad, and the daughters of Judah rejoyced, becauſe of thy judgments O Lord. Mich. 7.10.

Becauſe they might feare, Reaſ. 1 and be affected with them, to grow better, and to reſtraine and reforme their wayes by them. If the judgments of men muſt effect ſuch a thing in them, Deut. 13.11. much more the judgments of God. And if the hearing of them, more the ſight, for this affecteth more, as to pitty and compaſſion, to joy and gladneſſe, to anger and wrath, ſo to ſorrow and diſlike.

Becauſe they might magnifie and praiſe him, his wiſedome, Reaſ. 2 power, juſtice; as here: for though he wring it from the wicked, where it ſeemes to be without partiality, as not this; yet is this farre more acceptable to him, their praiſes as their prayers, for they are done willingly, cheerefully, ſincerely, all which he loves. Beſides, they are from thoſe he loves, and ſo the things better affected.

To teach every one that is Gods, Ʋſe. what is his duty, what he ought to doe; namely, not to ſhut his eyes at the judgments of God, but to open them wide, and to behold all his judgments. It is the part of children to obſerve all the workes of their fathers, that they may imitate ſome, and admire others; love them for ſome, and feare them for others; yea, their workes, whether they touch themſelves, or their fellow-brethren, or the hired ſervants: ſo is it the part of Gods children to obſerve all his workes, his meekneſſe, mercifulneſſe, goodneſſe, patience, and long ſuffering, to admire them, to imitate his bounty, care, providence, and riches in benefits towards them, to love him, his judgments, to feare him. If upon their brethren, to know they muſt looke for the ſame, as they hope for the goods and bleſſings, ſo expect the evill and correction. If upon hirelings, as they think God will deale farre better with them than the other. If he care for ſervants, more for ſonnes; ſo to think he will no leſſe ſpare them than ſervants, becauſe they thinke he loves them, his judgments then muſt they eſpecially look upon, and conſider. As children are ſpecially affected with their fathers anger, when it is but againſt ſervants or others; then they feare and tremble, ſeeke to pleaſe him, and to avoid ſuch things by which he is provoked, eſpecially when there is any good nature in them at all: ſo ought they, that as it is written of the Lion, that he trembles to ſee a Dog beaten before him; ſo if they have any alliance to the Lion of the Tribe of Judah, they muſt ſee and feare, feare and flee when the wicked are ſmitten, more, when it is upon his owne who are in the Church, and of the Church, as David, Pſal. 119.120. My fleſh trembleth for feare of thee, and I am affraid of thy judgments. And 2 Sam. 6.9. And David was affraid of the Lord that day, and ſaid, How ſhall the Arke of the Lord come to me? And Act. 5.5, 11. And Ananias hearing theſe words fell downe, and gave up the Ghoſt, and great feare came on all them that heard theſe things. And great feare came upon all the Church, and upon as many as heard thoſe things; not on as many as take no notice of the judgments of God at all, as not of other of his workes; but as they thinke all things fall out by naturall courſe or common ſkill, and providing and fore-caſt of men for good, ſo they thinke for evill; and as they are not affected with Gods bleſſings to love him, becauſe they are common; ſo not with his judgments, but onely when they feele them.

Your eyes ſhall ſee it.] Edom hated Iſrael, enemy unto her, whoſe deſtruction as they ſought, and had rejoyced at, ſo Iſrael would have beene glad to have ſeene Edom's, and for feare was ready to faint, as if they ſhould never ſee it. The Lord deſcends to her infirmity, and aſſures her, ſhe ſhall ſee it.

The Lord he often deſcends to the infirmities of his, Doctr. to let them ſee their deſires upon their enemies, and to ſee their deſtruction as here, ſo Pſal. 37.8, 9.10. Ceaſe from anger, and forſake wrath; fret not thy ſelfe in any wiſe to doe evill, for evill-doers ſhall be cut off; but thoſe that waite upon the Lord, they ſhall inherit the earth: for yet a litle while and the wicked ſhall not be; yea, thou ſhalt diligently conſider his place, and it ſhall not be. Pſal. 59.10. The God of my mercy ſhall prevent me, God ſhall let me ſee my deſire upon mine enemies. And Pſal. 54.7. For he hath delivered me out of all trouble, and mine eye hath ſeene his deſire upon mine enemies. Iſrael ſaw Egypts ruine, the Jewes Hamans and their enemies; Daniel his accuſers, Dan. 6. Peter, Herods, Act. 12.

Becauſe he might ſtrengthen and confirme the weake faith of his children, Reaſ. 1 which would often ſtagger in this kind without theſe ſtayes, as the beſt have done upon the ſight of the proſperity of the wicked, as Davids, Pſal. 37. and their ſuffering at their hands: Therefore God deales with them as Parents with their children, when they are not able to goe alone and of themſelves, they have treſſels and formes to goe along by; ſo God affords theſe helps.

Becauſe he would aſſwage and appeaſe their impatient minds that can hardly be perſwaded God is appeaſed towards them, Reaſ. 2 and at one with them, after he had ſcourged and afflicted them by the hand of the wicked, till they ſee his hand turned upon the wicked; the rather, becauſe God ſaith, Pſal. 81.13.14. O that my people had hearkened unto me, and Iſrael had walked in my waies, I ſhould ſoone have ſubdued their enemies, and turned my hand against their adverſaries. As then a father, to ſhew his child he is friends with him againe, is content to throw the rod into the fire, and to burne it before his eyes and face: ſo God, to ſhew him pacified againe towards his people, is content in their ſight to plague thoſe he hath puniſhed them by before.

But this muſt be underſtood not as a thing that God alwayes doth, but as it is ſaid of ſignes, that he gave ſome, though not many and uſuall, leſt men ſhould depend on them, and be out of heart when they want them; yet ſome, for the confirming of the feeble, and converting of the unbeleevers: ſo he doth not alwayes ſhew them the confuſion of the wicked, their enemies in this life, becauſe he would not have them to looke for it, and to inure them to goe without a ſtay, and to ſwim as it were without helpe, without blathers; and yet ſometimes, leſt they ſhould faint when they ſee the rod of the wicked reſt upon the lot of the righteous, and never turne againe upon their oppreſſors: but if ever he deny it, he gives them another prop, to aſſure them they ſhall ſee it, though not now, when they ſhall judge with him the world and Angels.

To admoniſh the wicked enemies of Gods people, Ʋſe 1 (if they would take notice of it) that oppoſe themſelves, and perſecute the people of God, to give over in time, and not to doe it with ſuch deſpight and malice, as uſually they doe, leſt God comfort his ſervants in their confuſion, and recompence unto them that they have done unto the Church, and meaſure to them as they have meted; and having beene fire to them, that is, to purge them, he extinguiſh them: for though they have them never ſo ſure, as they ſuppoſe, in their clutches, yet God can free them as a bird out of the ſnare of the Fowler, and take them in their net, they thought to have taken others his people in: who would have believed it? at leaſt, Haman himſelfe would never have given credit to it, that Mordecai ſhould ever have ſeene him hang upon the tree that he had prepared in his owne houſe for Mordecai; or that the Jewes that he had encloſed by vertue of the Kings Letters, as Deere in a toyle, ſhould ever have had their will upon his houſe, and ſee that end of his ſonnes that after they came unto; yet ſo it was, a thing ſo unlikely God brought to paſſe, even he, 2 Pet. 2.9. He knows how to deliver his out of trouble, yea, and how to lay trouble upon thoſe that trouble them, to the refreſhing and comfort of his; who would have believed, at leaſt not our Nobles, Knights, and Eſquires, with their dependants, who are now forth comming, with hundreths more of the ſaid aſſociates? If the day before it had beene told them, that the Church and people of God ſhould have ſeene them in hold, and ſee them come to their juſt reward, to the ruine of themſelves and their houſes, when they intended all their deſtructions, and to have ſubverted Church and Common-wealth: Or if it had beene told the Pope at Rome, whence this 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, Ʋſe 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 a mans private enemies; ſo of rejoycing againſt the enemies of God and his truth, not their owne: Therefore ſaith Solomon, Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he ſtumbleth.

Then may men expect for this, retribution from the Lord, Ʋſe 1 upon many whom they ſee oppreſſing, undermining, diſgracing, and triumphing over others, when they have wrought their fall often by indirect and vile meanes. Hiſtories of all times are full of examples, beſides the Scripture; one we may obſerve of Conſtantine, ſonne of the Empreſſe Irene, who put out the eyes of Nicephorus, and by retribution from God, had his owne eyes put out by the cruelty of his Mother, the very ſame day ſixe yeares, or there abouts. The like of the deſtruction of Jeruſalem, that it was as in the ſame day that they crucified Chriſt; Lege Euſeb. l. 3. c. 5. fine, ſo it was by the ſame men that put him to death, the Romans, as Baſil obſerves. They are living who can remember in former Princes times, Henry 8, Edward 6, Qu. Mary, how juſtly God did repay our Nobility, when they cut off one anothers heads. The like may be expected in future time, as they have done, ſhall be done unto them; nay, the like we have a comfortable aſpect, or may have, to ſee how God juſtly doth make that true, 1 King. 21.19. And thou ſhalt ſpeake unto him ſaying, Thus ſaith the Lord thy God, Haſt thou killed, and alſo taken poſſeſſion? and thou ſhalt ſpeak unto him, thus ſaith the Lord, In the place where dogs lickt the blood of Naboth, ſhall dogs lick thy blood, even thine. When our Papiſts had thought our blood ſhould have beene licked up, theirs ſhall be, God holding his owne law, doing to them, as they would have done to us; or ſeeing that is not done in the ſtrict juſtice that God requireth, we may fearefully expect, for this ſinne of ours, this retribution from the Lord, as in 1 King. 20.42. And he ſaid unto him, Thus ſaith the Lord, Becauſe thou haſt let goe out of thine hand a man whom I appointed for utter deſtruction, therefore thy life ſhall goe for his life, and thy people for his people.

To teach every man to take heed how he carries himſelfe to others, Vſe. 2 how he injures and oppreſſeth them, and to doe but that to others, the like he would have others to doe and receive from them. The rule of nature is, Quod tibi non vis, alteri ne feceris; and that of Chriſt, Matth. 7.12. All things, whatſoever ye would that men ſhould doe to you, doe ye even ſo to them, for this is the Law and the Prophets: Of which Tertul. God hath meaſured out my actions by my will, that I ſhould not doe that unto others, which I would not have done unto my ſelfe; and ſhould doe to others, as I would have others to doe to me. And if that of James, will and ſhall be true, Jam. 2.13. He ſhall have judgement without mercy, that ſheweth no mercy, and mercy rejoyceth againſt judgment; how much more extream cruelty ſhall be inflicted upon them, who carry themſelves cruelly to others? men ſhould take heed then how they abuſe their power and authority, to the oppreſſing and wronging of the weak; their ſkill and cunning to circumvent and beguile the ſimple; their countenance and credit to uſe men at their pleaſure, leſt God meet with them, as he did the Edomites.

In the particular, Ʋſe 3 to take heed how that he inſult not over the fall of his enemy, leſſe of another) leſt God give them the like occaſion by ſo caſting us downe; It is that which Solomon adviſed, Prov. 24.17, 18. It is a crime which Job laboureth to cleare himſelfe of, Job. 31.29, 30. If I rejoyced at the deſtruction of him that hated mee; or lift up my ſelf when evill found him, neither have I ſuffered my mouth to ſin, by wiſhing a curſe to his ſoule. Teaching that a man ſhould be free, not onely from outward ſhew, but from inward touch of joy: the firſt is eaſie, partly by nature, and partly by cunning, and hypocriſie, to cover it at leaſt from a multitude or many; but the other is hard, and the harder more commendable, more to be laboured for; the outward odious to man, ſo the inward to God, which look not in facie, but in corde, as Cyprian: And a ſpeciall meanes to make him turne his hands upon us. Avoyd it, labor againſt it, if it ſteale upon us, check it, repell and caſt it out.

And yee ſhall ſay, the Lord will be magnified,] The ſecond thing in this verſe, the magnifying of God, the thing is a ſpeciall effect, which Gods judgments work in his people & Church, differing from the wicked and Gentiles; for they ſee it, and but jibe and jeſt onely at the Edomites, as they had at Iſrael; but Iſrael ſees it, and magnifies God for it: the words are originally ſomewhat otherwiſe, the Lord doth magnifie himſelfe, true, for ſo he doth, in deſtroying theſe; magnifies and honors himſelfe, and they religiouſly ſo confeſſe it, and celebrate his magnificence and greatneſſe for delivering themſelves, his Church and people, and deſtroying their enemies: hence we may obſerve two things and leſſons.

It is the glory of God to deliver his people, Doct. and deſtroy their enemyes, it is that which doth honor and magnifie him much, and ſpreadeth his fame farre and nigh. So it is here, and Iſay 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment, bleſſed are all they that waite for him. Dan. 9.15, 19. And now O Lord our God, that haſt brought the people forth, out of the Land of Aegypt, with a mightty hand, and haſt gotten thee renowne, as at this day, we have ſinned, we have done wickedly. O Lord heare, O Lord forgive, O Lord hearken, and doe, deferre not for thine own ſake, O my God, for thy City and thy people, are called by thy name, Pſalm. 74.10, 11. O God, how long ſhall the adverſary reproach, ſhall the enemy blaſpheme thy name for ever? Why withdraweſt thou thy hand, even thy right hand? pluck it out of thy boſome.

Becauſe he is their God and King, theſe his people and ſubjects. Reaſ. 1 Pſal. 74.12. For God is my King of old, working ſalvation in the midſt of the earth. It were a ſhame and diſhonour for a Prince to ſuffer his ſubjects, to lye in miſery & diſtreſſe, ſpecially if he be able to releeve them; è contra, it ſpreads his fame farre and neare, when he ſuccoreth and ſaveth them.

Becauſe they are rebels, Reaſ. 2 'tis the princes honor to overthrow them.

They ſhall ſay, the Lord doth magnifie himſelfe.] That is, they ſhall give the honor of their deliverance, and the glory of their preſervation to God, when the enemy is deſtroyed, and they ſafe.

The people of God in all deliverance and preſervation from what danger ſoever, Doctr. by what meanes or howſoever, ought to give the praiſe and glory of it to God; ſo here taught what to doe. Pſal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou ſhalt glorifie me. Hoſea 14.3. Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the worke of our hands, ye are our Gods; for in thee the fatherleſſe findeth mercy. Examples of Moſes and Miriam, with the people. Exod. 15. Of Barak and Deborah, Judg. 5. Of Eſter and the Jewes, Eſter 8. of Hezekiah. Iſa. 38.

Becauſe it is he alone, who is the deliverer and Saviour of his people: meanes he often affords them, Reaſ. 1 and meanes they uſe and muſt, leſt they tempt God; but that meanes are not effectuall, it is ever from him; elſe, why one and the ſame meanes bring to ſome deliverance, to others none? Hence Pſal. 144.10. It is he that giveth ſalvation to Kings, who delivereth David his ſervant from the hurtfull ſword.

Becauſe in this as in all other benefits, Reaſ. 2 it is the high way to obtaine moe and new deliverances; when we pay the old we run on a new ſcore: as men are incouraged to helpe when they receive their juſt glory, for that is paſt; ſo God is drawne on, as it were, to beſtow new.

This ſerves to reprove the common practiſe of men, Ʋſe 1 who are ready to give, and doe give the glory of all their deliverances to others then God, and not to him; If victory in war, they aſcribe it to the wiſdome and power of ſuch and ſuch, and ofttimes ready to make war among themſelves for the honour of the day, when God is never thought on. In other preſervation or eſtabliſhment, to the wiſdome of their graveſt and experienced Senate; from ſickneſſe to Phyſitians and ſuch other meanes: not at all to the Lord, never magnifie nor praiſe him; God ſeldome made mention of, or only curſorily, and becauſe of thoſe who are preſent, for which cauſe he oft taketh from them their meanes, that either they may periſh in new dangers, or elſe more ſenſibly diſcerne that it is he that gives deliverance.

To inſtruct all and every one, Ʋſe 2 to give the glory and praiſe of all their deliverances, whatſoever, unto God; and to magnifie his name for them. Particular deliverances from danger, and ſickneſſe, and ſuch like; every man muſt magnifie God and his Name for it: our firſt ſeeking in danger ſhould be to him, and he ſhould be the firſt, we ſhould praiſe for the deliverance; not as many, that doe both ſend, firſt for the Phyſitian, before they ſend up to God, agree with him, before with God; and praiſe him oftner to men, then ever they did God: But it ſhould not be ſo, he ſhould be magnified principally and chiefely. Yea every one for our generall deliverances, of which we are all partners, ſhould magnifie him of which we may ſay, as Jer. 23.7, 8. Behold, the dayes come ſaith the Lord, that they ſhall no more ſay, the Lord liveth, which brought up the Children of Iſrael out of the Land of Aegypt; But the Lord liveth, which brought up and which led the ſeed of the houſe of Iſrael out of the North Country, and from all Countreyes, whither I had driven them, & they ſhall dwel in their own Land. Many are the deliverances, we have had, and this nation, from the tyranny of Romes Church at the death of Queen Mary, from the invincible Navy 88. from the Inſurrection of the Earles of Northumberland and Weſtmerland, from the treaſon of the Duke of Norfolke and Queene of Scots, from that of Babington, and his fellowes, from Arden, Somervile, Parry, Cullen, Lopes, Squire, and ſuch like: yet now to this that it may be ſaid, the Lord lives, that hath delivered his Church, from any one or all the former, but from the cruell, bloody and deſperate unmatchable plot of our wicked papiſts; which is the Lords only, becauſe the cariage of the thing was his, that he would have it wholly aſcribed to him. Therefore we may ſay, the Lord hath magnified himſelfe many wayes, but now he hath ſurmounted them all: we ought then to magnifie him, and give the glory of it to him, not in word only, but for ever in deed; The Parliament, King and Commons, to make lawes more for his glory, againſt Sabboth breaking, Oathes, Drunkenneſſe, Uſury, Oppreſſion, to further his Church, and to remove ſtumbling blockes: The Judges to execute them,Deus exonerans onerat. Bern. without ſparing and partiallity: All to obey God more conſtantly, and man for God: For diſburthening us of the danger and feare, he burthens us with more obedience and thankfulneſſe: This all ſhould doe, yet if it be not in generall, let every one for himſelf and his family, as Joſhua, and mourn for the ſinnes of the time, God will marke him when he brings a generall Plague, Ezechiel 9. In times of danger, many are petentes, few promittentes, moſt few perſolventes. But we muſt not onely aſke deliverance, but promiſe new obedience, and perform our vows, elſe let us looke for that, Mat. 23.37, 38.

VERSE VI.

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, ſayth the Lord of Hoſtes unto you, O Prieſts, that deſpiſe my Name? and yee ſay, Wherein have we deſpiſed thy Name?

WEE have ſeen the firſt ſinne reproved in this people, together with the arguing of it, and the evincing of them of it. The ſecond followeth from this to the ninth verſe; It is contempt and prophanation of Gods ſervice and worſhip; and in it, as in the former, we have firſt, Gods accuſation; ſecondly, the debating of it. And in this, firſt, their anſwer and excuſe, ſecondly, Gods reply manifeſtly evicting them of it. In Gods accuſation, we conſider the vice he accuſeth them of, ſecondly, the perſons. In the firſt, the thing and the reaſon of it, which is firſt ſet down, then applyed. The ground is a plaine Axiome, in nature, or a rule of nature.

A Sonne honoureth his Father,] Though the handling of theſe duties ſeeme not ſo eſſentiall to this place, ayming at his own honor, rather then theirs; yet it being ſo neceſſary, and the contempt ſo great, it ſhall not be amiſſe to ſtand upon it. The coherence and meaning is plaine: we muſt ſpeake, firſt of the duty, then of party, to them: The duty is firſt, inward reverence, a reverent affection to them.

Children, ſonnes and daughters, Doctr. muſt inwardly reverence their parents, carry reverent affections and opinions towards them. This is a ſpeciall part of honour, to be performed to them: Solomon makes it the part of a wicked childe to deſpiſe his mother, Prov. 15.20. he commands, not to deſpiſe the mother, no not when ſhe is old. Prov. 23.22. he threatens a fearfull curſe from God, to ſuch. Pro. 30.17. The eye that mocketh at his father, and deſpiſeth to obey his mother, the ravens of the vally ſhall picke it out, and the young Eagles ſhall eate it. And if the King muſt be well thought of, Eccle. 10.20. how the parent to whom our affection naturally is more? Chams curſe came in part for his unreverent thought towards his Father. Gen. 19.

Becauſe God hath made them reverent, Reaſ. 1 in that he hath communicated unto them part of his excellency and dignity: now then as a man cannot endure to ſee ſo much as his picture or image lightly regarded, and not ſet by, but caſt at the heels of thoſe, who ought to reverence it; ſo God who regardeth the heart and inward affection, as much or much more then the outward action, cannot abide to ſee any ſparke of his own image deſpiſed, or any unreverent thought conceived of thoſe, whom he hath graced with extraordinarie dignitie of excellency or authoritie.

Becauſe they ought to love them, Reaſ. 2 and if they doe love them, they cannot diſdaine them, nor deſpiſe them. For 1 Cor 13.5. Love diſdaineth not.

Becauſe elſe outward reverence is unſound, Reaſ. 3 fained & counterfeite, when the inward is wanting, as the inward is lame, maymed and unperfect without the outward.

To teach every child to ſee his ſinne, Ʋſe 1 even every one of us, for who can ſay that his heart is cleane, that hath had naturall parents living, when he had uſe of reaſon, to whom though he have given outward reſpect & reverence, for ſome ſiniſter reſpect, for feare, or ſhame, or gaine, of the rod, the world, or hope of ſome better portion, yet he hath had many diſdainefull and deſpiſing thoughts of his parents: which if they were diſliked and reſiſted were the leſſe ſinne; but not checked in them, they have proved the ſeed and ſpawn of many outward corruptions & unreverences toward them, yea of much diſobedience, and diſhonouring of them; for as the mouth ſpeaketh of the abundance of the heart, ſo the eye looketh ſcornefully, or the tongue ſpeaketh diſdainfully, or the whole outward cariage is diſloyall, when the heart is ſo corrupted: for Chams diſhonouring his father to his bretheren, roſe from the diſdaining of him in his heart in ſecret. But if it hath not broken out to this, but either grace hath ſubdued it, or worldly reſpect hath made us ſmother it, yet muſt it be put upon the account among our ſinnes, when we humble our ſelves before the Lord for them; to get a diſcharge of theſe as well as others.

To teach every childe, Ʋſe 2 to whom God hath given that comfort, that he hath parents, both or one, to labour for all good, and reverent affection towards them, to honor them in his heart, and inwardly to have all honourable eſtimation of them: for the Lord he lookes into the heart, and this he requires, as the other, and by all meanes labours againſt the contrary, and that which is condemned of God, which will make them contemne the counſells and advice of their Parents, whoſe perſons they diſdaine in their hearts, and take every thing from them in the worſe part, and ſo make their whole government unprofitable unto them. Beſides, the feare of Gods curſe threatned, Prov. 30. as he well ſaid, he was a ſinner with a witneſſe, whom the Holy Ghoſt gave witneſſe againſt; ſo he is accurſed with a witneſſe, whom the Holy Ghoſt ſo accurſeth; for it (ſaith Tremel.) God will condemne and bring that perſon to ſome evill end or other, who ſhall ſcorne and diſdaine his Parents; for his curſes are not threatnings alone, but inflictions; not denouncings, but performance. This were a good caveat to be written upon the doores of young mens and womens hearts, to baniſh and keepe out unreverent and ſcornefull thoughts of their Parents; and a ſitter Poſie to be written upon the walls of Parents, than the vaine inventions of Poets and Painters.

The ſecond is outward reverence, both in word and carriage towards them.

Children, Doctr. ſonnes and daughters muſt outwardly reverence their Parents, that is, in behaviour and ſpeech, give them all reverent reſpect in geſture, and ſuch titles as are due unto them. For if inward, more outward, ſeeing the contrary is more offence to them who take notice of it, more griefe to their Parents that ſee and heare them. Here to belongs that, Prov. 30.11. There is a generation that curſeth their father, and hath not bleſſed their mother; and that he ſpeaketh of the eye, verſe 17. ſhewes that in the whole outward man is required reverence. Hence was the bleſſing of Shem and Japhet, Gen. 9.23, 26, 27. Hence was the excuſe of Rachel, Gen. 31.35. and the practice of Solomon, 1 King. 2.19, 20.

Beſides thoſe in the former point, this may confirme it, Reaſon. becauſe they have their bodies, whole, and parts from them, made of their ſeed, framed in her wombe, nurſed and nouriſhed up by them, then ought they by the whole and parts to doe them all the reverence they poſſibly can.

To teach every one to ſee his ſins paſt or preſent, Ʋſe 1 when they have beene in this marvellous defective, nay, doing the contrary, little reverence in geſture and ſpeech to their Parents, ſhort of that it ſhould have beene; nay, often carrying diſdainfull eyes, diſloyall and deſpightfull tongues, the ſinnes of our youth in this reſpect to be repented of. The cauſe with many why they are deſpiſed, and want this outward reverence of theirs, God uſing this retribution, becauſe they have done ſo; yea, and when they have children of yeares to diſcerne ſuch things, who ſee them unreverently uſe their Parents both in geſture and ſpeech, both with looks and words, who teach them how to uſe theirs, while they let them ſee how they uſe theirs. Yea, divers Parents, (my ſelfe have beene an eye-witnes of ſome) who teach their children when they are young, not onely to diſdaine others, but themſelves; the father teaching the child to ſcoffe or miſcall his mother, and delight in it; which falls out juſtly, that they keepe the ſent of this liquor, and when they are elder, ſo deſpiſe and contemne them. But if now when they finde ſuch things from theirs, it is good to call to mind their owne ſinnes, and to think that they thus uſe me, for I have uſed mine the like, and yet never repented of it.

To perſwade every child (as before) to labour to give them all reverence both in his word and carriage, Ʋſe 2 to thinke it little enough to reverence them with the whole and every part which they received from him. Let none thinke this is needleſſe, or too much curioſity to ſtand upon ſuch things; they acknowledge them their Parents, (and reſpect them ſomewhat) what need all this? for this muſt be done, and not greater things neglected;Nonnunquā in parvâ deterius quàm in majori culpâ peccatur; major enim culpa quo citiùs agnoſcitur, cò etiam celeriùs emendatur: minor verò dum quaſi nulla creditur, eò pejor eſt, quo & ſecuriùs in uſu retinetur. Greg. and the ſinnes of children in this kind are in ſome ſort greater than thoſe in the other of greater note: For as a man ſometimes ſinnes worſe in a ſmall than in a greater fault; for the greater by how much the ſooner 'tis acknowledged, 'tis quicklier mended,; but the leſſer, while 'tis counted almoſt none at all, is therefore worſe, becauſe we more ſecurely lived in it. So of this particular, though diſobedience and want of reverence differ in themſelves, yet is unreverence thus the greater, becauſe it is accounted as none, and men lye very ſecure in it. Therefore ought men to avoid it, and ſtrive againſt it, both becauſe they are forbidden, and becauſe as a little wound neglected, will feſter to a great one; ſo this unreverence accuſtomed, will breake out to a greater contempt and diſobedience; and if Chriſt make him culpable of ſinne, that ſaith but Raka to his equall, and him of hell-fire, which calleth him Foole, Matth. 5.20. what ſhall he be worthy of that calleth his Parents ſo, and uſeth them moſt unreverently? And if 2 Kings 2.23, 24. Children, that mockt the Prophet, were torne with Beares, how ſhall ſuch things eſcape a judgment? They ſhall not; for that of Solomon ſhall be true. Prov. 30.17. The outward reverence muſt not ſtand in ſignes and words onely, but as 1 John 3.18. ſpeaks of love: My little children, let us not love in words, neither in tongue, but in deed and in truth; So ſay we of this; this reverence muſt appeare in our actions, and this will part it ſelfe into obedience and ſubjection: for the firſt ſo much.

Children, Doctrine. ſonnes and daughters muſt not onely give inward and outward reverence in thoughts and words, but they muſt obey them, as Chriſt ſheweth by his condemning of the ſonne who obeyed not, Matth. 21.30. Hence are the Commandements, Coll. 3.20. Children obey your Parents in all things, for this is well pleaſing unto the Lord; in all lawfull things: as the like, 1 Cor. 9.22. To the weake became I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes ſave ſome; as farre as I may lawfully, not ſeeking my owne profit; 1 Cor. 10.33. even as I pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many, that they may be ſaved; in all lawfull things not ſeeking his owne profit, preferring the pleaſing of them before it; the oppoſition being betwixt his and their pleaſure and profit, not betwixt their profit and pleaſing of God: So in this, not betweene Parents and God, but their will and their Parents; ſhewing that the ſonne is not to obey his Father in what he will and liketh, but he is ſimply bound in all things, though never ſo diſlike to him, ſo they be not diſpleaſing to God. Hence is the Commandement, but with ſome limitation, Epheſ. 6.1. Children obey your Parents in the Lord, for this is right. The Lord, when he commends the Rechabites, Jer. 35. doth ſhew this thing as a duty.

Becauſe it is a thing well pleaſing the Lord, Reaſ. 1 Coloſſ. 3.20. ſo pleaſing, as that his owne obedience is more acceptable with it; and without it he will not like of his owne at all, as appeareth, Matth. 15.5, 6. But ye ſay, whoſoever ſhall ſay to his father or mother, it is a gift by whatſoever thou mighteſt be profited by me, and honour not his father or his mother, he ſhall be free: thus have ye made the Commandement of God of none effect by your tradition. And undoubtedly he that preferred pitty and mercy to men before ſacrifice, doth much account of piety towards Parents.

Becauſe if not in all things, but where they pleaſe, Reaſ. 2 and according to their owne will, then they preferre themſelves before their Parents, & indeed obey not their father, but themſelves. As they who love others from whom they looke for good, doe not love them, but themſelves: ſo in this; therefore is it that they muſt endeavour to obey in all things unpleaſing.

To reprove all diſobedience that is found in Children of all ſorts to their Parents, young and elder, and all ages. Ʋſe 1 If the Law, Deuter. 21.18, 19, 20, 21. were now in force, alas, how many Parents ſhould long before this be bereaved of all, ſome of divers of their children: becauſe not onely negligence is to be found, and omiſſion, but in many, apparent contempts, upon whom the Law was to take hold. See your ſinnes, and forſake them, O children; elſe know, that if the former ſhall not goe unpuniſhed, leſſe this; and if ſuch puniſhments for that, more for this: And know you, that if you have, or may have children, and live to that, God ſhall make them revenge your Parents quarrell, and contempt, to bring you to repentance, or to puniſh you for it; and the more ſecurely you now contemne the admonitions of the Miniſters, the more ſharply ſhall God then puniſh you, and the more piercing ſhall it then be unto your Soules.

Let this then admoniſh every childe to give obedience to his fathers commandements, Ʋſe 2 whatſoever they are; not only when they are pleaſing to him, but even how croſſe ſoever they be to his liking, doing his fathers will, not his own, being affected in regard of his earthly father, as Chriſt was of his heavenly, John 6.38. For I came downe from heaven, not to doe my owne will, but the will of him that ſent mee; and therefore was contented to breake himſelfe of his owne will, rather then to croſſe his fathers will. Math. 26.39. ſo muſt they. To obey them in things that are pleaſing and profitable unto them, liking them well enough, is not ſo commendable, becauſe they may be led with theſe reſpects, rather then duty or love; but in things difficult and hard, croſſing their will and affections, is a double obedience, and ſhall receive a greater reward: Therefore endevour thus to obey them, and God in them; it is not his will of permiſſion, but of command, wherein Gods law is broken, if they be diſobedient: And not ſo onely, but he will reject all ſervice done to them, when they neglect that they owe to theirs: ſo that he will be deafe to their prayers, contemn their ſervice, his eyes ſhall be ſhut to their miſeries; they may pray, he will not heare; ſtretch out long hands, he will not regard; yea cry to him, yet will he not accept: if the ſighes of thy father, and teares of thy mother, come up before God, for thy rebellions towards them, thinke that thy prayers ſhall little be accepted of God.Num. 16. If Moſes his words to God for the rebellion of Corah before God, made not onely their ſacrifice unacceptable, but brought a curſe upon them; think of it, and take heed of the like.

But ſome in this matter may doubt, and for it object and queſtion thus.Pomand. 17. Firſt, what if God commanded one thing, and mens parent another? It is anſwered, thou muſt then anſwer with the Apoſtles. Act. 5.29. We ought to obey God rather then Man; or heare from God. Mat. 15.3. why doe you alſo tranſgreſſe the commandements of God by your tradition? for ever his command is above them and theirs: elſe this were to make them gods, and God, man; and were a deed of Idolatry performed unto them. Martin Luther ſayd well, that in keeping of the firſt precept, was ſhewed obedience of all thereſt; for hereby we acknowledge God to be our God in preferring his will, before the will of any other. And ſo whoſe will we preferre before Gods, we take them to be our god. The Apoſtle makes the Devill to be the Prince of this World; becauſe men obey his will before Gods, ſo in this: Therefore if the queſtion be of theſe two, God muſt firſt be obeyed.Honora patrem tuum, ſed ſite à vero patre non ſeparat, tamdiu ſcito ſanguinis copulam, quamdiu ille ſuum noverit creatorem: alioquin, Pſal. 45.10. Hieron. Ep. 8. ad Furiam. Honour thy father; but ſo, as he draw thee not from thy true father, ſo long acknowledge the bond of blood, as he acknowledgeth his Creator; otherwiſe as it is, Pſal. 45. hearken, O daughter, forget thine owne people, and thy fathers houſe, ſaith St. Hierome to Furia. And his reaſon is,Non es ejus cui nata es, ſed cuirenata, & quite grandi pretio redemit, ſanguine ſuo. thou art not his of whom thou wert borne, but new borne, who hath redeemed thee with a great price, even his blood. And Clemens Rom. Epiſtola. 4. to the ſayd purpoſe,Authores non ſunt vitae noſtrae parentes, ſed miniſtri; non enim vitam praebent, ſed ingrediendi in vitam exhibent miniſterium; ſolus deus vitae author & fons eſt. S. Clem. Rom. Ep. 4. Our parents are not the authors, but the inſtruments of our life, they give not life, but are the meanes of entring it, only God is the author and fountaine of life; he is then to be preferred, and his commandement; and not as many who have excuſe for things they doe, our fathers did ſo, or they commanded us: In things, wherein God hath neither commanded nor forbidden, it is ſufficient; but where either, there muſt they take notice of it, and obey him. But yet he muſt doe it with due reſpect and reverence, manifeſting no contempt of their authority.

Some will demand: The magiſtrate commands me one thing, and my parents a contrary, what muſt I doe, whom muſt I obey? It is anſwered, that the magiſtrate muſt be obeyed; for God hath given him a larger Commiſſion then to them, for they themſelves are ſubject, as their children; who neither may doe, nor command contrary to their authority, but doing ſo he ſinneth, and the ſonne ſinneth in obeying. Againe Princes commands commonly reſpect common good, and the good that is more common, is more excellent; a common good muſt not be neglected for a private; nor this preferred before it. A mans countrey is to be preferred before his parents, and the goods of it: And to obey them, were not a good thing, forBouum non ſuo loco non eſt bonum. a good thing out of its place, is not good; blood out of the veines in other veſſels is hurtfull, though in his place the life conſiſt in it. A good thing not done in his place, were better undone, yea it cannot be well done. Moreover, we muſt diſtinguiſh betwixt the affection and action. A man may love his parents better then the magiſtrate, but he muſt obey him rather; as he may love a good man, better then a great man, yet in many caſes he is not bound to doe ſo much for him. The firſt, becauſe God hath ſhewed his ſpeciall love more to him, then them. The ſecond, becauſe God hath given him a great authority of command. So 'tis in this inward affection, and outward obedience, becauſe the bond of nature is ſtronger in the one, and the force of authority is greater in the other. Finally, if the things prejudice the State, they muſt not be obeyed; but if it doe not prejudice the publique good, and be much benefit to a private parent, ſo the ends of the two be regarded, & no contempt of authority ſhewed, & a man be content to abide the penalty; A man may diſobey, and prefer Parents before Magiſtrates without ſinne to God. As in the caſe of Heſter and Mordecah: and the Jewes and the Kings commandement.

What if my Father commands me one thing, and my maſter the contrary, I am a ſervant or an apprentice, What muſt I doe? Anſw. As before, obey thy maſter, for thy father hath given over his authority to him, over whom he hath no power, for his power is not ſubordinate to thy fathers, as a Steward, or Tutor, wherein there is reſervation, but abſolute: And thou art now of another regiment and corporation. But yet as before, thy affection may be more to thy Father, but thy labour and ſervice to thy maſter, thou mayſt wiſh his good more; but thou muſt work for and procure the others good; for, for that end thou waſt placed under his power. But if without neglect of thy maſters affaires, thou may be helpfull to thy parents, ſtanding in need of thy helpe; or by leave and conſent, thou art no more free to refuſe now, then before.

I am the Daughter of my Father, he hath beſtowed me in marriage, if the commands of huſband and father croſſe one another: whom muſt I obey? undoubtedly thy huſband, for the father hath given over his authority to him: And more then in the former; both thy affection and action muſt be more to thy huſband, love him better, and obey him rather. For Gen. 2.24. is ſpoken comparatively, when the one muſt be forſaken, or in caſes that ſo fall out that both be in queſtion. For he ceaſeth not to be a father ſtill, but reſerveth to him as reverence, ſo obedience while it is not croſſe, yea in ſome things he may challenge it that are croſſe, if it be not to the prejudice of thy huſbands good, and greatly for his helpe; yea, and thou muſt obey him with ſome hazard of thy ſelfe; ſo there be no contempt of the authority of thy huſband: As in the caſe of Heſter, which ſerves both for a ſubject and a wife. Hitherto of their obedience, now of their ſubjection and ſubmiſſion; and this may conſiſt in theſe things. Firſt, for correction.

Children, Doctr. muſt ſubmit themſelves to their Parents, to be rebuked and corrected by them. It is that which we have. Pro. 15.5. A foole deſpiſeth his fathers inſtruction, but he that regardeth reproofe is prudent. When the Apoſtle maketh it a reaſon for ſubjection to God. Hebr. 12.9, 10. it muſt needs hold in this: yea, the Apoſtles will carry it, not only when they doe it juſtly, and from ſufficient matter, but for a wrong cauſe, which the tenth verſe ſheweth, implying thereby that this ſubmiſſion is required when they ſhall correct, of a ſpleene, or a humour, for their owne fancy and pleaſure only without good ground or manner: may not this be ſeen by that of Iſaac ſubmitting himſelfe to his father, to cut him at his pleaſure, Gen. 22. yea of Iſrael to be circumciſed; and of Chriſt to his mother. Luke 2.48, 49?

Becauſe by this they ſhew wiſdome, Prov. 13.1. Reaſ. 1 A wiſe ſonne heareth his fathers inſtruction, but a ſcorner heareth not rebuke; and they get and increaſe wiſdome; Prov. 29.15. The rod and reproofe give wiſedome, but a child left to himſelfe, bringeth his mother to ſhame: for they learne to avoid the like ſinnes, and to eſcape greater ſtroaks from their father. That which gets wiſdome, muſt be ſubmitted to; Reaſ. 2 becauſe by it they prevent greater deſtruction, and bring to ſalvation. They are called The way of life, Prov. 6.23. wholeſome things, though bitter: To prevent greater evill, and bring health, we eaſily ſubmit our ſelves to the Phyſitians hand to receive.

Becauſe they come from love, Prov. 13.24. Reaſ. 3 For thoſe men love not, or they hate in effect, under affection, thoſe they correct not.

To reprove the ſtubborne and ſtiffe-necked children of our age, who repine at their fathers reproofe, Ʋſe 1 their hearts ready to ſwell againſt them, if they check them for their carriage, ſpecially when they are of ſome few yeares, they will frowne as long as their Parents can doe: They imagine they know how to carry themſelves well enough, yea, better than their Parents, and often give them word for word, or mutter and murmure marvellouſly againſt them: the cauſe being not onely want of grace in their owne hearts, but the omiſſion of correction and the rod when they were younger, becauſe they did not correct them betime. Many Parents, like Eli, neglecting the rod when they were young, cockering of them, that they get ſuch heads when they are growne, that they will not beare the rod; and better nothing at all by their reproofes, but they live often to ſee their periſhing, as Eli did his ſonnes. Whereas if they be duely and maturely uſed to the rod and correction, they will be nothing ſo audacious, and in the end a word ſhall doe more with them than many ſtripes.

To teach children to give honour unto their Parents, Ʋſe 2 in ſubmitting themſelves to their reproofes and correction. Wiſdome will make them take them from others who are farre off, when it may be doubtfull with what minde they doe it: how much more from Parents, of whoſe love they cannot doubt. It is profitable ſaith Chryſoſtome, Ho. 27. ad pop. A. to have many admoniſhers and keepers, many reprovers, is profitable; becauſe as a beaſt that is hunted and ſet on of all ſides, cannot eſcape: ſo ſhall not a ſinne or vice, but when ſuch as are ſo nigh us, who ſee in ſecret and open, it is farre better: But we could beare it if there were cauſe, and we had deſerved it; but when they doe it without cauſe, as we thinke unjuſtly, that is it which makes us repine. Firſt know, that the Phyſitian ſees often more than the Patient, ſo doth the Parent: But if yet there be no cauſe, the Apoſtle ſhews yet we ſhould ſubmit. And we ſhould conſider, as Hierome would have Salvina to judge of his reproofe, that it was ex abundantia amoris, and it is his cujus votum est, te neſcire, quae metuit. Beſides it is more thanke worthy, when a man can, in ſuch caſes, ſuppreſſe the riſing and ſwelling of his impatient and corrupt nature, onely for conſcience of the commandement: for here being ſome conflict betwixt his word and our will, he taketh tryall of our obedience, who hath ſimply commanded ſubjection in this kind to children, which is to bee obeyed, as that thou ſhalt not ſteale: Therefore ſhould every one endeavour to it, and thinke it is the part of a good childe to kiſſe the rod that beates, as the hand that gives.

The ſecond thing, wherein their ſubjection is required, and ſubmiſſion, is for their calling and education.

Children muſt ſubmit themſelves unto their Parents, Doctrine. to what calling they ſhall thinke fit to bring them up in and to. So did Samuel to his Mother, he yeelded to her, to be ſet apart for the ſervice of God, and to be brought up to it. 1 Sam. 1.28. For that which ſhe gave he performed. So David ſubmitted himſelf to his father to be a ſhepherd, and ſome of his brethren ſouldiers; So Chriſt was diſpoſed of by his Parents, when he was fit to teach others; and for another manner of worke, Luke 2.46. yet he went and was ſubject to them, and in the ſame trade verſe 51. and Marke 6.3. Justin Martyr thinkes ſo: 'twas likely, the wiſedome of God to blind the wicked, and hide him from their eyes. Then as 1 Joh. 2.6. He that ſaith, he abideth in him, ought himſelfe alſo to walke, even as hee walked: ſo for this particular.

Becauſe they in all reaſon are far better able to judge of them, Reaſ. 1 and their parts and gifts, what they are fit for, and wherein they are moſt like to give them moſt comfort, and glorifie God, and profit themſelves, then they can of themſelves. That ſame borrowed ſpeech. Pſal. 127.4, 5. As arrowes are in the hand of a mighty man, ſo are Children of the youth; happie is the man that hath his quiver full of them, they ſhall not be aſhamed; but they ſhall ſpeake with the enemies in the gate; ſeemes to inſinuate ſomewhat, they are as arrowes of divers heads, ſome fit for one marke, ſome for another, he hath them in his hand, and knows beſt which is fit for which.

Bcauſe they are not in their owne power, but his, Reaſ. 2 while they live in his houſe, and government; but part of his ſubſtance: therefore the Devill ſmote not Jobs wife as part of himſelfe, but his children, as part of his ſubſtance and temporall goods; 'tis equall then, he ſhould have the diſpoſition of his children, not themſelves or others.

It ſhall appeare that he may diſpoſe of them in Marriages, Reaſ. 3 and not any other, nor themſelves, which is then when they are of more yeares, and grown of greater diſcretion in the world, more when they are younger, and without experience.

To reprove the ſinnes of many Children, Ʋſe 1 who ſometime without asking conſent, if denyed, doe diſpoſe of themſelves at their owne pleaſure in what calling they like, as if their parents had no power over them; as if they onely knew what was fit for themſelves, and their parents wanted the wit and experience they have to diſpoſe of them for the beſt; the cauſe of many miſcarrying of them, and not proſpering in their profeſſion; becauſe they went not to it the right way, only led by their affection without judgement, not knowing what God had fitted them for; nor regarding their parents, whom God had ſet over them, for that purpoſe; whence often the curſe of God is upon them, that they proſper not in ſuch courſes: or if by the indulgence of God they proſper, that their parents ſee not their ruine, yet when they are dead, their ſinne living, not repented of, they are requited often in the ſame kinde againe; as they did to their Parents, ſo their children doe to them, yea often not without them, but farre worſe courſes then they tooke.

The third thing wherein their ſubjection is required, and ſubmiſſion, is for their portion and childes part.

Children muſt ſubmit themſelves unto their parents, Doctr. in receiving their proviſion and portion, and be content with that they have provided and allotted unto them; whether in their life, or at death, not being their owne carvers, nor ſharing it out as they liſt. The Prodigall ſonne amongſt much evils, is noted to bee free from this, to ſhare himſelfe; but was content his fathers portion: whereas his elder brother, though free from many other evils, yet is blotted with this, Luke 15.12, 29. It is commended in the ſonnes of Abraham, that they in this thing ſubmitted themſelves: At leaſt no contrary thing is manifeſted of them. Gen. 25.5, 6. As Adoniah is reproved for uſurping the kingdome, and making his fathers will for him, not content with his portion, ſo is it the commendations of the reſt of Davids children, that they were content with their portions, and never murmured that Solomon, not the eldeſt, but the ſon of Davids age, had the kingdome given him of his father, Kings 1. The reſt of the Patriarkes are not recorded to be malecontent, that Joſeph had a double portion among them.

Becauſe they muſt thinke, Reaſ. 1 they diſcerne better of their own eſtate, and what they are able to afford every one out of the ſtocke while they live, and they maintaine an honeſt and comely ſtate as before, and at their deaths; how that they have gathered will part it ſelfe to them, ſo ſome portion be for God, good uſes, and other thing neceſſary.

Becauſe the father beſt knows them, and with leſſe partiality then themſelves, Reaſ. 2 who hath beene to him the beſt childe, and who have more grace in them, according to which he may deale and diſpoſe: As did Iſaac to Jacob, Jacob to Joſeph, a double portion; all the other taynted with ſome groſſe ſinne; for their goods they may and ought to diſpoſe of according to grace and vertue, which makes the youngeſt the eldeſt; and ſo, è contra.

Becauſe they are able beſt to diſcern, Reaſ. 3 who is like to doe more good to Church & Common wealth; and ſee in ſome one more hope then in another: and if he ſo diſpoſe, they muſt be content.

To reprove al diſcontented children, not content with the portion the father hath ſet out for them, Ʋſe 1 neither living nor dead, but murmuring at the dealing of his father, as if his were leſſe, the other too much; as the Prodigall ſonnes elder brother, or as Adoniah, making choiſe of his own portion; and if they have not the allowance they would have, they think they may come by it as they can, and whatſoever they get from their father, they thinke it well gotten, and but of their own; and no ſin. But ſee what the holy Ghoſt ſayth, Pro. 28.24. who ſo robbeth his father or his mother, and ſaith it is no tranſgreſſion, the ſame is a companion of a deſtroyer; making ſuch a ſonne a companion and cozen german to a murtherer. At his death, and in his ſickneſſe, if either they be privy to his will, or gueſſe by his affection in his health, that that will not fall to their portion; they deſire to helpe to ſhorten his dayes, and haſten his end: he ſhall heare newes that they have ſhar'd for themſelves, as Adoniah; after his death, many a ſonne ſhewes himſelfe graceleſſe, telling abroad every where, how unkindely his father dealt with him, that his portion was ſo ſmall; not remembring in the courſe of common ſociety, de abſentibus & mortuis nil niſi bonum, much more for parents, whoſe infirmities muſt be covered being living, more dead: neither remembring how little they deſerved at their fathers hands, or how unkindely they uſed him in reſpect of others, or how little hope they gave him that they would uſe that well he ſhould leave them, and by it be profitable to God or man, Church or Common-wealth.

To teach every child to be content with the portion his father ſets out for him, living or dead, whether more or leſſe, Ʋſe 2 equall or inferiour to others: imputing ſomewhat and not a little to his fathers wiſdome, knowing his owne ability, ſeeing their preſent graces, or their future hopes; ſomewhat looking at home, how dutifull he hath beene in compariſon of others, how little deſerving, what little grace, and ſo leſſe goods. And if his father ſeeme not to have dealt ſo equally, yet it is his duty to ſuſpect his owne wiſdome rather than his fathers, to accuſe his owne demerits, yea, to cover it in every place, and every way ſhewing himſelfe contented. If Jacob ſee good cauſe to diſinherit Reuben, and to paſſe by Simeon and Levi, and leave the Lordſhip to Judahs hand, yea, if he ſhall ſkip over Dan and Aſher, and the reſt, till he come to Joſeph, from the eldeſt of all to the youngeſt, or ſtate one, and beſtow the double portion on him and his, the reſt muſt not be diſcontented with his diſtribution, but give him leave to doe with his owne as he liſt; honouring him thus, yea, and uſing his portion left thee for his honour, for increaſe and advantage, as the Talents; that the world may judge of the juſtice and uprightneſſe of thy fathers getting of his goods.

The fourth thing in this ſubmiſſion is, to be diſpoſed of for their marriages and matching.

It is the duty of children to ſubmit themſelves to their Parents in their matches and marriages; Doctr. to be given and taken in marriages, this is a part of their honour, for the Scripture gives this authority to the parents to beſtow them, as is proved, Deut. 7.3. 1 Cor. 7.38. yea, to break them, Exod. 22.16, 17. then muſt they and ought to be ſubject. Beſides the examples of all good children who have thus ſubmitted themſelves: And exempla ſanctorum pro regulis ſunt, ubi deeſt regula, vel contraria non datur; Iſaac ſubmitted to Abraham, Gen. 24.3. Jacob to Iſaac, Gen. 28.1, 2. Sampſon to his parents, Judg. 14.1. Rahel and Leah to their father Laban, Gen. 29.19. yea, even prophane and wicked have in ſome ſort done it: Iſmael, Gen. 21.21. Shechem Hamors ſonne, Gen. 34.3.6.

Becauſe this is to honour them, Reaſ. 1 when they thinke them wiſer and better able to provide for them than themſelves; whoſe advice if they muſt ſubmit themſelves to for their calling and portion, more for this, when they are led commonly by the heate of affection to the liking of the perſon onely, when there are many other things as neceſſary to concurre as that; as religion, honeſty of kindred, good report, equality, and ſuch like; all which is rarely found in youth to be ſo duely reſpected, as parents by their experience reſpect, and are able to diſcerne.

Becauſe he may not diſpoſe of the goods of his father without him, Reaſ. 2 not ſell his land, or alienate any thing from him, but as he will diſpoſe; how then himſelfe?

This reproveth thoſe children that diſpoſe themſelves without their parents conſent, Ʋſe 1 prey upon their right, intangle and contract themſelves, yea, and conſummate marriages, they not witting, yea unwilling, or by ſome neceſſity forced to ſhew ſome willingneſſe, which is the cauſe of ſo many untoward, uncleane, and polluted families, and prophane ſucceſſion, as other times can witneſſe, ſo too many preſidents in our dayes. For as when children are compelled to match againſt their wills, and where they have juſt occaſion of exception, for ſome ſiniſter reſpect the parents have, there follows much uncleanneſſe and impiety: ſo when without the parents conſent, and not of their providing, but they are their owne chooſers; ſhewing where parents conſent is wanting, there Gods bleſſing is away; yea, where parents conſent is not, there is Gods curſe; as in Eſau and his poſterity, in Judah taking his Hoaſts daughter, Gen. 38.2. having Er and Onan, ſuch as God would not endure to live, but ſlew them himſelfe. Yea, that may alſo be ſeene, Gen. 6.2. in the ſonnes of Seth, the Church which matched with curſed Chams ſeed of themſelves, without parents conſent, had ſuch a wretched poſterity. This thing then is reproofe-worthy, yea, damnable in children without repentance; parents are often cauſes of it; and that firſt, to ſome it is Gods retribution, becauſe they ſo ſerved and abuſed their parents: Secondly, becauſe they give ſuch liberty to their daughters to wander, as Dinah; and ſo Ezek. 23.3. their breſts come to be preſſed, and the teats of their virginity bruiſed: or elſe their affections by often meeting are ſo intangled and inflamed, as the fathers threats will not looſe it, nor the mothers teares cannot quench it. It was not ſo, Prov. 30.18, 19. it ſhould not be ſo. Hierom to Demetr. Epiſt. 8.11. would not have Virgins alone, ſolae ſine matre: for in a flocke of Doves the Kite often will prey upon one when they are abroad; and it is a ſcabbed ſheep that loves wandring, and leaves the fold.

Thirdly, becauſe parents doe not take and uſe their right, and provide for them in due time mates fit for them, which makes them provide for themſelves, not without ſinne, but greatly ſinning; yet the parents partakers of it, and oftentimes of much ſhame and griefe, as it was with Tamar, Gen. 38.26. But howſoever, one mans ſinne cannot excuſe another, nor yet the parents the childs ſinne, nor will not exempt them from the curſe of God, when they thus match to the griefe of their parents, and the ſhortening of their dayes and life, by whom they received life, and ſhould have their lives continued and lengthened.

To inſtruct children to be ſubject to their parents, Ʋſe 2 knowing what power they have over them to guide their choyce, that without them they may not chuſe; and if they chuſe for them, they cannot without great cauſe and juſt exception ſtray themſelves from liking: ſmaller things they muſt endeavour to overcome, they muſt not ſuffer themſelves to be entangled by ſome who ſeeke by kind uſage of them to ſteale away their hearts from their parents, for their daughters, to advance them; as is the manner of ſome wretched and unconſcionable men. As Uſurers get their fathers inheritance from them by feeding them with money: ſo they muſt not ſet their affections by fervency of ſociety and company upon others, without parents, and where never like to give allowance. They ought to remember this is the fathers right, to chooſe, to diſpoſe of them, not onely in the generall, but for the particular perſon: But what if he be farre off, and cannot ſee? If he give thee liberty, duely aſking it of him, he hath given his right from himſelfe, as Iſaac to Jacob, Gen. 28. But what if he upon ſome ſiniſter reſpect, deferre and paſſe the flower of her age? I anſwer; then hath God ordained the Magiſtrate as for their puniſhment, ſo for their reliefe, who is not to be ſought to but when moſt urgent neceſſity requireth, when the oppoſition ſtands betwixt Marriage and burning, becauſe that reveales the fathers fault, and bewrayes his or her infirmity. But what if he tender a match out of the Church, a Papiſt, or ſuch like? Then muſt the Child refuſe with reverence, not diſpoſing of himſelfe; for as it were ſinne to yeeld, ſo the other is ſinne to make choyce of himſelfe. But what if another that is not ſo religious and ſo fervent a lover of the Truth, as is to be wiſhed? No direct deny all is lawfull, but a wiſe delaying and a diſcreet gaining of time to ſollicite God with their prayers, who hath the heart of their Parents in his hand, and to intreate them by mediation of beſt friends; who if they can be diverted, it is well; if not, I know no warrant a Child hath to deny his fathers choyce, (though he thinke, and it may be he might chooſe better) and he may looke for a bleſſing from God, if in duty he thus ſubmit himſelfe to his Parents.

The laſt part of this honour is thankfulneſſe, which Children muſt performe to their Parents.

Children muſt performe all thankfulneſſe unto their Parents: Doctrine. that is, helpe them when they need, and in age, when their ſtate and bodies are decayed; and to be eyes, and leggs, and limbs unto them, and to adminiſter liberally according to their ſtate and ability to them, as they did to them when they were young, and when yet they had nothing, nor knew not how to get any thing, that this is a part of honour Chriſt ſheweth Math. 15.4, 5, 6. ſome thinke that of Pſal 128.3. when children are made Olive plants, not Olives onely, and Olive branches, which was a ſigne of peace; ſo they to make peace and love betwixt their parents: but plants, ſuch as might ſtand under them, underprop and uphold them in their weakneſſe: and thus verily have good Children honoured their parents: ſo did the ſons of Jacob Gen. 42.1, 2. ſo did Joſeph Gen. 47.12. ſo did Ruth, though but a daughter in law. To this purpoſe Paul forbids that the Church ſhould be burthened with widowes, but their children & Nephews ought to maintain them. 1 Tim. 5.4.

Becauſe elſe he ſhould not onely be unnaturall, Reaſ. 1 but unjuſt, when the father by his ſpeciall care for him, and the mother by her prayers, bearing and carrying of him, watching with him; lending eyes and legs, and limbes to him, feeding and nouriſhing of him, deſerveth it. All which they the better deſerve, if they have children, with whom they have the like labour and endeavour: now juſtice requires to pay debt due and deſerved.

Becauſe they had forme from them, as body, and members, and limbes, Reaſ. 2 ſo their education, their trade, their ſtocke and portion, or both; whereby they are that they are, by the bleſſing of God; reaſon then, they relieve and maintaine them by it, if their need require.

This reproves many graceleſſe children, Ʋſe 1 who never perform any ſuch duty unto their parents: ſpecially if they ſtand in need of them indeed; but if they be baſe & poor, will hardly acknowledge them, as thinking it their reproach and ſhame, not forgetting, but diſdaining the rock whereout they were hewed, the pit whereout they were taken: or if they doe releeve them, or be kind unto them; it is either becauſe they have yet ſomewhat to give and beſtow, which till it be gotten, they uſe them kindly; yea if many children, they ſtrive which ſhould ſhew moſt kindneſſe; but once gotten, made over to them, they ſet them light, and turne them out; ſome making their parents complaine to authority againſt them, or if they keep them, decayed, they make them drudge as ſervants, they ſet them with the Hyndes: ſome ſo graceleſſe, as they complaine they are a burthen unto them, the beſt of them never tendering them, as they did them, nor maintaining them as they are able; neither anſwerable to their former condition, nor their owne preſent; and ſome driving them away, and not affording any entertainment of releefe: to theſe and ſuch like we apply that of Solomon, Prov. 19.26. He that waſteth his father, and chaſeth away his mather, is aſonne that cauſeth ſhame, and bringeth reprovach, and ſo eſteem of them, as God hath marked them.

To teach Children to performe all thankefulneſſe to their parents, Ʋſe 1 if they live to be able, and they to ſtand in need of them; if they be never ſo baſe, be not aſhamed of them; but remember the time was, when thou waſt naked and needy, and not only had nothing, but if thou hadſt had all the world, couldſt not have had helpe, but by them, or ſome in ſteed of them. And yet they covered thy nakedneſſe, were not aſhamed of thy infirmities, carryed thee in their armes, and nouriſhed thee carefully: Suppoſe and conſider, where thou hadſt been, if they had neglected thee, thinke how many nights without ſleepe, and dayes without reſt they ſpent about thee, when thou waſt young; or weake or ſicke, ſee how love made all their labour light, and all their charges as it were a gaine unto them: And if thou haſt any true naturall affection in thee, thou wilt thinke nothing too much for them: But feed and nouriſh them at thy table, with thy morſell and cup, carry and ſuſtaine them in their weakenes and infirmitie; yea, though they ſhould live as long, or longer in infirmities and wants, then thou waſt of them; there are ſome birds ſaith Baſill, who feed their dams, as long as they fed them, and carryed them, how much more Chriſtian Children? oftentimes when thy father is dead, his garment or his ring is deare to thee, this thou carrieſt upon thy finger, and wouldſt not loſe it for any thing; think how ſhould his body, when he is living, S. Aug. de Civ. D. lib. 1. or if thou ſee others ſo eſteeme them; apply it to thy ſelfe, and give them their whole honour; or elſe looke for the ſhortning of thy daies, and for the like recompence from thine.

His Father.] Having ſeene the duty, we muſt proceede now to the parties, to whom this duty and honour is to be performed; to the father and parents, as their parents, authors of their being, or at leaſt inſtruments of their being; God being Principall.

Children muſt performe all theſe duties, this honour to their parents, all their life long; nothing will free them from them, Doctrine. nor diſpence with the neglect and omiſſion; no greatneſſe nor excellency themſelves may come to, no ſtate nor condition of theirs; neither want, infirmity, and imperfection of theirs: This is manifeſt by the example of Joſeph, the ſecond in the kingdome of Aegypt, yet did not omit the leaſt duty to his father; but performed all in their places, obedience, ſubjection, mainteinance, reverence in his infirmity and weakeneſſe, and his own greatneſſe, Gen 48.12. (& caeteris capiti) Solomon to his mother, 1 King. 2.19, 20. Chriſt to his parents, Luke 2.51. Hence came the curſe upon Cham, pronounced by his father, and executed by God, notwithſtanding what he had to ſay, and could hold out for his defence: his father was drunke and like a beaſt, Gen. 9. But Shem and Japheth bleſſed who did him reverence: To this purpoſe is that of Solomon, Prov. 23.22. Hearken unto thy father that begat thee, and deſpiſe not thy mother when ſhe is old; howſoever unworthy of it, yet thou muſt performe it, even to thy mother weaker by nature, ſubject to more infirmityes; by ſo much more apt to deſpiſe them; more then, when the infirmitie of their ſex, and the imperfections of the age are combyned together; yet we have no liberty to deſpiſe or deny duty.

Becauſe neither the greatneſſe of the one, Reaſ. 1 nor the weakeneſſe and infirmitie of the other can breake that relation which is betwixt childe and parents, which the Law of God being morall, hath made perpetuall unto everlaſting: And the reaſon of this is, becauſe as Chriſoſt. in Rom. 13. non principi ſed principatui, that honour, obedience and ſubjection, is required not ſo much to the Prince, as to the Princedome; not to the perſon, as to his place: So of this, the honour is due not to the father, but his fatherhood; not ſomuch to the perſon of him as he is a man, and ſo either a bad or a good man, as to his place & office, as he is a father: now he is a father, ſhe a mother; though of never ſo bad life or bad parts, and ſo to be honoured: and the childe is to give it, not as a man; and ſo great or baſe, high or low; but as a childe, which he ever is, and ſo muſt alwayes performe it.

Becauſe they are the authors, or principall inſtruments of their lives; Reaſ. 2 eſſence and being, which is that which never can be blotted out, but will ever remaine while they are, therefore is this to be performed: 'Tis Solomons ground, Prov. 23.22.

This ſerves to condemne the Church of Rome, and their odious and impious poſitions, Ʋſe 1 where they allow by doctrine, the childe to diſobey his parents; for they allow him not ſo much, as to acknowledge him to be his father, if he be an Hereticke, if a proteſtant; yea by the hereſie of the father, children are freed from all obedience; and the father deprived of all his naturall power. (Symancha. Juſtit. Cathol. Tit. 4. ſect. 74.) ſee yee not theſe men going againſt the current of humanity, and againſt the light of nature, and are oppiſite to the light of the word. Cham may not diſhonour his father though he be drunke, but he ſhall have the curſe; how ſhall they eſcape it? But Hereſie is a greater ſinne then drunkennes: undoubtedly not as they count Hereſie, which is to differ from the Church of Rome in any thing, ſpecially in matter of the ſeven Sacraments. And what is this in compariſon of that which makes a man a beaſt; which is worſe, ſayth Saint Chryſoſtome, then to bee a beaſt, becauſe iſtud naturae, illud culpae eſt: which ſome ſmall difference from them cannot make: But ſay it were greater, yet doth it not therefore diſſolve the knot, or relation betwixt them; for it is not in the greatneſſe of the ſinne, but when ſuch a ſinne can be given that doth breake the relation: for inſtance, Idolatry is a greater ſinne then adultery, yet this, not that, breaks and diſſolves marriage: Becauſe that, not this meets in cominterpoſition with the knot of marriage. In that they being and becomming one fleſh with another, 1 Cor. 6.10. and ſo cutteth himſelfe from her, he was knit to before: in this they are onely one ſpirit with an Idol, and ceaſe to be one ſpirit with the Lord. So this, It is not hereſie for his greatneſſe, that can diſſolve this naturall bond, which is perpetuall; for it cannot make that he had not his eſſence and being from his father, and the duty depending upon this, obey thy father that begat thee: hath he begotten thee, it is no matter what he is, thou muſt honour him. Then impious are their poſitions; but no marvaile if they teach rebellions, and diobedience, and murthering of Princes, if they allow diſhonouring of parents.

To teach every child to performe this, honour his Parents, Ʋſe 2 whatſoever he is, whatſoever they are. Art thou higher and richer, and wiſer than they? yet muſt thou doe them honour; and by it ſhalt thou have theſe the more. Looke upon Joſeph, Solomon, and Chriſt, and nothing can be in thee that can give thee freedome from it, when they did it, the two firſt ex debito, Chriſt ex placito, to fulfill all righteouſneſſe, and give us example. Though then thou be married or advanced, or howſoever, yet ſtill they are thy Parents, and thou muſt not deny, but performe honour unto them; for thou hadſt thy being from them, and till that be diſſolved, thou oweſt them ſtill the duties, the bonds remaining; yea, whatſoever infirmity is in them, no ſinne diſſolveth the bond, it makes not an annullity of the duty: for as Gold is Gold, though it be ſmeared over with durt and filth; ſo are they thy Parents, whatſoever their lives and manners be. Thinke with thy ſelfe, how their love made them beare with many naturall infirmities of thy Childhood, and not to neglect thee for the many untoward carriages of thy youth, and not to caſt thee off from them: And thinke what duty now ſhould bind thee unto; if they for their perfect love, and upon ſome hope of comfort many yeares after, did paſſe over all, how much more thou in duty and in lieu of thankfulneſſe for that which thou enjoyeſt from them? Children muſt not be like Flies (as Plutarch) which ſlip along the glaſſe where it is ſmooth, but catch hold of it where there are any ſcratches or flawes: They muſt turne away their eyes from their infirmities, and forget their hard uſage, if it have beene any; and not be undutifull for that, becauſe they have their being and education from them. Take heed of Chams curſe, and ſeeke Shems bleſſing, by not ſeeing their infirmities, but covering and performing duty to them; accounting it to be a ſin to be repented of, when they cannot find their hearts ſo cheerefull in their duties as they ought, becauſe of their Parents infirmities.

A ſervant his maſter.] The ſecond rule of nature, the ground or other pillar of Gods reaſon againſt this people: For the meaning 'tis plaine; the duties here required are in the generall the ſame for the moſt part with the former, though not in every particular. The firſt is reverence, and this both inward and outward; To joyne them together.

Servants muſt give all reverence unto their Maſter, Doctr. all inward good affection and eſtimation of them, and all reverent reſpect in geſture and ſpeech, Eph. 6.5. 1 Tim. 6.1. Eccleſ. 10.20. It may be applyed to Maſters, for the King is but a great Maſter, and the Maſter a little King. The outward in words, as not replying unreverently, Titus 2.9. not ſpeaking their infirmities to others, as 1 Sam. 25.17. giving them all reverent ſpeech and ſubmiſſive geſture, as 2 King. 5.13. not deſpiſing them as Hagar did Sarah.

Becauſe God hath made them reverent, Reaſ. 1 in that he hath communicated unto them part of his excellency and dignity, that is, his Lordſhip and Dominion, making them his Vicegerents and Lords over their family: therefore they ought to reverence them.

Becauſe his Commandements are ſpirituall, Reaſ. 2 and reach to the inward man, and without it were all outward but hypocriticall and counterfeit, which is abhominable: And this without the outward is imperfect, if it may be ſuppoſed it may be without it, and ſo cannot be acceptable.

This is to let ſervants ſee their ſinnes paſt or preſent, Ʋſe 1 when they have or doe carry themſelves unreverently towards their Maſters in heart and outward man, in eye and tongue, to their faces and behind their backs, they are all guilty of the breach of the decree of the moſt High, and indeed all; for where ſhall we finde a ſervant any thing neere performing the carriage he ought to his Maſter and Miſtris? that he hath a baſe thought, opinion, and eſtimation of him, appeares by his ſpeech and carriage; his ſpeeches ſo void of reverence, nay, his anſwers full of contempt, his eye and carriage ſo full of ſcorne and diſdaine: Hagar deſpiſing Sarah, looking ſcornfully upon her, which muſt needs argue unreverence in the heart; for by theſe things many a man well knows what is in the privy Chamber of the heart, and by this outward pulſe thus beating, may we diſcerne how the inward parts are affected. For he that will ſpeake ſo frowardly, and looke ſo ſcornfully and doggedly, as many will, it muſt needs ſhew he hath no reverence, but his heart is full of deſpight and contempt; and he that will ſpeake ſo to his face, and in his preſence, what will he to others behind his back, and in his abſence? Where is the feare and trembling Paul calls for? Where is all the honour Peter exacts, when ye will thus bourd them often, thus diſdaine them? when ye will anſwer them frowardly, or murmuring when their backs are turned; when you tell their weakneſſe not to your fellows, but to neighbours ſervants, whereby their eſtimation is impaired. Thinke you the Apoſtles call for theſe in vaine, or ſhall ſuch things goe unpuniſhed? Aſſuredly no: for when the Apoſtle ſaith to ſervants, to encourage them that are good, Eph. 6.7, 8. with good will doing ſervice, as to the Lord, and not to men; knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free; did he not meane the contrary? and would have you to underſtand, that whatſoever evill thing a man doth, that ſhall he receive of the Lord, whether he be bond or free? ſo expect it in this particular; ſee then that, unreverent and contemptuous ſervants; expect you to receive from the Lord ſome fearefull thing, and let it be a reſtraint in you of ſuch irreverence in the things ſpoken of, or the like. But of this ſin Maſters are often the cauſes of it, and they that bring it upon themſelves.

Firſt, becauſe they have beene ſuch ſervants to their Maſters, and ſo have lived in it ever ſince without repentance; even then when God recompenceth them home, yet they will not remember their owne ſinne, but are ſtill brawling with their ſervants, and ſo it is Gods juſt retribution: whereas if they would repent of that, they ſhould better reforme this, Eccleſ. 7.21, 22. Take no heed to all words that are ſpoken, leſt thou heare thy ſervant curſe thee; for oft-times alſo thy owne heart knoweth, that thou thy ſelfe haſt alſo curſed others. It may be applyed to this, though it carry ſomewhat more: That a Maſter, when his ſervant revileth him, or uſeth him irreverently, ſhould remember even this ſentence, to make him penitent and moderate.

Secondly, becauſe they have remitted of that ancient ſeverity in their government, which we heare men, that can remember times that are paſt, ſpeake of; not having thoſe ſtrait eyes, nor hard hands over them as they ought, not ſo ſharply correcting them as the offence and nature of a ſervant requireth; ſo that they little reverence them, for they feare them not, becauſe they forget that of Prov. 29.19. A ſervant will not be corrected by words, for though he understand, he will not anſwer.

Thirdly, becauſe they bring them up too liberally for diet and apparrell, and ſo when the belly is full, and the back fine, the Maſter is not ſo regarded. A ſervant is like in this thing to a Horſe full fed and pampered, he will caſt his rider; like to Bucephalus, Alexanders Horſe; while he was bare-backt he would carry any man; but if once he had his trappings and furniture, none, or hardly Alexander himſelfe. It is the complaint of many, that ſervants are thus inſolent to themſelves and others; many, though not all, are the cauſes of it themſelves; (ſomewhat there is in the nature of a ſervant and other things) for they bring them up ſo delicately, as Prov. 29.21. He that delicately bringeth up his ſervant from a child, ſhall have him become his ſonne at the length. Whatſoever their fare is, their apparrell is farre exceeding; a ſervant going better than a man of his Maſters place and wealth did ſome few yeares agoe. And though they will not allow it themſelves, yet they can be content their friends, or themſelves, if their fortune be allotted unto them, ſhould provide it for themſelves: And if, when they are thus gay without, they uſe them as Hagar did her Miſtris, when ſhe was bigge with child, is it not juſt with them? A great cauſe of this, is taking of Apprentices with great portions, and ſo as Mulier cum dote, is imperioſa, ſo they and their friends. The cauſe you muſt have ſuch portions with them, more than in former times, is this, becauſe they muſt thus be maintained, more than in former times. But better it were that you had leſſe, and kept them more meanely; better for you, you ſhould have more reverence and reſpect: better for them, for thus you bring ſin upon them for the preſent, and in future time juſt contempt, as they have contemned you.

To perſwade ſervants to uſe their Maſters with all reverence and good reſpect that may be, Ʋſe 2 they muſt feare them, and reverence them; Nature it ſelfe hath taught it, and heathen ſervants have performed it, as in Naamans ſervants; how much more ſhould religious Chriſtian ſervants, and the more Chriſtian or religious, the more they ought to performe this duty; not onely not to contemne and deſpiſe, but to reverence them with all the reverent carriage and ſpeech that may be? and that not outward onely, but inward, for God requires more than Nature; his Law is ſpirituall, and he will have all inward and outward reſpect, the heart as well as the tongue; and the outward will not be, or not continue; or if ſo, yet not accepted of God: yea, he that wants this, it can never be expected the other of obedience, &c. and let him who lookes and hopes to be one day a Maſter, and to have his ſervants ſuch as he would, be now ſuch a ſervant as he ſhould, Ephe. 6.8. knowing that whatſoever good any man doth, the ſame ſhall he receive of the Lord, whether he be boud or free.

The ſecond duty of ſervants is obedience, for whom men feare, Doctrine. them they obey.

Servants muſt give unto their Maſters and governours all obedience: hence it followes, becauſe they muſt feare, and whom men feare them they obey, when they command: this proved, Ephe. 6.5. Col. 3.26. Titus 2.9. And this obedience if it be ſuch as Chriſtians ought to performe, it muſt neytheir be clipt, nor counterfeit, not in ſome things onely, nor in ſhew to the eye: for the firſt, Col. 3.21. in all things, that is, in all lawfull things, whether they be liking, and taſting unto him or otherwiſe, though never ſo diſliking, for he muſt pleaſure his maſter, Titus 2. q. for the 2 Ephe. 6.5, 6. Col. 3, 22. ſingleneſſe of heart is required, and eye ſervice forbidden.

Becauſe they are bound either by Indenture, or condition &c. then they muſt obey. Reaſ. 1

Becauſe they are maintained by them, Reaſ. 2 and learne and get that under them, they may live by hereafter.

Becauſe if in onely things they like, they obey themſelves, Reaſ. 3 not maſters (as in obedience of children.)

Becauſe in this obedience they ſerve God and Chriſt, Reaſ. 4 Ephe. 6.5, 6, 7. who lookes in the heart and ſingleneſſe of it: And though outward and eye ſervice may be for thy maſter, and may bleare his eyes, yet not the Lord, who as he cannot endure hypocriſie or imperfect ſerving immediately; ſo not in that which is mediate to man.

To let ſervants ſee their ſinnes paſt or preſent, Ʋſe 1 not obeying and doing the things their maſters command, but onely ſuch things as they pleaſe, and when they pleaſe, and when they doe, they clip their ſervice and performe it by halves, and doe it in hypocriſie and to the eye: and ſo go no further then nature, who teacheth a man onely to ſave himſelfe, as neere as he can from any harme that may enſue, when his maſter is diſpleaſed, or to ſeek to get ſomewhat, if he have hope of ought, by ſeeking of his favor, and ſo ſeeming willing to doe any ſervice unto him; but they muſt know, that as Barnard, ſi in hoc obedimus, non autem in illo, fractus eſt nummus. This obedience is like clipt coyne, and will not paſſe for good payment before God, though thy maſter let it paſſe, and be content to put it up; yet God will call thee one day to an account for it, and though thou canſt keepe it cloſe from the one, yet thou canſt not conceale it from the other: and as we ſee in mony that is clipped, or a piece of gold that wants a little of its waight, makes it refuſed in paiment ſo the want of obedience in any one thing, unleſſe thou repent thee in regard of God, and make amends to thy maſter for it, ſhall make God to refuſe, and not to regard the reſt of thy obedience, becauſe he requires it to be whole and entire. I, but ſay thou doeſt all, yet it is in the eye, & in preſence or ſight, murmuring when he is gone, or regarding not: then ſayth Bernard, falſus eſt nu mmus ejus, plumbum habet non argentum, dolosè agit ſed in Dei conſpectu. This obedience is counterfeit, in ſtead of ſilver it is lead, he dealeth deceitfully with his maſter, but he doth it in Gods ſight, whoſe eyes no man can bleare or beguile: ſuch ſervants let them know, though they may have their maſters favour, becauſe he can finde no fault with them, and can ſee no further then their outward and open behaviour, yet they ſhall never have but Gods diſpleaſure, that regardeth the heart more then the hand, the affection more then the action, and the manner of doing of it, more then the deed: So that they, when they have received their maſters wages or his yeerely allowance, or what other matter, of no great moment for the moſt part, he ſhall thinke good to beſtow on them; they have, as Chriſt ſaid of the Phariſees, who did all their workes only to be ſeene of men, they have received all their reward; they have all they deſired, and all they deſerved; they can looke for nothing at Gods hands for their labour: And yet they ſhall have a reward from him without true repentance, lege Talionis, ſuch ſervants, who ſhall performe them ſuch hollow hypocriticall and eye ſervice, if they ever come to be able to keepe any; or if this feare them not, becauſe they thinke they can hamper their ſervants well enough, and being privy to their own corruptions they will provide for them; yet let them ſee what follows, they ſhall have their portion with Hypocrites, as Chriſt ſaid of the bad ſervant, who played revels in his maſters abſence, Math. 24.51.

This may perſwade and inſtruct ſervants, Ʋſe 2 to obey their maſters, and to obey as they ought, in things though diſliking, though he do not over ſee or can come to knowledge of; & performe whole and ſincere obedience to them, knowing that to obey them, is to obey the Lord, and Nummus iſtae obedientiae, ut Deo debitus, ita Deo ſolvendus, ſaith one: As thy maſter conſtrayneth thee to obey him, ſo thy God hath commanded thee, and it muſt be payd and performed, not according to thy maſters power, but according to Gods precept, not ſo farre as thy maſter can urge thee, but as farre as God requireth of thee, and he is ſapiens nummularius, imò ipſa ſapientia, cui neceſſe habemus reddere hunc nummum obedientiae. He can eaſily diſcerne, if thy payment be any thing faulty or wanting: Learne then to obey in all things: thy maſters will and command muſt be thy rule & ſquare of thy actions, and not thy own fancy, or pleaſure: Remember that of Paul: they muſt labour to pleaſe them in all things, Titus 2.9. Intereſt enim hoc, ſaith Bernard, Inter conjugium & ſervitium, that howſoever the wife is bound to obey the voyce of her husband, yet he is likewiſe to have regard of her pleaſure; Gen. 3.17. therefore is that, Gen. 21.12. And God ſaid unto Abraham, let it not be grievous in thy ſight, becauſe of the lad, and becauſe of thy bondwoman: In all that Sarah hath ſayd unto thee, hearken unto her voyce; for in Iſaac ſhall thy ſeed be called; but in this ſervice there is not this viciſſitudo voluntatum required, for that were to ſet maſter and man almoſt on equall termes; the maſter is not bound to regard his ſervants minde, but he to obſerve his maſters pleaſure, and therefore though the maſter may be ſomewhat croſſe and crooked in his commandement, yet the ſervants obedience is not ſtraight in Gods ſight, when it ſwarveth from that which he requireth; he muſt then ſerve and obey in all things. And as thus, ſo not with eye ſervice, but as faithfully behinde his backe, as if he were preſent: That which Ariſtotle ſaid ſhould not onely be true, Oculus Domini impinguat equum, veſtigium domini impinguat agrum, the maſters eye makes a fat horſe, and the maſters footſteps a fertile field, as contenting themſelves with eye ſervice, ſight obedience; but Chriſtians muſt learne that of Chryſoſtome, God is 〈 in non-Latin alphabet 〉 , an overſeer of thir workes, and a rewarder of them, and ſo performe them as lawfully & exactly, when none is by to take notice of it, as to do them in the ſight & preſence of others; they that ſhall thus in conſcience of Gods will ſerve them, as if they ſerved them in their perſons, though their maſters reward them not, yet will God, and if they deale liberally with them, Gods reward ſhall be never the leſſe; becauſe they ſerve the Lord Jeſus, Ephe. 6.8. the ſervant ſhall have his reward as well as any other in their place of obedience, Chriſt will make him his freeman, 1 Cor. 7.14. God ſhall bleſſe him with good ſervants, and obedient here, and make him partaker with the good ſervant hereafter, Math. 24.46, 47. that is, partaker of his kingdome. But here may be moved the ſame doubts and queſtions, which were in the obedience of Children. Firſt, If God and my maſter command divers things, whom muſt I obey? God, for the reaſons before, and that of Chriſt, Math. 23.8. one is your maſter, that is Chriſt; that is chiefe and principall, who muſt firſt and eſpecially be ſerved. But yet thou that are a ſervant, take heed, thou make not an oppoſition, when there is none, yet at leaſt not in thy obedience, though there may be in his command, only to ſhift off his ſervice, and to eaſe thy ſelf, or for other ſiniſter reſpect; for this know; that thou mayſt doe things at his command, which happily he commands not lawfully, and which thou couldſt not doe lawfully without his command. Inſtances will make the point more evident; for thee to withdraw thy ſelf on the Lords Sabboth, from publique exerciſes is unlawfull; But thy maſter commands thee to ſtay at home, either whole or part of the day; I ſee not, but thou mayſt doe it, and without ſinne: The maſter may command it without ſinne, if he dwell farre from neighbours, as in the Country, for the preſervation of the things God hath given him; and if nigh unto neighbors, yet for his children, who either muſt be troubleſome to the congregation, as too many are, and hinder many from hearing, or muſt be kept at home, which cannot be without danger, if ſome one of diſcretion be not with them: here he may lawfully command, and thou lawfully obey, which thou couldeſt not doe without: But he may doe it unlawfully, when he hath no ſuch occaſion, yet thou muſt doe it and may, ſo he imploy thee not about ſervile workes on that day, and in that time: The reaſon is, becauſe the Lords day may beſanctified privately, and publique exerciſes are not of abſolute neceſſity in the ſanctifying of it; for then priſoners and ſicke perſons, and ſuch as lye lame, ſhould not be able to ſanctifie it: They onely are of neceſſity, when they can be had without apparent breach of ſome other commandements; and yet maiſt thou make this unlawfull to thee; when if thou be left at home, thy Maſter and Miſtris are gone to Church, but thou art with a child in thy armes, or without gazing at the dore, or gadding abroad, or having thy companions comming to thee, and ſpendeſt thy time prophanely, when thou oughteſt, ſo much as may be, to ſpend it in reading the word, meditating on that thou haſt heard in the forenoon or former time, or ſuch like. And in this thou muſt take heed how thou ſetſt God, and thy maſter, one againſt another: another inſtance, thy maſter commands, that is unlawfull for him to bid, not for the thing, but his affection; thou muſt obey, having firſt wiſely and humbly ſought to turne thy maſter from ſuch a ſinne: As betwixt David and Joabs numbring of the people, 2 Sam. 24.2, 3. But the thing he commands is unlawfull, as well as his affection, I meane not ſimply, but by circumſtance or conſequent, yet thou mayſt obey, as being an Officers Clerke to receive more fees then is due, being extortion; or a Noble mans bailiffe his extreame racke rents; providing that in humility thou ſhew thy diſlike of it, ſeeke to reforme it, or doe it with ſorrow and griefe while thou art bound to it, and get thy ſelf rid of ſuch a ſervice ſo ſoone as thou may. But if he command thee any thing ſimply that is ſinne, as to ſweare for his gaine, to lye for his commodity, to deceive, to ſteale, or any ſuch things, thou mayſt not obey, and yet not rebell, but ſuffer.

If the Magiſtrate and my Maſter command divers thing, whether muſt I obey? Queſt. 2

The Magiſtrate, Anſw. ut ſupra, and for the reaſons there; beſides, if it carry not any excuſe, neither is it any plea in law; my Maſter bids me doe it; It muſt needs follow that the Magiſtrate muſt be obeyed: It would not excuſe Abſolons ſervants, their Maſter bade them kill Amnon, for which he was glad to flee; for the power of the maſter is but ſubordinate to the Magiſtrate; thy obedience then to thy Maſter hath this reſtraint, becauſe it cannot be lawfull. But ſay the Magiſtrate commands me that which doth marvellouſly redound to the hurt of my maſter, whoſe good I am bound to procure? If it be very profitable to the Common-wealth, a publique good muſt be preferred: if not prejudiciall to it, ſo there be no contempt of the Magiſtrate and his authority, he being content to beare the penalty, if it be executed and exacted from him, I ſee not but he may preferre his maſter before, as in the caſe of Children, and inſtance of Eſter.

My Maſter and my Father are oppoſites, whether muſt I obey? Queſt. 3

I anſwer as before in Children; there is ſomewhat beſides in thoſe who are borne ſervants, Exod. 21.4. Anſw.

My Maſter and my Huſband, Queſt. 4 as the caſe may fall out in the meaner ſort, (who are to be inſtructed as others) or my ſtate requires this of me, wife and children, but my Maſter another.

I anſwer, his Maſter; the Maſter is to be obeyed, becauſe he ought, Pſal. 15.4. not to change, though he ſwore to his hurt. Anſw. The equity of it ſtands for any covenant, that muſt be preferred before his profit; and if before his owne, then his wives or huſbands: for the man, ſee an example in Jacob, who would not labour for his owne family, but obey his Maſter, Gen. 30.30. For the woman, if ſhe be a ſervant borne, and given in marriage, as the manner was, ſtill ſhe was to obey her Maſter. Exod. 21.4. If ſhe be a ſervant by covenant, and conſent of her Huſband, during the time of her covenant, ſhe is to obey and keepe the conditions of the covenant; for he for the time hath remitted his authority.

The third duty of ſervants is ſubmiſſion, that is, to their reproofe and corrections; for thoſe men whom they feare, they will ſuffer both at their hands.

Servants muſt ſubmit themſelves unto their Maſters to be controuled and corrected by them, Doctr. whether they doe it juſtly or unjuſtly; whether deſervedly, or not; they muſt feare them, and therefore ſuffer from them. When God allows the Maſter to reprove and correct his ſervant as he doth, Prov. 29.19. then it muſt imply that his ſervant muſt ſuffer it: 1 Pet. 2.19. for this is thank-worthy, if a man for conſcience toward God, endure griefe, ſuffering wrongfully, Tit. 2.9. not giving croſſe words one for another. Hence is that, Gen. 16.9. And the Angell of the Lord ſaid unto her, Returne to thy Miſtris, and ſubmit thy ſelfe under her hands. The example of Abrahams ſervants is commendable, Gen. 17.23. his ſervants ſubmitted to Circumciſion, and by proportion the example ſerves for this purpoſe.

Becauſe if it be for well doing in conſcience, it is thanke-worthy; Reaſ. 1 and if it be borne with meekneſſe, the Lord ſhall give a man the more reward. 1 Pet. 2.19, 20.

Becauſe they are called to this; Reaſ. 2 1 Pet. 2.21. this is the Croſſe that Chriſt hath called them to take up and beare after him; this is the Croſſe that God hath annexed to their calling, as every calling hath ſome croſſe or other; and for the wrong that is offered them, God, as St. Paul ſaith, Coloſſ. 3.25. will right and revenge them, &c.

To reprove many and moſt ſervants amongſt us, Ʋſe 1 who goe not ſo farre as nature it ſelfe would teach them, few ſo farre as Religion doth teach them; for ſome cannot ſo farre ſubdue their crooked natures, to ſubmit themſelves to their maſters; ſo farre as they can doe, no otherwiſe; becauſe it is in vaine to ſtruggle with the yoke when a man cannot ſlip it, nor ſhift it off. But if ſome come to this, yet can they hardly ſuffer with patience hard meaſure, though they ſuffer deſervedly; when as naturall equity condemneth him that doth otherwiſe.

And be it, that ſome can thus ſubdue themſelves, yet is it no more than the Heathens and Publicanes will doe: it is but Canina patientia, a dog-like enduring, ſaith Bernard, ſuch as God will not accept, when either he dare not whine, or hath done ſome foule fact, and deſerved it. But if they have not, or thinke they have not deſerved it, how ready are their anſwers? how ſoone will they turne upon their Maſters, and take the rod by the end? and if they be rebuked, they murmure; if they be corrected, they either will reſiſt, or clamorouſly complaine, or wickedly ſeeke revenge. Let theſe know and ſee their ſin, and looke for a recompence from the Lord; for, ſaith St. Peter, they have loſt their thankes, it is not thankes worthy, if they had ſuffered for evill; what when they will not? undoubtedly let them looke from God, which rewardeth every man, they ſhall have their recompence from him, if they repent not; it may be in this life with the like, (if not in the life to come) with wicked and lewd ſervants. But of this ſinne, if we may enquire the cauſes of it, we ſhall find in many, to come from the Parents and friends, either in their education, bringing them up cockeringly, never uſing them to reproofes, to the rod, and to the yoke; but as my young Maſters, and ſuch as never ſhould come to ſerve; ſo that when they muſt to it, by no meanes they can apply themſelves unto it, but in it endure and ſuffer nothing, not ſo much as ſharpe words, but no blowes, deſerved, or not. But this is not all their fault, for it is ſeconded with as bad when they are in ſervice, and find ſome hardneſſe, and as they onely thinke, ſharpneſſe; they remembring the fondneſſe of their affection, complaine to them, who doe not as they ſhould, correct them ſoundly, and ſend them home againe; but goe to their Maſters, and expoſtulate the matter for them; extenuate the fact, aggravate the Maſters hard dealing, upbraid him with what he gave him with his friend or child, and ſo animate them, that they will be in nothing ſufferers after, or never without grudging and repining. Another cauſe is in the maſter, either becauſe he was ſuch, and is ſuch becauſe he hath not repented; and ſo it is Gods retribution, ut ante; or becauſe he hath beene too remiſſe to let faults, many and little, eſcape without reproofe and correction, that when he would for greater, he cannot ſubdue them; or paſſed by ſome greater faults in ſome other of his ſervants for ſome ſiniſter reſpect, as becauſe he would not be accounted cruell and ſevere, which in the juſtice of God, and the cankred nature of another ſervant is payed him home, becauſe he never feared to be accounted cruell of God, and ſuch an one as hates his ſervant; for that will hold in ſervants, Prov. 13.24. He that ſpareth his rod, hateth his ſonne; but he that loveth him, chaſteneth him betimes; and ſo being aſhamed in a licentious and corrupt age to be accounted hard and ſtrait, he hath ſhame laid upon him by a rebellious ſervant, as we may apply, Prov. 29.15. The rod and reproofe giveth wiſedome, but a Child left to himſelfe, bringeth his mother to ſhame. A third cauſe is in the Magiſtrate, to whom the maſter complains, as he may and muſt in a deſperate cauſe, who by the ſervants friends or meanes he makes to him, will either reprove and checke the maſter, which he ought not to doe, though there be ſome ſmall cauſe; nor, if great cauſe, yet not before the friends or face of the ſervant, and little or not at all reprove, or not ſeverely correct that ſervant, by which not onely he is made more bold againſt his maſter, but even other ſervants are animated againſt theirs, and the maſters utterly diſcouraged to ſeeke any helpe from them.

To admoniſh all ſervants to ſubject and ſubmit themſelves unto their maſters, to be reproved or corrected by them as well unjuſty as juſtly, not anſwering croſly, or rejecting their ſtripes. If they ſuffer juſtly, it is not thank-worthy for a Chriſtian, when a naturall man will doe the ſame; for nature teacheth that it is no hard dealing, when they ſuffer evill, that have done evill before. Then, as Chriſt, except your righteouſneſſe exceed, &c. ſo except your ſubjection exceed that which a naturall man will performe, you ſhall have no thanke from God, no reward. How then muſt you exceed it? if not onely this, but even when you are wrongfully afflicted, reproved, and chaſtiſed, in truth or in your apprehenſion of things, if for conſcience ſake towards God you endure griefe. 1 Pet. 2.19.Inſipida & inſulſa omnis tum obedientia, tum patientia, niſi omnium quae agimus vel patimur ipſe ſit cauſa. Bernard. Obedience and patience are unſavoury, unleſſe God be the cauſe, and it be for conſcience.

But how farre muſt we ſuffer? I anſwer, So long as he kils not, or diſmembers not; but if wrongfully he be corrected he may expoſtulate and defend himſelfe, in humility and meeknes; his maſter giving him leave, as Job. 31.13.

The fourth duty of ſervants is faithfulneſſe, for thoſe whom men feare, to them are they faithfull if they truſt them with any thing.

Servants muſt performe all faithfulneſſe to their maſters; that is, Doctr. they muſt not themſelves diminiſh or hinder their eſtate, neither ſuffer it, ſo much as poſſibly they can withſtand, to be hindred by other, but by all meanes uphold, maintaine and increaſe it to the utmoſt of their power. This is manifeſt, Titus 2.10. not purloyning, but ſhewing all good fidelity, that they may adorne the Doctrine of God our Saviour in all things. Where, as faithfulneſſe is expreſly required, ſo the contrary is forbidden, and manifeſted wherein that doth conſiſt, by the contrary, in maintaining and not diminiſhing his maſters ſtate and condition: This Chriſt teacheth by the faithfull and evill ſervant: Math. 24, 45.48, &c. As alſo in the parable of the worldly wiſe, but wicked ſteward, Luke 16.2. Thus Jacob played a good ſervant, Gen. 37, 38, 39. In this he was a good ſervant, though faulty otherwiſe. 1 Sam. 25.14, 15, 17. Joab alſo, Chron. 21.3.

Becauſe the commandement requires it of every man, one to another in common juſtice. Reaſ. 1 Thou ſhall not ſteale, not diminiſh another mans ſubſtance, nay maintaine and increaſe it, in the affirmative, then much more a ſervant.

Becauſe the maſters family is as a little common wealth as that is a great family. Reaſ. 2 Now as all ſubjects are members, and ought to labour for the common good, and be faithfull to the Prince, ſo every ſervant is a member, and muſt bee faithfull unto the whole body.

Becauſe they are put in truſt often with part or his whol ſtate; where there is truſt, Reaſ. 3 treachery is intolerable.

Becauſe by this meanes they ſhall adorn the doctrine of Chriſt which they profeſſe. Reaſ. 4 Titus 2.10.

To let ſervants ſee their ſinnes that they have not been faithfull, Ʋſe 2 but unfaithfull to their Maſters; unfaithfull, firſt, by hindring his profit and diminiſhing his ſtate, either ſpending his Maſters goods riotouſly, at home with his fellow ſervants, as he Mat. 24. or abroad as the prodigall ſonne, upon harlots and wicked perſons, playing and dancing, drinking and dycing, and ſuch like. The former, of ſervants accounted no ſinne, the latter but a ſmall ſinne; and yet neither of them inferiour to robbery by the highway, and in divers circumſtances greater: And ſuch a ſinne, without recompence to his maſter, and repentance in the ſight of God, ſhall have his juſt recompence from God, and ſhall never be forgiven him,Many for the ſicknes times have in Gods Rols long Records againſt them, yea great inditments they muſt plead guilty to, for which ſome of their fellows have anſwered already. for if he that deceives another, or defrauds and oppreſſeth him, ſhall not eſcape, he leſſe that deales ſo with his maſter. But ſay he ſpends it not, but convert it to his owne uſe, and inrich himſelf by it? he is more bound to make reſtitution, or let him ſuſpect that of Auguſtine ſhall be true.Non remittitur peccatū niſi reſtituitur ablatum. Auguſt. The ſinne is not pardoned unleſſe the theft be reſtored: and as long as he keeps it, he keeps Gods curſe with it, proſper he never ſo well for a while, and if he leave it to his, that it will be a ſparke to burne up his houſe and ſubſtance, in his ſight; he ſhall leave the curſe of God with it to his wife and children, when he is burning in Hell for it and other ſins; yet if many be free from this kind of unfaithfulnes, yet how few can waſh their hands from the other, not upholding & encreaſing their maſters ſtate and condition; the Apoſtle forbad not only ſtealing and pilfering, but commands all good faithfulneſſe, that they by all meanes poſſible ſhould encreaſe it, by all their diligence, ſkill and ſpeech; when as they have beene ſloathfull and negligent, when they have by their careleſneſſe loſt their maſter ſomewhat, which might honeſtly have been had, or not prevented ſome loſſe by their wiſdome and forecaſt, if they ſaw it comming; yea when they have murmured to breake their ſleeps or mend their pace, to be are the heat in the day, and the froſt in the night, for their Maſters ſpeciall advantage and honeſt gaine: they have not performed this faithfulneſſe in all theſe things: looke upon your reckonings, your guilty conſciences; and know you that if God will recompence your wrong to your maſter, Col. 3.25. he will much more recompence you for them, if you repent not. Now the cauſe of this unfaithfulneſſe (to ſay nothing of Gods retribution and ſervants corrupt bearts) is to be found in ſome, becauſe they doe not take ſtrait accounts of their ſervants, but do it negligently or ſeldome, by which he is imboldened to ſpend or inabled to ſhift when his account is to be given.

Secondly in others, becauſe they paſſe over apparent unfaithfulnes in ſome of their ſervants, without due correction and puniſhment, and ſo other of their fellows & themſelves are heartned to the like, when they have no feare of God, nor feel nothing from their Maſters after their deſerts.

Thirdly, from parents that allowed them to ſpend, and brought them up idly, before ever they bound them, & from many a maſter who would be content his eldeſt ſervant ſhould keep good fellowſhip and company, and ſpend of his owne, to bring them cuſtomers, by which the reſt have their teeth ſet on edge, in their corruptions, and Gods hand is againſt them to puniſh them by others, when they had no care of the former.

Fourthly, becauſe they had no care to take ſuch ſervants as are religious and towardly, and ſuch as know how to be faithfull; nor yet to teach them any religion, when they have them, that they might learne to be faithfull of conſcience, and not for other ſiniſter reſpect: and ſo when they have no care, with Abraham, to teach their ſervants to be faithfull with God, no marvell though they be unfaithfull to them, in their ſtates, bodies, children, and in all things.

This may inſtruct, Ʋſe 2 and perſwade ſervants to perform faithfulneſſe to their maſters for the time to come, and to repent, make them recompence for that is paſt, if they ſee their ſinne, if in mis-ſpending their maſters goods at home or abroad, if by negligence loſing him commodity, or by hindring of it, or for want of diligence not advancing it, ſorrow and mourne for that is paſt, as it is a ſin againſt God and man, and make thy maſter amends by a double care and diligence in thy ſervice, elſe make account that thy ſinne ſtands upon the ſcore againſt thee, for a judgement to come. And if thy unfaithfulnes hath been ſo great, that thou haſt appropriated his goods unto thy ſelfe, looke (whether thou be in his ſervice or out) that thou make him recompence, and give him his owne againe, make him reſtitution, or elſe all ſhall not be accepted of God, while thou haſt his goods in thy hand; looke how many pence or pounds, ſo many witneſſes againſt thee; yea, ſo many as call for a curſe upon the reſt of thy ſubſtance, thou either haſt, or may have: And for other ſervants, let, if not conſcience reſtrain them, yet this, that thou muſt make reſtitution, or never have remiſſion before God; beſides the guilt and gall of thy conſcience, if thou go not aſleepe to hell; finally let ſervants in all things ſhew all good faithfulneſſe, ſpecially ſuch as have any taſte of religion, that you may adorn the doctrine of Chriſt; that you make not the wicked ſcoffe at your profeſſion, and the good juſtly tax you of hypocriſie, Chryſoſt. Hom. 16. in Tim. hath theſe words; If not otherwiſe, yet as ſervants obey and reſpect their maſters, ſo let us the Lord. They expoſe their lives for their eaſe, it is their work and ſtudy to care for their maſters, the things of their maſters they care for all the day, but a little part for their owne; would God we could this exhort upon as good ground & true, ſure it is, ſo it ſhould be; and thus faithfull ſhould every one be, and if you be, look for Gods bleſſing by like ſervants, and a reward hereafter with the good ſervants, if you be ſuch of conſcience, and for the Lord.

His Maſter.] As we have ſeen the duty and feare, ſo we muſt ſee the parties to whom it is due to be performed: To their Maſter whatſoever he may be, ſo he be their Maſter, it ſkils not, to him muſt they performe it.

Servants, muſt give this feare, Doctrine. and performe all theſe duties to him that is their Maſter; be he what he may be, or let them be what they can be, yet while they are ſervants, and they Maſters, they muſt performe it; ſay he be in birth, in parts, in graces, in religion, inferiour to them, ſay he be cruell and churliſh, a very Nabal, ſay he be prophane and irreligious, an Atheiſt or Hereticke, yet they muſt feare, and in feare performe theſe duties to them: this is that the Apoſtle ſpeaketh, 1 Pet. 2.18. and 1 Tim. 6.1. To what ſervants ſpeaketh the Apoſtle, to ſuch as did beleeve, and were come to the knowledge of the truth; of what maſters, ſuch as yet were enemies to God and his truth, loved not, knew not, had not taſted of the truth: Laban was an Idolater, yet did Jacob give him faithfull ſervice, and all duty, yea a churliſh and deceitfull unconſcionable Maſter: Potiphar was an heathen, yet Joſeph feared him, and ſerved him faithfully. The Prophet never forbade Naaman his ſervice to his Maſter, after he was become a Jew, that is, a ſervant of God. 2 King. 5.23.He ſpeakes to thoſe who are free, not to bind themſelves to ſuch. hereto may we apply that, 1 Cor. 7.20, 21, 22. not to deny ſervice, but to alter the manner of ſervice, before for feare of Maſters diſpleaſure, now for conſcience of Gods command, before their Maſters onely, now Chriſt in their Maſter.

Becauſe (as was noted in Children out of Chryſoſt.) Reaſ. 1 it is due to their place, not perſon; as Non principi, ſed principatui; ſo Non magiſtro, ſed magiſterio. The feare is due, not to his perſon, and ſo good or bad, high or low, gentle or churliſh; but to his place and authority, as a maſter, which he may be, of what quality or condition ſoever he be, and from them as ſervants, whatſoever their perſons, and quality, and gifts may be.

Particularly for ſuch as are religious, that they bring not diſhonour upon Gods Name and Doctrine, Reaſ. 2 1 Tim. 6.1. but may honour him.

For both, becauſe it ſhall be more reſpected of God, Reaſ. 3 the leſſe it is deſerved by any thing in thy maſter; for then it is done of conſcience, and for God, as a good worke ought to be.

This will condemne the Doctrine of the Church of Rome, Ʋſe 1 howſoever bragging it ſelfe to be Apoſtolicall, yet holds it but few of the Apoſtles doctrines, which it hath not either corrupted, or taught ſomething to the contrary: And in this point moſt directly to Peter and Paul, forbidding feare and faithfulneſſe to be performed of ſervants to their maſters, and them who put them in truſt. Symacha ſaith Inſtit. Cathol. Tit. 46. ſect. 74. that all keepers of forts, and all other vaſſals and ſlaves are freed from the oath of ſubjection to their Lord and Maſter, he being an Heretick; affirming that by it, he is deprived of his civill power he hath over his ſervants; the ground of the unfaithfulneſſe of Sr. William Stanly in yeelding up Daventer, an act approved and commended by Cardinall Allen; how unlike are theſe ſpirits to the ſpirit of Saint Peter and Saint Paul, who will have faithfulneſſe to the good and bad, to the Inſidell aſwell as the beleever; ſhall not that be verified of them, Math. 5.19? But they will ſay, Hereſie is a greater ſinne then inſidelity; firſt, I anſwer, not as they make Hereſie, ut ante; ſecondly, be that true of Auguſt. Sanata vulnere infldelitatis, ſed gravius percuſſa vulnere Idololatriae, yet all Hereſie is not Idolatrie, neither can this, if it be, deſtroy the knot and bond of this duty, which is not faith, nor the foundation of divine religion; but apolitique title, having force and ſtrength from the law of nature; which is not to be diſſolved by Hereſie not contrary to it: And the Apoſtle; reaſon will be here, aſwell as in Infidelity, it will make the name of God, and his doctrine ill ſpoken of. But the truth is, this is but a ſhift of theirs, for they teach no faith to be kept with ſuch, and ſo no faithfulneſſe with ſuch as are heathen or Infidels: If we may gather the leſſe from the greater, Ʋladiſlaus (he was I take it the King of Hungary and Poland) in abattaile againſt the Turkes,Amurath the ſecond of that name. had the better hand, ſo that the Turke offered to yeeld to any conditions; whereupon, Ʋladiſlaus and the Turke ſwore to Articles of Agreement; but preſently a Legate came frome the Pope, and urged Ʋladiſlaus to ſet upon the Turke againe,Eugenius. 4. neere vanquiſhed already, telling him that the Pope had power to diſpence with his Oath; which he attempted, though ſore againſt his will: Then the Turke cryed out,O Crucifixe, crucifixe, vide gentem tuam perfidam. Oh thou crucified, thou crucified, take notice of thy treacherous people: And ſo beſtirred himſelf, that he overthrew Ʋ ladiſlaus, which hath ever ſince turned to the greateſt detriment of all Chriſtendome: out of this by proportion we may ſee it is but a colour of their diſtinction of Hereſie and Infidelity.

To reprove all ſuch ſervants as thinke they owe no feare nor duty, Ʋſe 2 or leſſe feare and duty to their Maſters, becauſe of ſome defects in them, or ſome excellency in themſelves; if he be baſe borne, and they of worſhipfull Parents; if he be irreligious, and they have ſomewhat or more taſte of piety; if he be poore, ſo when they came to him, or impoveriſhed after, &c. But they muſt know that none of theſe will diſpenſe with omiſſion of any duty. Is he their Maſter? If they give him not all reſpect, they ſinne againſt his place and dominion, and ſo againſt God that hath given it him. If God had allowed only rich men, or religious men, or good, and courteous Men to be his Vicegerents in the family, then it were ſomewhat, but he hath given this to the rich and the poor alike, he hath lightned both their eyes, the good and the bad hath the ſeale of the Commiſſion alike, therefore they who doe not alike reverence their maſters, one as other, are guilty of ſinne before God, and ſhall have no reward from God, becauſe he doth it not in conſcience to Gods Commandement, but for ſiniſter reſpect, for which they may receive their reward from men, but a heavy one from God.

To perſwade ſervants to feare, Ʋſe 3 and doe all duty to their Maſters whatſoever they are, one or other; he that is well borne muſt forget his father and his fathers houſe, and looke not upon his maſter whence he came, but what he is; he that is religious, remember he muſt adorne his profeſſion, and looke not upon his maſter what he is of himſelfe, corrupt and prophane, but what God hath made him, his owne Vicegerent, and his maſter; and thinke what unworthineſſe ſoever be in thy maſter, yet that thou art moſt unworthy to doe him any diſgrace, or to deny him any duty. Remember, that what is due to him, it is not to his perſon, but place; indeed, not to him, but God; and to him in Gods ſtead; and the more unworthy he is of any duty, the more readily thou perform'ſt it, the more reward thou ſhalt have from God; yea, for the preſent it is a ſpeciall proofe of true grace in the heart. For as it is, Rom. 5.7, 8. ſo every one will obey a great and a good maſter; but that is true obedience, when the maſter is neither great nor good, or great, and not good; or good, and not great: for ſo have good ſervants and holy men done in times paſt unto their maſters.

If I be a father, where is my honour?] Here is the application of the former ground and rule, to himſelfe and them, not ſpeaking in generall, but applying it particularly, teaching in his example what is the beſt and moſt profitable kind of preaching, when application is joyned with doctrine. Vide Heb. 12.1.

If I be a father.] Here is firſt the father-hood of God to be conſidered, and ſo he is in two reſpects, of his Creation and Election; out of both we have ſomewhat to learne.

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, Ʋſe 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, Ʋſe 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 nothing ſo currantly with God, neither when we looke for ſo much from God. Man will not give God ſo much, give him our ſelves, and that we have received, one will give him his heart, another his body, not his heart; another will part both with him, as if he created not both as one, as if his title be not as great to one as to another, or to the whole, as to part: He is the Father of our ſpirits, and the Father of our bodies; or if thou wilt give one, and not the other, thou condemneſt thy ſelfe by the one, for with-holding the other; for his right is in this reſpect to both, and muſt have both, and be honoured in the whole. But why pay they as much, becauſe they would receive more, and have not yet enough? So in this no man is perfect, though he have received much. And why hath not God made him perfect? Verily it was, as one ſaid, not becauſe he was covetous and niggard, but becauſe he was loving and bountifull, knowing that it was good for him to be ſuch an one; not that he ſhould be poore, but humble; not as alwayes needy, but as alwayes looking up to him, and remembring to honour him with that he hath given him, that he may receive that he wants, and further perfection: pay then thy debt, and pay it to receive more, that thou mayeſt be perfect, and thinke he ſpeakes to every one; If I be thy Father, honour me; remember me thy Creator in the dayes of thy youth and thy age, even as one ſaith, ſo often as thou breatheſt, ſo often thou oughteſt to remember God. And ſeeing thy being is ever in one, ſo thy thankfulneſſe ſhould be ever both for thy ever being. And as Chryſoſtome, thou wilt ſay, Lord keepe me as the Apple of thine Eye, he will anſwer thee againe, Keepe my Commandements as the Apple of thine eye; ſo thou wilt come to God, and ſay, Lord keepe me, for thou haſt made me; I am thine, and the workes of thy hands. God will anſwer thee then, Keepe the words of my mouth, and ſo honour me, for thou art the workes of my hands.

The election of God, Doctr. by which he hath freely choſen men to be his ſonnes and to be heires of eternall life, binds them to obedience, ſervice and honouring of him: ſo the Lord reaſoneth here, if I be a father, if I have adopted and choſen you for ſonnes, where is my honour? He challengeth but that he hath title. To this purpoſe is that, Ephe. 1.4. 1 Pet. 1.17. Math. 5.16.

Becauſe his choiſe and adoption is ſo free, Reaſ. for it is without any merits of deſerts of man; of his owne free will and pleaſure, Ephe. 1.5. long before there was any merit of man, for it was before he was, it is ancienter then the world, it is coeternall with God himſelfe, for as he is from all eternities, ſo he hath loved his from all eternity; then free and moſt franke is this choice of men to be ſonnes. Now benefits the more free & undeſerved, the more they bind men to performe thankfulneſſe for them; So in this: And this is that God would have for it. Honour him.

Becauſe it is ſo rare a benefit, not all, not many, Reaſ. 2 but few of many, Math. 20.16. few choſen. Benefits that are rare, are pretious, rara, chara, and ſo deſerve and exact more: when as then God amongſt ſo many Nations of barbarous men, and in ſuch a multitude of condemned men, hath called a man to ſo happy a condition, that he ſhould be in the number of thoſe who are choſen, his ſons, and to inherit eternall life; the benefit being ſo much the greater, as the number is ſmaller, muſt needs binde to this duty.

This may ſerve to ſtop the mouth of deſperate wretches, Ʋſe 1 that make the doctrine of Gods decree, an occaſion of careleſneſſe, and from it take liberty to diſhonour God; that reaſon if they be elected they are ſure to be ſaved, whether they live well or ill, and ſo è contra, whence they give all liberty to themſelves, and live licentiouſly, and diſhonour God; of theſe I would demand, whether they thinke the former teſtimonies, and this particular preface was written by the ſpirit of Chriſt? If they ſay no, they ſhew themſelves in the ſtate of reprobation, what ſoever God hath decreed of them: If they ſay it is, then let them compare the ſpirit they ſpeake with, and this ſpirit by which theſe are written, and ſee themſelves not to be led with the ſpirit of Chriſt, which can not ſo contradict it ſelfe: It requireth duty and reverence, ſervice and honour, becauſe thou art his, thou wilt give none; becauſe, if perhaps thou beeſt, thou needeſt not, if not, it is bootleſſe and doubtfull; in this thou determineſt not to honour God, but to diſhonour him. Tell me this, thou thou art a father and diſpoſeſt of all thy goods in ſecret before ever thy ſonne knows how, or hath enquired, and uſed means to know how; if he ſhould ſet light by thee, and carry himſelf undutifully towards thee, as if he would give thee an occaſion to give all away from him, if thou haſt not done it already; wouldeſt thou not thinke it a marvellous prepoſterous and impious courſe? and yet this is that which thou wilt doe with God, like a deſperate miſcreant, not knowing whether God hath purpoſed thee ſalvation and heaven, which he had diſpoſed and made his will of in ſecret; yea, not taking ſo much paines to ſearch and enquire by the booke of God, and the notes in it, whether thou be in the number, but yer ever thou ſeeke after it, to know whether thou be in his booke, ſo wilfully behaveſt thy ſelfe, as if thou meantſt to make him alter his will (if it were poſſible) if he were purpoſed to deale well with thee before. But know thou, if he were purpoſed to diſinherit thee, yet thou oughteſt to honor him becauſe he is the father. And this without all conſideration of Heaven and Hell, much more if he have elected thee, and thou be his ſonne this way too, oughtſt thou to honour him, And know, that if thou beeſt his, no ſuch thought can poſſeſſe thy heart long, leſſe allow thy mouth to ſpeake it boaſtingly in a ſecure and careleſſe courſe of life; what may come from a man of a troubled minde and in a temptation, that is not to this purpoſe, but the other can never bee: Nay know, that God diſpoſeth all things ſweetly and orderly to bring a man to this end if he have once choſen him; As a father that aymes at ſome ſtate of life for his ſonne, as to make him a Lawyer, or a Divine, he traines him up ſo, and brings him up in learning and ſtudies and directions.

This ſhould admoniſh every one who by a divine ſearch findeth himſelfe the ſon of God by adoption or election, Ʋſe 2 or thinks himſelfe is one, to remember what he is, and what it requires of him, even to honour God as a father. The former bindes, but this bindes more, as a twofold cord, the law becauſe of our creation, the Goſpell for our election and redemption, we are no more ſervants, but ſonnes. Galat. 4.5, 6. But muſt we the leſſe ſerve him, or not? this were a gallant Goſpell indeed. Nay we muſt the rather, becauſe ſonnes, Mala. 3.16. we muſt not change our ſervice, but the manner of our ſervice; for he hath made us to ſerve him, Luke 1.74, 75. that hee would grant unto us, that we being delivered out of the hands of our enemies might ſerve him without feare, in holineſſe and righteouſneſſe before him all the dayes of our life; Not as ſervants for wages, but as ſonnes in a more honourable kinde of ſervice, with a free affection, in no mercenarie manner,In primo dedit me mihi, in ſecundo dedit & ſe mihi, cui debeo me, propter me debeo pluſquam me propter ſe. Ber. otherwiſe this bindes us more then before, and to doe more if it were poſſible then the law requires. If the other, though free, yet not ſo rare, doe bind, how much more this ſo rare a benefit ſhould bind us? In the firſt, he gave me to my ſelfe; In the other he gave himſelfe to me: To whom I owe my ſelfe for my being, to him I am more indebted for giving himſelf to mee; more is then due unto him, and more muſt we endeavour; if our being, and being men require it of us, what this being ſonnes, without which it had beene better wee had never been; yea, a thouſand times? If his bounty in creating us, what his mercy and love in electing us? The world, though peeviſhly and corruptly it upbraids thoſe that are Gods, and in ſome ſiniſter and corrupt affection, challenges more of them, then of others towards themſelves, then towards God; yet thoſe who are indeed Gods, muſt thinke ſuch ſpeeches are goades to pricke them forwards to more: For God hath done more for them, therefore more is required of them; yea, more then they thinke they ought to performe: Every one muſt argue as David, ſee 2 Sam. 6.21. And David ſaid unto Michal, it was before the Lord, which choſe me before thy father, and before all his houſe, to appoint me ruler over the people of the Lord, over Iſrael, therefore will I play before the Lord: It will not ſerve and goe for currant if Gods children elected be not more diligent to honour him, then others.

Where is my honour?] wee have ſeene by what right God requires this; we muſt ſee, now, the thing, it is honour, which is indeed childelike and filiall feare, to obey and ſerve him for love, rather then feare, as ſonnes doe their father; and of this I will thus ſpeak, firſt that men muſt give it to God, the ſonnes to the father. Secondly, how it differs from the ſervile feare. Thirdly, the effects of it, that it may be known, whether had or no, and if not, it may be ſought, if had, it may be joyed in.

Firſt that Men muſt give it unto God. Doctrine.

The Children of God, that is, his ſonnes and daughters ought to honour him, that is, to ſerve and obey him, to doe the good he commands, not for feare of puniſhment, or hope of reward, but for the love of good, and righteouſneſſe, and his goodneſſe and mercy, willingly and of conſcience: hereto may we apply that Pſal. 130.4. and Rom. 12.1. and 1 John 2.1. inferred upon the ſecond. Reaſ. 1

Becauſe elſe they can not be ſonnes and daughters,Servilis eſt timor quamdiu ab amore non manat, qui de amore non venit honor, non honor ſed adulatio. Bern. Cant. 83. whoſe nature is to obey their parents, and doe them all ſervice of love, feare is ſervile, if it flow not from love: and the honour which comes not from love is not honour, but flattery, a formall fawning.

Becauſe if they obey him and honour him for hope of good, Reaſ. 2 and feare of evill, and puniſhment it is ſelf love that moves them, not God love, nor the love of righteouſneſſe; now if men require more, nor account not of this, when ſelfe love hath the ſway, and men ſeeke themſelves, how ſhould God, and why ſhould men expect it from him? * One bleſſes God becauſe he is powerfull,Eſt qui confitetur Deo, quia potms eſt, eſt quoniam ſibi bonus eſt, eſt quia ſimplicitèr bonus eſt, Pſal. 118.1.19. primus ſervus eſt & timet, ſecundus mercenarius & cupit ſibi, tertius filius eſt & diligit patrem. another becauſe he is good to him, another becauſe he is ſimple good in himſelfe, Pſal. 118.1. The firſt is a ſervant and feares. The ſecond is an hireling and lookes for gaine. The third is a ſonne and loves his father.

There are many promiſes of good things for obedience, Object. and threats of evill for diſobedience, are they made to ſervants, or written for them alone, or alſo for ſonnes? If Sonnes, why may not they look to them, and for them doe ſervice.

Without queſtion whatſoever is written is for ſonnes not ſervants, Sol. or principally for them, yet is it not acceptable to God, when it is done for theſe, for nothing proceeding from hirelings or ſlaves can be acceptable: why then are theſe written? Namely, to helpe them in it, not to be the principall mover of it, vide James 2.8.

This proves that many mens workes and obedience are not the honour of God, Ʋſe 1 nor things acceptable, though according to the law, and things commanded; (which in another are his honour, and accepted of him) the end or motive not being good and right as it ſhould.

The ſecond thing to be obſerved, is how this child-like and filiall feare differs from the other ſervile feare; and that it doth in divers things.

The firſt difference is in reſpect of the object, that is, of that which is feared, that is ſinne; the one feares ſinne as it is ſinne, and becauſe it is ſinne: the other onely the puniſhment of ſin, and not ſinne at all but in regard of the puniſhment; the former curbs the action onely, Hoſea 3.5. the other the affection; the one liketh and loveth ſinne, but he dare not commit it in regard of the danger that may enſue of it; the other hateth and abhorreth ſinne, and would not commit it though he might doe it without danger at all, as Prov. 8.13. The feare of the Lord is to hate evill, Pſal. 97.10. And becauſe it deales with the affection, it is called a pure feare; Pſal. 19.9. The feare of the Lord is cleane or pure, for it purgeth the heart, as faith is ſaid to doe, Acts 15.9. The other is a melting feare, but this is a purging and refining feare.

The ſecond difference is in their grounds, the one is grounded onely uon the wrath of God, and for his juſtice; the other regardeth them, but ſpecially his mercy and goodneſſe, Pſal. 130.4. Hoſea 3.5. The filiall feare, to offend God in regard of benefits paſt; the ſervile, for evill to come: Se ethe difference plainely, Jer. 5.22, 23, 24. Feare ye not me, ſaith the Lord? or will ye not be afraid at my preſence, which have placed the ſand for the bounds of the Sea by the perpetuall decree that it cannot paſſe it, and though the waves thereof rage, yet can they not prevaile, though they roare, yet can they not paſſe over it? But this people hath an unfaithfull and rebellious heart: they are departed and gone. For they ſay not in their heart, Let us now feare the Lord our God, that giveth raine both early and late in due ſeaſon: he reſerveth unto us the appointed weekes of the harveſt. If you will nor have this filiall feare, yet at leaſt ſhake not off this ſervile dread, if not feare in regard of good I have, yet of evill I may doe them.

By theſe two (for the preſent) may every one examine himſelfe, whether he hath a ſervile or a filiall feare. If thou feareſt as a Childe, thou hateſt ſinne as ſinne, becauſe it is ſinne, thou art like a man that loaths a meate, and therefore would not eate of it. If only a ſervile feare, thou loatheſt ſinne for the puniſhment, not for it ſelfe indeed, but the ſequel; like a man that hath a minde to eate of ſomething that the Phiſitian hath forbidden him, and is hurtfull, and abſtaines only becauſe he dares not touch it for feare of further inconvenience. If thou haſt the child-like feare* It is not the outward worke that diſlikes thee, and externall act of ſinne only, but even the deſires,Iſta ſagitta timor, qui configit & interficit carnis deſideria. Ber. motions and affections; for it is pure. That dart is feare which pierces and kills the very deſires of the fleſh. If the ſervile onely, then the outward worke onely and practice of ſinne is feared; if a filiall feare, then it will grieve thee to offend, nay, to be provoked to offend ſo good and gracious, ſo mercifull and loving a father, who hath beene ever ſo gracious and good unto thee. But if but the ſervile feare, then onely when thou feeleſt his hand, or feareſt an imminent danger, or haſt the freſh remembrance of a judgment which is but new taken from him, for which a Child of God muſt and ought to feare: but then are not theſe the principall cauſes of feare in him, for theſe he feares, and flies ſin, but principally for the other. If a filiall feare, thou art afraid to offend in lieu of thankfulneſſe, for thy being and preſervation, and all thy manifold bleſſings received already: If a ſervile, onely for feare of evills, or hope of that which is to come. It is the whip, the ſcourge, and the rod that cauſeth the hypocrite as an Aſſe, a foole, and a ſtave to forbeare and leave ſinne; but it is love, conſcience, and obedience that maketh Gods Children willingly to abhorre it. Nazianz. if thou bee'ſt a ſlave and a ſervant, ſtand in feare of the whip or the ſcourge; if an hireling, worke for thy wages, expect thy reward: but if over and above all theſe, thou beeſt a ſonne, doe good, becauſe it is thy duty to pleaſe and obſerve thy father, from whom thou haſt received ſo much good before.

The third difference of theſe two feares is this; the one is a loving feare, and the other is a hatefull feare; the firſt is joyned with love, ſuch as good ſubjects beare to good Princes, and ordinarily children beare to their fathers. The ſecond is joyned with hatred, ſuch as ſervants beare to their hard and cruell Maſters; the one would, if they could, withdraw themſelves out of Gods government, and get out of his ſight, as Adam, Gen. 3. as a fugitive ſervant, as Hagar, Gen. 16. the other would not willingly away from God, but ſubmitteth himſelfe unto him, and ſeeketh as he can, to preſſe neerer and neerer, as farre as he dare with due reverence of his Majeſty, like the Prodigall ſonne, who came home to his father, and yeelded himſelfe willingly into his hands. And therefore it is a true ſaying, that after ſinne the wicked are troubled, they cannot get themſelves farre enough from God; and the godly are troubled, they can not come neere enough home to him: the one is afraid of the loſing of God, the other is afraid of Gods finding of him: of that, ſaith Auguſtine, in 1 John 4. it is called caſtus timer, a chaſte feare. Tis one thing to feare God, leſt he ſend thee to Hell,Aliud eſt timere Deum ne te mittat in Gehennam, aliud ne ipſe à te recedat ille non eſt caſtus qui non venit ab amore Dei, ſedex timore poenae, iſte caſtus eſt quia venit ex amore Dei quem amlecteris. Auguſt. in 1 Joh. 4 another leſt himſelfe depart from thee: that feare is not chaſt, becauſe it comes not from the love of God, but from the feare of puniſhment; but this is chaſt, becauſe it comes from the love of God, whom thou delighteſt in. So that this filiall feare agreeth with the love of Gods Majeſty, yea it riſeth out of love, a man is afrayd to offend one that he loveth, but the ſervile fear is joyned with the deadly hatred of God. And ſo as it is ſaid, whom they feare they hate,Quem metuunt oderunt, & quem oderunt periiſſe cupiunt. and they deſire he may periſh whom they hate. So it may be ſaid of this, that by it he is not homicida, a manſlayer, but Deicida, a Godſlayer, wiſhing there were never a God to puniſh him.

The fourth difference of theſe two feares, is in their continuance, which is manifeſt.

Firſt, If we conſider them in divers ſubjects, for the one is but for a bront, like lightning that giveth a flaſh and is gone, and comes in an inſtant; never ceizeth upon the ſoule, nor dwelleth in the heart. For inſtance we may take Pharoah, Exod. Chap. 27, 28, 29, 30. ſo Ahab, when Eliah had ſummoned him, hee feares, 1 King. 21.27. but ſoone after he goes feareleſſe to Ramoth Gilead, 1 King. 22.26, 27. The filiall feare is permanent, and conſtant, as the cauſes of it are, Iſa. 11.2. Prov. 28.14. For it is no naturall worke, but a ſupernaturall habit.

Secndly if we conſider them in one ſubject, the one outlaſteth and overlives the other. 1 Joh. 4.18. perfect love caſteth out feare; that is, ſervile feare, but Pſal. 19.9. The feare of the Lord is cleane, enduring for ever, that is, filiall feare, when it comes, it caſts out that, becauſe it brings with it aſſurance of God favour. It remaines ſtill, having the leſſe paine and trouble with it the longer it laſteth, and the more forward it commeth to perfection: And this feare is ſo laſting that it remaines after this life; not that the bleſſed ſhall fear either leſt they ſhould offend, for they are then without danger of falling; but in regard of Gods power, and his incomparable, and his incomprehenſible graces, there ſhall be a reverent dread, and yet delightfull, ſuch as the Angels have now in Heaven: As Angels feare, Iſaiah 6.2, 3, 4. when they are in the preſence of God; for as we reverence a great man in regard of his place, though he beare us no evill will, nor we expect any evill from him; So no doubt, the holy Saints and Angels in Heaven in regard of God, though they neither feare to loſe him, becauſe they can not fall from him, nor to offend him, becauſe there is no danger to diſpleaſe him, yet they reverence him ſtill in regard of his Majeſty, which they can neither ſufficiently admire nor adore.

Now further by theſe two differences, as by the former, may every man examine himſelfe, whether he hath a childelike or ſervile feare.

As by the firſt, whether thou loveſt or hateſt God for feare:Deum tua peccata vindicare aut non poſſe, aut nolle, aut ea neſcire, vis ergò Deum non eſſe Deum, qui vis eum aut injuſtum eſſe, aut impotentem aut in ſipientem. Bern. de Temp. 58. wouldeſt thou flee from God, when thou haſt offended, couldſt thou wiſh he were not? If thou deſireſt that either he knew not thy ſinnes, or could not or would not puniſh them; then thou wouldſt that God were not, when thou deſireſt hee were ignorant, or impotent, or unjuſt: And hence thy wretched heart under this feare even hates God, thou haſt but a ſervile feare; but canſt thou yeeld thy ſelfe to God, and draw neere to him, fearing to be forſaken of God, being willing to yeeld thy ſelf into his hands? this is filiall feare. There is ſayth Auguſtine an unchaſte adulterous woman, who feareth her huſband, but ſhe feareth him, becauſe ſhe loveth her naughtineſſe, and therefore his company is not delighfull, but burthen ſome unto her, and loving evill ſhe is afrayd of his comming, leſt he finde her ſo. There is a chaſte woman, ſhe loveth and affecteth her huſband, and liveth with him in good ſort, and would never have him out of ſight; now aſk them both whether they fear their huſbands? they will ſay they doe; there is the ſame anſwer, but not the ſame minde. Aſke them why? and that will put the difference, Ʋna vox, non eadem mens. the one anſwereth leſt he ſhould come home and finde her, and finde out her lewdneſſe and lightneſſe; the other, leſt being preſent he ſhould depart, and leſt he ſhould love her leſſe, and by any offence of hers be eſtranged. As he much miſliketh the former woman, ſo miſlike thy ſelf if thou fear God in that ſort, and carry thy ſelf ſo to God in this ſort, as thou wouldſt thy wife ſhould be affected unto thee.

By the ſecond, is thy feare momentany, ſoone come, ſoone gone, doeſt thou not feare awayes? then feare thy feare it is not true. If thou haſt overcome thy ſervile feare, and doſt not feare ſtill, thou canſt not have true feare; for as love expels one feare and caſts it out, ſo it cauſeth another, and that ſuch a feare as is never afterwards extinguiſhed, though the act & working of it be ſomtime more freſh then others, yet the habit is never loſt.

The third thing touching this filiall feare is the effects of it. And theſe I reduce to theſe heads, ſuch as awfull and dutifull children have, and ſo may well be ſo reſembled.

The firſt is a deſire to know his will and pleaſure, to finde it out, and a delight in doing of it: As a child will be deſirous to know his fathers minde, that he may not offend him, and be ready to doe it of himſelfe when he hath found it; hence that Pſal. 112.1. Bleſſed is the man that feareth the Lord, that delighteth greatly in his commandements. See it by the contrary, Job. 21.9, 14 Their houſes are ſafe from feare, neyther is the rod of God upon them; Therefore they ſay unto God, depart from us: for we deſire not the knowledge of thy wayes. Pſal. 25.12, 13. What man is he that feareth the Lord? him ſhall he teach in the way that he ſhall chuſe; his ſoule ſhall dwell at eaſe, and his ſeed ſhall inherit the Earth.

The ſecond is, a ſuſpition and jelouſy of particular actions, leſt they ſhould doe that unawares, which might be offenſive to God. A good childe, if he doubt to doe ought that he thinketh his father will not like of, he will firſt aſke the queſtion, whether he will have him doe it or no, and let it alone till he know his minde in the matter: ſo a childe of God, he will be carefull to try all his workes by his will and his word, and to abſtaine till he know what his good will, and his pleaſure is. Thus was Job zealous of his children, Job. 1.5. ſo of his owne wife, Job. 9.28. Therefore the ſpirit commends him for a man fearing God, and ſuch as none was like, yea as the devill could finde no fault with him, Rom. 14.5. he will be fully perſwaded it is Gods will, before he doe it. 1 Theſſal. 5.21. not enough to ſay, I doe not know it unlawfull; better debarrre our ſelves of ſome lawfull things, then doe one unlawfull. Eccleſ. 5.5, 6.

The third is, a wary ſhunning and avoyding of things he knows will offend, as an awfull child will hardly be drawn, or woed to do ought that his father hath expreſſely forbidden him, or that will diſpleaſe him; as Jacob to lye and deceive his father, Gen. 27. or if he be drawn, yet if his father come ſuddenly upon him, and finde him about it or beginning it, he will ſtay his hand ſoone and bee aſhamed of himſelfe: ſo the man that feares God, will not be woed and urged to thoſe things that he knoweth cannot but offend God. So Joſeph, Gen. 39.9. There is none greater in his houſe then I: neither hath he kept back any thing from mee but thee, becauſe thou art his wife; how then can I doe this great wickedneſſe and ſinne againſt God? Nehemiah 5.15. The former governours that had been before mee, were chargeable unto the people, and had taken of them bread and wine, beſides forty ſhekels of ſilver, yea even their ſervants bare rule over the people, but ſo did not I, becauſe of the feare of God. Or if by caſe of infirmity or ſtrength of temptation he be violently carryed away, yet if he ſhall but once ſeriouſly thinke of the preſence of God about him, it will make him for ſhame to ſtay, or breake off the practice of ſinne, as in David, 2 Sam. 24.10. Davids heart ſmote him, and he ſaid, I have done very fooliſhly.

The fourth is, a griefe and a feare to ſee ought done by others that may provoke God to wrath, as a good childe will be loath any of his brethren or any of the ſervants ſhould doe ought that may anger his father, if it be but the diſquieting of him: ſo a true child of God will be vexed to ſee others take ſuch courſes as may be offenſive to his heavenly father. So that 2 Pet. 2.7. and David, Pſal. 119.53.136.139.158. ſuch are commended and marked, Ezechiel 9. as they are condemned, 1 Cor. 5.1. who doe contrary.

The fifth, a trembling at the wrath and anger of God declared for ſinne either in word or deed.

Firſt, in word at Gods threatnings either againſt him ſelfe or others, as a child quaketh and trembleth at his fathers chyding, though it be with ſome others; ſo doe the children of God commonly when they heare the wrath of God, denounced againſt others, ſo is it, Iſa. 66.2. Pſal. 119.161. 2 Chro. 34.27. Jer. 26 18. Habacuk. 3.16.

Now ſecondly, if at his word, how much more at his rod; if when he ſpeaks, more when he beats themſelves, or others: as a child if he ſee his father to take the rod in hand to correct any of the family, he ſtandeth trembling, and quaking, he feareth leſt he ſhould have a wipe by the way; ſo the child of God feareth as before Gods face, when he ſeeth the hand of God upon others, as when he feeleth it upon himſelfe, David, 2 Sam. 6.7.9. the Church, Acts. 5.11. Pſal. 119.119, 120. Habacuk. 3.16.

Now theſe being the effects, and as it were the fruits of this filiall feare, it ſhall be good for a man to examine himſelf by them, whether he have it, or no; for by the fruits you ſhall know it: It is to be feared that if men will doe this ſeriouſly, but a few of thoſe who call God father every day, wilbe found to have this filiall feare, and ſo his ſonnes indeed. The firſt fruit, is a deſire to know, and finde out Gods will, and then to doe it; but alas how many have wee that refuſe to ſeek after the knowledge of his wayes; like thoſe, Job. 21.14. but ſay ſome will ſearch the word, yet it is onely to furniſh themſelves with matter of diſcourſe; and not to finde out that which may ſerve, to order and direct their lives; they are a curious kinde of Men, and as Seneca ſaith, scholae non vitae diſcitur; they ſtudy ſchoole quirks, and not points of practice, others are ſorry many times, that they lighted on more then they looked after: As the yong man not anſwered to his mind, was ſorry he had aſked; Luke 15.25. Bernard hath obſerved of his expereince, Cant. ſer. 74. many (ſaith he) have I known, made ſad upon the knowledge of the truth, becauſe they could not ſo pretend ignorance as before. Ber. in Cant. ſerm. 74. Or if not this, but with the ſonne in the Goſpell ſtay, and doe not, or deferre as Jonah, or doe as Balaam, bleſſe, when he would have curſed; ſo they, their hands go againſt their hearts; theſe, and ſuch like, muſt needs be voyd of this feare.

The ſecond is a jealouſie over his particular actions; but how many runne headlong into all actions, never regarding what warrant they have for them; that though never ſo many make doubt of them, and the lawfulneſſe of them, yet all is one to them, as they know nothing for them, ſo they know nothing againſt them: and they eyther doe as Peter, Luke 22.49.50. who cut off Malchus eare before he could heare his anſwer; or as Prov. 20.25. doe things firſt, and examine them after. Theſe are farre from this feare; for where it is, there if any doubt ariſe about an action that ſeemed indifferent before, he will be jealous of himſelfe, and walke the ſureſt way, when he knoweth he may doe or abſtaine without offence, but he is in ſome ſuſpicion of the other, he will rather be ſure to goe on a good ground, than hazard the incurring of Gods diſpleaſure, though he loſe ſomewhat, yea much, both of his profit and pleaſure, knowing the feare of God is oppoſite to this manner of walking, and ſo 'tis made. Eccleſ. 5.1, 5, 6.

The third is a carefull avoiding of knowne ſinnes, and things that will offend; but how many give liberty to their fleſh, runne with a full ſwinge into the practice of ſinne, and never care to returne out of it againe; who vaunt of this feare, and yet often vaunt of their ſinnes, and never ſhame at them. Nay, ſooner ſhame and bluſh to be a man noted, to have a care to avoid the common ſinnes of the age; how have theſe men any child-like feare? will they account that their children doe lovingly feare them, when they runne into all or many things they know will diſpleaſe them, and are aſhamed to be accounted more than ordinarily dutifull? Queſtionleſſe no; then let them be their own Judges, and ſhall; for they tell us, they have no feare, if that be their feare. Prov. 8.13.

The fourth is a griefe to ſee others offend, but many boaſt of the feare of God, and yet they delight and take pleaſure in the ſight and hearing of other mens ſinnes, never caring nor regarding what others doe, ſo they be not like them. They can dayly ſee many Laodiceans neither hot, nor cold, amongſt us; many Epheſians, that have loſt their firſt love; many Jebuſites, Idolaters amongſt us, and ſwarming amongſt us; theſe they ſee, and yet they ſigh not at it; nay, either take pleaſure or make profit by it: it is but a boaſt, they are void of the filiall feare of God, becauſe they have no care whether he be honoured or diſhonoured; pleaſed, or diſpleaſed; as if a Child could endure his fathers diſhonour, if not be revenged of them, for want of power and ſuch like, yet will he mourne and ſorrow. How ſhould I beare my fathers diſhonour? and if theſe, much more thoſe who ſeeke to draw others to ſinne, ſwearing, whoring, drunkenneſſe, and ſuch like; they can have no true feare of God as Children.

The fifth, trembling at his judgments threatened or executed upon others. Many ſay they feare God, and yet they can heare the wrath and judgments of God denounced againſt ſinne, and it may be the ſinnes they practiſe, yet are never a whit moved at all, but goe as they came, as if the Word were but wind: As jer. 5.13. Their hearts melt not, nor they mourne not; nay, when they ſee Gods judgments upon others, they cenſure and condemne them, but feare nothing themſelves; nay, often when they are in the ſame condemnation, if they be not in the ſame puniſhment. Sure it is, they have no child-like feare at all, they are worſe than the beaſts, yea, ſenſeleſſe things, who tremble at his voice; and they ſhew themſelves Children of wrath: Onely the children of wrath are feareleſſe of wrath, Soli filii irae iram non ſentiunt. Bern. as S. Bernard ſpeaketh.

If I be a Maſter, where is my feare.] The application of the ſecond rule of nature; we muſt ſpeak of Gods Lordſhip, then of the feare he requires for it: He is a Lord in reſpect of his creatures, either generally or ſpecially: Firſt, generally, jure Creationis & gubernationis, by right of Creation and government. Secondly, particularly, jure pacti & redemptionis, by right of Covenant and Redemption. Firſt, jure redemptionis, Exod. 20.2. 1 Cor. 6.20. Secondly, jure pacti & conventionis, by right of Covenant and agreement. Thoſe who live in his Church, have made a Covenant with him by ſacrifice, Pſal. 50. and have bound themſelves by Oath to ſerve him, and have covenanted to be his people, Jer. 40. Here he meanes both, but not of the whole in both, but onely of government and covenant: for the other in the former, and by theſe he challengeth obedience and ſervice, as by the former; for that which is required under honour, is here under feare; the ſame thing, but differing in affection and ſome circumſtances, as before. But firſt of his government and juriſdiction, in reſpect of his bleſſings and preſervation.

Men, in reſpect of Gods government over them, Doctrine. ought to ſerve and obey him, being under him as ſubjects are under their Lords and Princes, by whoſe authority and Lawes they enjoy their lives and liberties, increaſe in ſtate and riches. So under God; he preſerving, protecting, increaſing them and their ſtates himſelfe. If I be a Maſter and Lord, and you enjoy theſe things by me, where is my ſervice and obedience? This is proved by, Iſaiah 1.2, 3. That of the devill in accuſing Job, Chap. 1.9, 10. ſhews that Gods government requires this; and his anſwer to his wife, Chap. 2.10. alſo ſhews it. That of David, Pſal. 71.6. is pertinent, and that of Jer. 5.24.

Becauſe this is not leſſe benefit than the former of Creation; Reaſ. for that was once done, this is alwayes; and as it were every day, after a ſort, God creates man anew; ever preſerving that he once created, ſhewing in this no leſſe power nor love than in the other; and if for that obedience is debt, for creating in a moment; how much more for a continuall preſervation?

This may admoniſh all men, Ʋſe. that as their Creation before, ſo their continuall preſervation under Gods government, his Lordſhip, and Dominion over them, requires all the ſervice an obedience they can performe, becauſe they are his ſubjects and ſervants, he their Maſter and Lord. All Soveraignes and Lords looke for all feare and obedience from ſuch as they governe, protect, and whoſe good and peace they procure: All Maſters from ſervants they feed, and cloath, and governe; and this they yeeld unto them, how much more all men to God, who is King of Kings, and Lord of Lords, their Soveraigne, and Lord of all, and over all? Therefore all, high and low, Kings and Subjects, Male and Female, bond and free, rich and poore, owe this to him, and are bound unto him for it. For Kings rule, the great ones governe, the rich proſper, the poore live by him, yea, all are under him; he preſerveth and governeth all. Whatſoever priviledge one man hath above another, yet there is no priviledge in reſpect of God. If the King reigned without him, if the Noble ruled without him, if the rich increaſed without him, it were ſomewhat; but when none of theſe, all is by his providence, and from his power, which makes him ſay to all, If I be a Maſter or Lord, where is my feare? The King is great but in reſpect of his ſubjects, nothing greater in reſpect of God than another; as the earth is but a ſmall mote or point in reſpect of the Heavens: the rich are wealthy in reſpect of the poore, but, but poore compared with the Kings treaſure, more poore compared with God: ſo that be they all great, and as high and as rich as may be, yet their Crownes and Crownets, their honours and riches, their ſtates and lives are in his hands. And as a Ship in one day upon the Sea would periſh without a governour, ſo would all theſe in a moment come to nought without him, his government, protection, and providence. See then how every one that acknowledgeth God his Lord and Maſter, and feeleth indeed his government and providence for good, ought to ſerve and feare him. If thou doeſt not beleeve that God moves all thy members when thou doeſt move, thou art not worthy the name of a Chriſtian, ſaith one; for St. Paul hath taught it, Acts 17.28. But if thou doeſt beleeve it, that thou receiveſt ſuch from him, and yet dareſt provoke and offend him, I know not what name is evill enough for thee: ſo for this, if thou acknowledge not all is from God, through his providence, and from his care, that thou art as thou art, thou art not worthy the name of a ſonne or ſervant: but if thou acknowledge it, and yet ſhakeſt off his feare, and performeſt not obedience to him, what name is bad enough for thee? nay, what puniſhment is ſufficient for ſuch an offence? what then, if for life and continuance, how much more for a well and wealthy being? when mens portions are made fatter, and their ſtate better, both than in former times, and alſo than thouſand others; Gods providence and care more to them, their obedience and ſervice ſhould be more to him. And yet it is a lamentable thing, my eyes could caſt out teares for it in ſecret, (as the Prophet) to ſee many men riſen of nothing, when they had little, were diligent and carefull to ſerve and obey God in themſelves, and in their families, and thoſe who belong to them; but after that Gods government was more good to them, and they proſpering better by it, I know not how, ſuch is the corruption of our nature, they ſerve him now farre leſſe in them and theirs; and yet it is thought excuſable, as if a Subject, who lived under his King, and that onely lived without wealth, or honour, or advancement, or but with a ſmall pittance of theſe, and then gave him ſervice and all loyall duty, ſhould after, when he had received theſe in bountifull meaſure, by his gracious bounty and government, either leſſe reſpect him, or be leſſe loyall, or more rebellious, and thinke it were tolerable enough, becauſe he is now more wealthy, worſhipfull, and honourable. But whatſoever he thinks, others would condemne him, and every of theſe who deale thus with God; then ſhall they be judged by their owne mouth. Oh that they wuld indeed judge themſelves, that they be not judged of the Lord, 1 Cor. 11.31. elſe undoubtedly he will judge them, if his; in this life puniſhing them in thoſe things which have made them by their corruption leſſe loyall unto him, as wealth, riches, honour, friends, and ſuch like; that he may ſo bring them home againe, and let them ſee how they have wronged him, for great things giving him leſſe. If he done not, the caſe is more fearefull, he meanes to condemne them with the world. And though they will not now acknowledge they injure God any wiſe in thus dealing outwardly with him, yet the day ſhall come, and it is now at hand, when this injury ſhall be made manifeſt, and when as theſe complaints, which are now made by us, ſhall be heard, though men have now their eares ſo heavy, and their eyes ſo ſhut up, and their hearts ſo fat, that they cannot ſee, or heare, or underſtand to be converted and healed: It ſhall (ſaith one) be equall and right with God, that thoſe who will not now open their eyes when there is time, and while the multitude of bleſſings they enjoy by Gods gracious government, doth invite them to ſerve and feare him; yea, I ſay it ſhall be juſt and right that their eyes ſhall be opened by the multitude of torments, which muſt continue for ever. But of you who heare me this day, let mee hope better things; nay, let mee ſee them.

If I be a Maſter,] God is a Maſter ſecondly, by covenant, ſpecially in this place, for he ſpeakes to ſuch as profeſſe him and his worſhip, and ſuch as were in his Church, and had made a covenant with him; as his ſubjects, he their God and Lord. Pſal. 50.5. Jer. 50.5.

In the Church all ought to obey God, Doctr. becauſe of the covenant they have made with him; being in that ſpeciall manner his ſervants, having covenanted with him, that he ſhould bee their God, and they would be his people, Pſal. 50.7.14. Jer. 3.4, 5. Iſaiah 48.1, 2. Luke 6.46.

Becauſe if the former, Reaſ. 1 and for the former reaſon, more for this; when God hath taken them ſo nigh to himſelfe in ſpeciall place: For if all ſubjects owe duty and obedience; more they, whom the King takes into his owne Houſe and Court, into his Chamber of preſence: So if all that are in the world, bee the Lords Kingdome, and ought to ſerve and obey him, and are bound by his generall government and protection; more thoſe whom he hath taken into his Church, his Houſe, his Court, and his Chamber of preſence, and imployed them to ſome ſpeciall ſervice and office about his perſon, as it were.

Becauſe, Reaſ. 2 if they be covenant ſervants, and that be profeſſed, then muſt they remember their conditions, for without them no covenant is made, and the condition on their parts is to ſerve and obey him, and this very common honeſty and ſervility requires of every ſervant.

Becauſe God tooke them into covenant, Reaſ. 3 not as men doe commonly their ſervants, then when they were able to doe him ſervice, and looke before they agree with them, what ſervice they are able to performe them; but God (ſaith Chryſoſtome) farre otherwiſe, he receives them into covenant when they are able to doe nothing, and maintaines them long before they can doe any thing; therefore reaſon they ſhould doe him ſervice when they are able.

A reproofe of many men, Ʋſe 1 who live more diſobedient and rebellious in the Church, then thouſand heathens have done out of it; who onely are Gods ſervants at large, and yet doe they out goe them in many things in the outward ſervice, and ſubjection to God according to the law of nature, he hath ingrafted into them. Many ſinnes, thouſands of them would have bluſhed to have heard tell of, and been marvellous aſhamed only to ſpeake of them without deteſtation, which theſe in the Church, and for all their covenant ſhame not to doe, and bluſh not to brag of them: Queſtionleſſe, as the ſame ſinnes are graater in the Church, then out of it, for ignorance excuſeth à tanto, though not à toto; ſo the ſame and greater ſhall have greater puniſhment, howſoever they may carry it out for a time: Yea, and howſoever ſome dream, all in the Church muſt needs be ſaved, though the multitude without be condemned, yet they ſhall find as it is, Math. 11.22, 24. ſo it ſhall be eaſier for thoſe heathen, then for them; leſſer ſhall their torments be in Hell.

To inſtruct every man in the Church, Ʋſe 2 who is Gods covenant ſervant, having made a covenant with him, with the ſacraments, and by them; that he ought to ſerve, and obey him with all faithfulneſſe and diligence: So doe maſters looke for, from their covenant ſervants, ſo will ſervants of any honeſty doe with their maſters: So God expects, ſo ſhould they performe: It is not the boaſting of their baptiſme, and comming to the Lords Supper, the renewing of their covenant, that will be profitable unto them, when they performe not their conditions to renounce the enemies of God, and to ſerve him; Nay it will be their ſhame & greater reproach, becauſe while they boaſt of the covenant, they ſhew themſelves covenant breakers, ſuch as common honeſty would bluſh at, the ſin of Gentiles who were given up to a reprobate ſence;Ro. 1.30. If any man imagine that theſe ſet him at liberty, that is, carnall liberty, he marvellouſly deceives himſelfe: Truth it is, that it is true liberty, for the ſervice of God is moſt true liberty, but it is not their carnall liberty to doe as they liſt, but to follow the command of God, as the Centurions ſervants, for they have their preſſe money, or ſouldiers oath given unto them; yea, and being ſo nigh brought to him, they owe more ſervice, for their more honour, more obedience: he that imagineth it is an eaſie life to be a Courtier, to be imployed about the Kings perſon, in his preſence or bed chamber, doth much deceive himſelfe, as ignorant of ſuch things; for though they have more honour, more favour, and obtaine many ſpeciall ſuits for themſelves and friends, yet they have more labour, more watching; yea, more diligence and induſtry is looked for, from them; and they uſually performe; ſo in this, in the Church, Gods Court, there is more honour, more comfort, more ſuits obtained, but more ſervice required, or at leaſt more bonds of this ſervice, & more reaſon they ſhould performe it. That Chryſoſt. urgeth touching virginity of a woman, a virgin and married, may be here applyed; that if there be any liberty to mind earthly things, to follow the pleaſures of the world and ſuch things, it is to thoſe who are out of the Church, not to thoſe who are in it, further then helps them to this ſervice.

Where is my feare?] Wee have ſeen the reaſons why this is due, and why God doth chalenge it; wee muſt now ſee the duty, and this is ſervile feare; feare in generall, is but the expectation of an imminent evill, this feare riſes from the conſideration of the power and juſtice of God.

And of this, firſt, a man ought to performe, and give it to God.

Secondly, the effects of it; Of the differences were ſpoken before.

The ſervants of God (howſoever they be ſervants) even in the Church ought to feare him, Doctr. that is, to ſerve him and avoyd the evils he hath forbidden them, for fear of his power and juſtice, Jer. 5.22. and 10.7. Math. 10.28. Pſal. 33.8. 2 Cor. 5.10, 11. Rom. 11.20. Revelat. 15.4.

Becauſe he is able, Reaſ. 1 as he made them with a word, and the whole world at firſt, ſo to deſtroy them, and bring them to nought with a word, when they diſpleaſe and provoke him. Now in reaſon, as naturall men (as Tully ſaid) doe more regard what he can doe to them, in whoſe power they are, then what he will doe with them. For being able he may, when he will, come upon them and deſtroy them, but being willing and not able, he cnnot at his will; ſo in reaſon ought all men to deale with God, and towards him.

Becauſe his juſtice will not ſuffer him to paſſe over the breach of his law unpuniſhed, Reaſ. 2 no more then he will or can be unjuſt, nay no more then he will not be God; for if unjuſt, no God; if he let things ſlip over unpuniſhed, he muſt be unjuſt, except in things where men judge themſelves firſt.

Then in the Church muſt there be feare of God, Ʋſe 1 namely of his juſtice and power, and not of his mercy only; contrary to ſome who thinke, in the Church, onely men ſhould feare God for his goodneſſe? I anſwer, that it is true this ſhould be the principall thing for which they ſhould feare; but in the Church, though we be all one mans ſervants, yet we are not all one mans children; yet if all were ſo, becauſe of the unregenerate part this ought to be, in that a man is not altogether freed, and made a ſonne, but is partly a ſervant, &c.

Then ought every one in the Church to endeavour to know his power and juſtice, Ʋſe 2 and to acknowledge them; for howſoever it is true that all are alike in the hand of God, and his dominion over all, as the Pſalmiſt ſpeakes, yet all doe not regard and take notice of it. A great many doe not beleeve, nor are perſwaded of them, and that maketh them, they feare not God as they ſhould. For as Ignoti nulla cupido, there is no deſire of that which is unknowne ſo nulla formido, there is no feare; for feare riſeth not ſo much out of the outward evill, as it doth of the inward apprehenſion of it. And therefore not the neerneſſe of the danger, but the conceit of the evill, raiſeth the affection of feare in the heart; therefore Iſaiah ſaith of ſome, that they goe downe laughing to Hell, they play merrily upon Hells mouth, as the Child without feare, playeth uon the Cockatrices den, becauſe they are ignorant what danger they are in. So then it is not all who are in his power, and over whom his authority and juſtice is, but ſuch as know them for preſent, or how they may feele them after, that feare and ſtand in awe of him as they ſhould.

To teach men, if they have not the ſpirit of ſonnes, Ʋſe 3 the love of God and righteouſneſſe, that for conſcience they will obey, yet at the leaſt, that they endeavour to obey him for feare of his power and juſtice, as ſervants, if not as ſonnes. The other is that which is acceptable, yet this is that which God calls for, and men ought to doe, even the outward act of Gods ſervice for feare of his power and juſtice. Though I cannot ſay it hath any promiſes of good things, yet hath God ſhewed good, and given bleſſings to thoſe which have it onely. As to Ahab and the Ninevites for their repenting at the feare of his judgments and threatning: To ſhew how he will much more accept the repentance of his, yea, and to draw on ſuch ſervants to the like, for that is a ſpeciall benefit to his Church, they be orderly in the outward duty.

The ſecond thing concerning this ſervile feare, is the effects of it, which are theſe:

The firſt, that it is tanquam fraenum ad equum, as a bit and a bridle to men, to with-hold them from ſinne, from the wilfull practice of wicked things; it is the ſtrongeſt curbe that can be to keepe mans corrupt nature from running forth into outrage, if it be ſurely ſetled once in them. Manifeſt in Laban, when he purſued after Jacob: Gen. 31.29. And that of Paul, when he ſheweth that the want of this maketh the open high-way to the practice of all ſinne, Rom. 3.18. And that this ſhould be ſuch a reſtraint, it ſtands with reaſon; becauſe there are two maine things which draw men to ſin, and the practice of wickedneſſe. The firſt is, the deſire of ſome good men may get by the committing of it, but this deſire is croſſed by feare, which is the ſtrongeſt and moſt violent affection of all others, and ſo ſtoppeth the paſſage of all other deſires; ſo that it is neither profit nor pleaſure that can make a timorous man hardy, or can maſter and overcome feare in any mans minde, but it will overcome all deſire of them, and nodeſire of it; nay, not the pleaſure it ſelfe, all the pleaſure in the world cannot comfort a condemned perſon, nor baniſh feare out of his minde, ſo long as the halter hangeth over his head, ſo long as he dayly and hourely looketh to be drawne to execution. But feare is able to expell pleaſure, and the deſire of thoſe things we love moſt; as in Sampſon in Dalilaes lap, when a noiſe of Philiſtims and a falſe Alarum was upon him. Gods feare expells all other feares, as is manifeſt by the Midwives. Exod. 1.17. Jer. 1.17. Iſaiah 8.12, 13. As a ſtronger nayle drives out a leſſe, ſo the feare of God other feares; the greater feare the leſſe, the feare of Hell-fire will carry the maſtery of all other feare. Luke 12.4, 5.

We may make uſe of this, Ʋſe 1 firſt, to prove many men amongſt us not onely void of a filiall feare, which makes men avoid ſmall ſinnes, and to ſhun the act of any ſinne, but of this ſervile feare, becauſe great ſinnes are ſmall or no ſinnes with them, and they have the very habite of all ſinne, living in the practice of ſome one, or many groſſe and impious ſinnes, whoredome, adultery, murther and blood, oppreſſion and cruelty, covetouſneſſe and uſury, ſwearing and blaſphemy, &c. ſo that whatſoever they ſay, we may ſay, Pſal. 36.1. The tranſgreſſion of the wicked ſaith within my heart, that there is no feare of God before his eyes: when as then men goe on in their wicked courſes, and a ſmall pleaſure or deſire of it will carry them to the fulfilling of the luſts of the fleſh, and to all voluptuouſneſſe, and practice of all pleaſure, a ſmall feare make them commit any ſinne, and either coveting ſome pleaſure, or thinking to avoid ſome diſpleaſure of the world, they onely neglect not the good, but make no bones to commit ſin, and to lye in it; they have not certainly come ſo farre as to have this ſervile feare, and ſo they are not ſonnes, no not ſervants of God: nay, though they have the ſhape of men, as Nabuchadnezzar had, yet they have not ſo much underſtanding as a beaſt, leſſe than he had. For as Bernard ſaith, Diverſ. 12. Let us lade and over-burthen an Aſſe, and toyle him with labour, he cares not, becauſe he is an Aſſe: but if we aſſay to put him into the fire, or thruſt him into a Ditch or Quarry, he ſhunneth all he can, becauſe he loves life, and feareth death. And yet theſe run headlong to Hell, and breake forth into all kind of impiety, as the Horſe into the battaile, when they know theſe will worke their everlaſting confuſion.

This may teach every man who would keepe himſelfe free from the practice and trade of ſinne, Ʋſe 2 and that neither the pleaſures nor diſpleaſures of the world, the delights nor the dreads of it, ſhall draw him to be enticed, and openly ſinne: to labour for this feare, by which he ſhall be able to overcome temptations on all ſides. For if he have this feare, a man would never ſell himſelfe to eternall torments for a draught of pleaſure, or for a Million of Gold, when it might be ſaid to him, as Joſhua 22.18. Ye alſo are turned away this day from the Lord: and ſeeing yee rebell to day againſt the Lord, even to morrow he will be wroth with all the congregation of Iſrael. Loe, to day he offendeth, and to morrow God will be wroth, and he ſhall periſh in his wrath, ſurely no profit or pleaſure tendered unto him, would make him incurre this danger. And for the other temptation, hee would eaſily overcome it by this, even the feare of mens feare, with the feare of Gods puniſhments, and ſay happily as David, though he ſpoke it more ſanctifiedly, Pſal. 119.161. Princes have perſecuted me without cauſe, but mine heart ſtood in awe of thy words. If he have this feare, hardly ſuch temptations will aſſault him. For as Chryſoſt. Hom. 15. ad pop. Ant. If it be once knowne and heard that an armed Souldier ſtands watching in a houſe for the defence of it, there is neither thiefe nor robber, nor any that practiſeth ſuch evill, will come neere it. So, when feare is the keeper of mans heart, there is neither the temptation of pleaſure, or profit, or worldly feare will ſet upon a man, but will fly away, or be eaſily expelled, ſubdued as it were by the command of feare. God hath ſet two Schoole-maſters over us, Pudor & Timor; ſhame and feare; that ſhould lead an ingenuous nature; but if not that, yet this ſhould, unleſſe we will be worſe than beaſts.

The ſecond effect of this feare is, that it is tanquam acus ad filum, the needle or the briſtle to the threed: that is, that as they goe before, and make way for the threed, but abide not there when it is once come, but goes out againe: So this feare firſt entereth the heart of man, and makes way for love or the Child-like feare, that loving feare, firſt when he is converted; and it entereth in for this end, to bring or draw in love after it, and love when it is once entered, caſteth feare out of doores, that made entrance before. 1 John 4.18. This is further manifeſt by the example of Paul, Acts 9.3, 6. and Joſiah, 2 Chron. 34.19, 27. ſo Act. 2.37, 38. and 16.30. Rom. 7.10.

Becauſe God reſpects and accepts men to give them grace when they are troubled, Reaſ. 1 and are ſmitten with this feare, Iſaiah 66.2. and it is ſpoken excluſivè, none but them; this then muſt needs goe before.

Becauſe mans heart is not capable of grace without this; firſt, Reaſ. 2 without this it is not fit to receive the impreſſion of Gods Spirit. It gives no grace, but it makes capable of grace; as we ſee fire, though it give the metall no faſhion, yet it maketh it liquid, and fit to be caſt in any mould; it maketh the waxe fit to receive any impreſſion of the Seale. So this feare, though it worke no grace in the heart, but leaveth it as corrupt as it findeth it, yet it mollifieth it, and maketh it plyable for Gods Spirit to worke upon, which before could not take the ſtamp of Gods grace.

This manifeſteth that many men muſt needs be without grace, Ʋſe 1 becauſe many have not had this feare, which is ever before grace, whereſoever it comes; and grace never comes any where, where this Uſher hath not beene before; it is the forerunner of grace, as John Baptiſt was of Chriſt: As God appeared to Elias, ſo he approacheth to the ſoule, 2 Kings 19, 12, 13, 14. he was neither in the winde, nor earthquake, which rended the earth, and clave the rockes, nor in the fire that devoureth all before it, nor he went not before them; but he was in a ſoft voyce which came afterwards: So is the ſpirit and grace of God, it goes not before the ſervile feare, it is not with it, when it rends the hard hearts of men, and when it melts and mollifies them with the fire of Gods wrath; but it cometh after, and ſpeaketh peace and reſt to the ſoule, whereas many never taſted of this feare, and ſhew it by their lives they have no feare of God, nay in words brag, they had never no ſuch rentings, and meltings of heart, nay jeſt at thoſe which have, they ſhew themſelves, voyd of grace, of true grace; yea, many who are not ſo outragious, but civill, or rather ſecure, who indeed never felt any ſuch trouble, and fight in them, any ſuch feare or terror, but all things is, and ever was at peace within, they are men voyd of true grace and ſaving grace; they may have the ſhaddow and ſimilitudes of grace, but no ſubſtance and truth of it.

This may teach every man that hath this feare in him, Ʋſe 2 to make much of it and nouriſh it, it being the forerunner of grace, and as it were the harbinger of it, without which it never appeares, as God never comes with grace, unleſſe this apparitor go before; as men therefore who deſire the Prince, and joy in his comming, will rejoyce at the comming of his Harbinger, and make much of him, ſo ought they of this feare; yea, and the greater this feare is, the more rejoyce at it, aſwell as men may rejoyce in feare, for the greater grace follows after, for in the examples of the Scriptures, thoſe who have had moſt feare and conflicts in their converſion, have been the beſt men and women, moſt full of grace. God (ſaith Bernard) hath two feet, the one of feare, the other of love; and when he would enter a mans Soule, he is wont to ſend afore, or ſtep firſt in with his foot of feare, then after, his foot of love; and the greater the feare is, which went before, the greater the love is which follows after.

The third effect of this feare is, to make the party it poſſeſſeth credulous, apprehending every ſurmiſe againſt him, making him encline to the worſt, and forecaſt the utmoſt of the evill. As in that feare which the Goaler was poſſeſt with, Acts 16.27. he apprehended the worſt and utmoſt. In Samuel and Joſiah, ſo in the Ninevites, Ion. 3.5. therefore it made them apprehend the worſt, and beleeve it would be ſo.

Becauſe feare brings to minde a mans ſinnes and deſerts, Reaſ. 1 even thoſe which were long before committed, and for them makes him apprehend danger, and deeper then indeed it is. As in the brethren of Joſeph, Gen. 42.21. no marvell then, if it make them eaſily beleeve that ſuch things may fall upon them.

Becauſe they know by themſelves, Reaſ. 2 that thoſe who are injured and offended, doe hate the offenders, and where hatred is joyned with power and might, there muſt needs be danger of ſome fearefull effect, and ſo makes them ſuſpect the worſe; It is ſo betwixt man and man, Gen. 50.15. So betwixt man and God.

This teacheth us that undoubtedly there is a great want of this feare amongſt moſt, Ʋſe 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, Ʋſe 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, Ʋſe 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: Ʋſe 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 reſtitution, then thou ſhalt be accounted a fraudulent and deceitfull man, and every body will caſt it in thy teeth upon any breach; if privately, thy credit will ſo ſinke, for thon art not able to drive a trade as before, and to maintaine thy ſelfe, wife, and children. Know this, thou art void of this ſervile feare, while thine heart is ſo full of pride, that it will not ſtoope to God and his commandement; for if thou fearedſt his power and juſtice, thou wouldeſt not ſtand upon this reputation with men: Can he not make thy wickedneſſe knowne to thy ſhame? and can he not make thee as poore to thy diſhonour? If thou diddeſt feare this, thou wouldeſt never ſtand upon that. The like may be ſaid of men who make profeſſion of converſion and Religion, and yet neglect the duties of it, for feare of the ſcornes and reproaches of men, and ſtand upon reputation; they have no feare. But if thou canſt be content to hazard thy credit to obey him, that gives credit, and honour, and riches to whom he will, and takes them from he pleaſeth; it will prove to thy ſelfe and to others that thou haſt this feare at leaſe, what elſe may be more; if not, then the contrary; for there can be no place for feare, where the heart is paſſed up with pride. To obey God in honourable things, and things to be done without croſſe or hazard of credit, is but to ſerve themſelves.

The fifth effect of this feare is diligence and carefulneſſe, that is, it will never let a man reſt, till he have uſed all the meanes whereby he may have any hope to eſcape that which he is afraid of. Inſtance for the feare of man in Jacob, Gen. 32.6. &c. manifeſt in Ahab, 1 King. 21.27. Exod. 9.20. Acts 2.37. Acts 9.6. Ninevites.

Becauſe this feare is credulous, Reaſ. 1 makes a man beleeve that will come which is threatened, and that ſuch things are not ſcarre-crowes, but if they be not prevented, they will come, and ſuſpects often more than is uttered. Now, that men beleeve, they uſe meanes to compaſſe it, if good; to avoid it, if evill: If good, hope for it; if evill, feare it, and ſo ſeeke to avoid it.

Becauſe feare breeds a deſire, Reaſ. 2 whether a man feare he ſhall not enjoy ſome good he would have, or leſt ſome evill ſhould come upon him he would eſcape; the deſire to have, and the deſire to eſcape is increaſed by his feare. He that feares neither, may have ſome deſire; but when feare comes, it increaſeth his deſire: yea, as the feare increaſeth, ſo doth this. Now a deſire, and a deſire enlarged, gives a man no reſt, till he uſe the meanes to have, or eſcape; deſire is never without endeavour for it, or againſt it, to uſe all the meanes knowne unto the deſirer.

This, Ʋſe 1 as the other two, argues great want of this feare, becauſe men are ſo ſecure, and uſe no meanes at all to avoid Gods judgments here, or to come; or uſe them careleſly and coldly, which muſt needs prove want of feare: when they heare that no adulterer, uſurer, blaſphemer, or any that loves and lyes in any ſmne, ſhall inherit Heaven, but ſhall have their portion in the burning Lake, without faith and repentance, which can never be had but by diligent and carefull hearing of the Word, this they contemne, or regard not; if it come not to them well, they will not feeke after it; if theſe fall into their mouths, well it is, but otherwiſe they will never trouble themſelves further about either of them: For if they be elected, they are ſure to be faved, and the refore they will leave all to Gods diſpoſition. Thus ſome ſay deſperately, but more deale thus, and ſhew plainely there is no feare of God in their hearts, or before their eyes; for that would keepe another manner of coyle in them, and would not ſuffer them to ſleepe ſo ſecurely in ſinne, never regarding what became of themſelves. If they had this, we ſhould not need to threaten the wrath of God, nor to excite them to flye from the wrath to come, and by well-doing to ſeeke honour and immortality. And we ſhould need leſſe to doe it, or at leaſt we ſhould more prevaile with them; for them workes the hammer when the Iron and metall is mollified and ſoftened by the fire; then the Word, when men are ſoftened and mollified by this feare: then the Word is moſt regarded, when the heart is wakened by the preſent feeling, or feare of judgment to come. Queſtionleſſe the generall ſecurity that hath overgrown the whole body of our people, that they neither ſeeke to eſcape the vengeance to come of themſelves, nor yet when the Miniſters of God doe with one conſent threaten them: though many Johns have preached for a long time, that the Axe is laid to the root of the tree, yet they come not to enquire what to doe, as the people did, Luk. 3.9, 10. Our age as Chryſoſtome obſerved, is like to the old world, our Cities like Sodom and Gomorrah, ſtill ſecure. The plague of God that was upon our houſes and perſons, hath not wakened them, the Sword that was even at our heeles, hath not made them ſhake off ſecurity, and begin to feare: what is this but a fearing of ſome judgment that will make our hearts to ake, and the eares of poſterity to tingle when it ſhall be told them? according to that of Jer. 2.19. Thine owne wickedneſſe ſhall correct thee, and thy turnings back ſhall reprove thee: know therefore and behold, that it is an evill thing and bitter, that thou haſt forſaken the Lord thy God, and that my feare is not in thee, ſaith the Lord God of Hoſts. Yea finally, (to knit this to our preſent matter) what proves this elſe, but that the men of our times are ſo farre from the truth of Chriſtianity, howſoever they profeſſe themſelves to be Chriſtians, that they are not come ſo farre as yet to be Gods ſervants, worſe than ſervants, yea than beaſts, yea than Sathan, Jam. 2. who beleeves, and trembles.

This may teach every man to try whether he have this feare or no; Ʋſe 2 feare breeds carefulneſſe to avoid that is feared, or is and ought to be fearefull. Doth any man heare of the judgments of God ſounded out many wayes by the words and workes of God, is he careleſſe of them for himſelfe, for his family, if he have a charge; and poſſeſſed with the ſecurity of the age, not ſeeking all meanes to avoid them, not as the maſters of the families, Exod. 9.20. ſuch then as feared the Word of the Lord among the ſervants of Pharaoh, made his ſervants and his cattle flee into the houſes. But as Gedaliah, when it was told him by many the danger by Iſhmael, he beleeved it not, and ſo would not prevent it, Jer. 40.14, 16. and ſaith, the Lord will doe no ſuch thing, and ſo will not take the meanes to avoid them: thou haſt not ſo much as this feare. And doſt thou thinke thy ſelfe a good Chriſtian, when thou goeſt not ſo farre as carnall, naturall, yea, Heathen men have done? But is any otherwiſe affected, when the Miniſters threaten, when God thunders, and ſhews ſome manifeſt proofe or figne of an approaching evill? Is it to thee like as Dalilaes voyce was to Sampſon? The Philiſtims are upon thee, making thee flee out of the lap of thy pleaſures, and all the delights of thy ſins, in making thee to ſeek all means poſſible to avoyd the evill to come, by hearing, believing, repenting and ſuch like, then haſt thou this feare; which though it be not a purging fear, yet is it a reſtrayning feare, not a ſaving feare; and grace itſelf, yet it makes way for that, which never comes before. Endeavour for it, and ſtrive to adjoyn the other, that thou mayeſt begin a ſervant, proceed to a ſonne, and ſo at length abide in Gods houſe for ever, John 8.35.

Saith the Lord of Hoaſts unto you, O Prieſts] In Gods accuſation we have ſeene the ground and the reaſon of it; we are now to proceed to the accuſation it ſelf, and here firſt, the Accuſer, God; Secondly the accuſed, Prieſts; Thirdly the Crime. It is not the Prophet who accuſeth them, who might happly bee ſuſpected to have done it, on ſome humor, and heat, and ſome finiſter reſpect; but the Lord himſelf, which the Prophet affirms to ſtrike more reverence in them to his meſſage, and to affect them to look to their wayes, and he is called the Lord of Hoaſts, who can eaſily puniſh all their wayes, having all at his command.

For the ſecond, the perſons accuſed are the Prieſts, yet not excluding the people, as before the people were accuſed by name, and the Prieſts included; and the Prieſts are alone expreſt, not that they ſinne alone, but being chiefe and greateſt ſinners, becauſe the people might extenuate their fault by ignorance, and by pleading example of Prieſts; but the Prieſts could have no excuſe, and the Prieſts duty was to reprove others for prophaning Gods worſhip, and give examples; and therefore by negligence, and impiety teaching the people to bee prophane, they are juſtly here accuſed.

Miniſters as well as others, are lyable to be checked, and reproved by the word. Doctrine.

Such as the Prieſts are, Doctr. ſuch commonly the people are, and therefore all are reproved in their name.

The Miniſters ſpecially, Doctrine. and in generall all who have the charge of others (to make the Doctrine more generall) ought both to teach and doe, be an example both in word and deed.

The ſinnes of every man are ſo much the more grievous, the more they croſſe the maine end of his particular calling and profeſſion; Doctr. as in theſe Prieſts, which was to ſee the honour of God duly regarded: for the common people it is not ſo much that they make light of Gods honour; but for the prieſt, as it was not to be expected, ſo not indured, the contempt of Gods name a great deale the more grievous ſin, becauſe it was clean contrary to the end of their profeſſion; and ſo in all other men: As treachery in friends, their profeſſion being fidelity. Micha. 7.5, 6, 7. Eccle. 10.5. the error or the wrong is ſo much the more grievous, that it commeth from the ruler or Judge, who ought to doe nothing but juſt, 2. Cor. 11.26. St. Paul reckoning up his dangers, he reſerved the laſt for the worſt, in perils among falſe brethren, Cant. 1.5. the Church accuſeth and complaineth onely of her owne Mothers ſonnes, as if they onely had offered her the wrong, and yet who knowes not what hard meaſure was done to her in all ages by tyrants on the one ſide, as Lions, and by heretiques on the other, as Dragons; but paſſing by them, complaineth onely of thoſe who ſeemed to be of the ſame body; other injuries affected her nothing ſo much as this, Gen 3.12. Job 2.9. the ſerpent the devill doing it, was nothing in reſpect that the women, their wives, their owne fleſh given as helps for them, and comforts to them, ſhould be hinderers and deſtroyers.

Becauſe where a man is bound to the duty by more reaſons and bonds, Reaſ. 1 there the breach of it muſt needs be more hainous, and the greater; when as every one, then is bound as a man, more as a Chriſtian, but more, when he hath a ſpeciall profeſſion for it. This threefold cord binding the harder, makes the breach the more grievous.

Becauſe thoſe things come commonly unexpected, Reaſ. 2 and that which is unexpected, and unſuſpected, it commeth alwayes more ſuddainely, it lighteth more heavily, and is taken more to heart. This made David complaine ſo much of the injury of a friend, as a thing that came ſo unexpected, and did ſo pierce him; Pſal. 55.12. And ſo may God ſay and complaine of us.

Becauſe every thing, the further it is out of his place, Reaſ. 3 the more irkeſome and troubleſome it is; As it is a rule in nature, that the elements doe not weigh heavy in their owne places. As in water, a man diving under it findes no weight; but a ſmall quantity in a veſſell is more then he can goe under: the reaſon, becauſe before it was in its owne place, now it is out of it, in the place of another element; ſo in this, vice is nothing ſo offenſive, when in its own ſea and ſubject, as when it is in the place of a contrary vertue.

Hence we obſerve that as all ſinnes are not equall, Ʋſe 1 ſo not the ſame ſinnes are equall, when they are performed by ſeverall parties, and men of ſeverall profeſſions. For inſtance, ignorance is a ſinne, but one mans ignorance is greater then another, not of private men only, becauſe their meanes of knowledge by education, or living in the place of inſtruction, are or have been divers, but the ignorance of the Minſter, more then the people; for ignorance is in his proper place in the people, but for the Prieſts and Prophets to be ignorant, that ſhould be inſtructers of others, where ignorance is in the ſeat of knowledge, here it is the more hainous. And though both ſhall fall into the ditch, yet more ſhall be his torments. So for injuſtice, for a man to be robbed by a profeſſed theefe, or to be wronged by a Judge: So for deceit, to be cheated by a man that lives by his wits, is not ſomuch, as to be deceived by one that he traffiques and trades with, who profeſſeth to deale honeſtly, and uprightly; ſo for unfaithfulneſſe in an enemy, 'tis not ſo much as in his profeſſed friend: ſo the ſame ſins in the Church are more hainous, then out of it, of Proteſtants, then Papiſts; for theſe profeſſe all againſt them, but they profeſſe unfaithfulneſſe, treachery, deceit, murthers, treaſons againſt every Hereticke, becauſe he is ipſo facto Excommunicated, and needs but the Popes Excommunication, for more declaration of it, and more certainty, as Thomas in ſumma, and Bannes upon it.

To teach every man as to avoyd all ſins, as hainous and diſpleaſing unto God, Ʋſe 2 ſo as more hainous thoſe which are againſt the main end of his calling wherein God hath placed him. As the Miniſter muſt labour againſt ignorance, idleneſſe, ſuffering his gifts to decay, not increaſing his talent; and he muſt endeavour to ſearch, and beat out the ſimple and ſincere ſence of Gods word and will, and impart it unto the people, to bring them to life eternall: for it is a hainous ſin, for him to be ignorant, or to handle the word deceitfully or corruptly, as Saint Paul ſpeaks, or to wreſt the ſenſe of it, as Saint Peter ſpeaks to their purpoſes. And ſo as it is Iſaiah the 3.12. They that lead thee, cauſe thee to erre. So the lawyer muſt not uſe unfaithfulneſſe or cunning dealing, he muſt ſearch out the proper grounds of the law, to direct his client to proceed warrantably, to ſee his wrongs redreſſed, or recover his right; for, for him to ſpend his time in deviſing quirks and diſtinctions, which may ſerve to obſcure the truth, and make contentions and ſuits rather then end any, or to delay his clients cauſe when he may well haſte it and bring it to an iſſue, and as many doe uſe their cunning to this purpoſe, it is the greater ſinne in them; ſo a Phyſitian, and a Surgion muſt imploy all his ſkill to cure; for him to deferre, and ſomtimes to help forwards, and then pull backwards againe, to make gaine of his patient, and empty his purſe, and hurt his body, is very hainous; both of them worſe then theeves by the high-way, making Gods ordinance a cover for their theft, not ſo puniſhable by humane laws, but as culpable before God, and ſhall as ſeverely be puniſhed. So if a ſonne omit the honour due to his father, or a ſervant the feare due to his maſter, is a greater ſinne; for others to doe it to the ſame men, is not ſo hainous; ſo tis the duty of a wife to be a helper, that ſhe muſt indeavour in all things: For, for her to be as Eve, who was given as a comfort to make Adams life more joyous, for her to be a broker to bring death, ſhe that was taken from him as part, to be ſhot at him as a dart, to the wounding and murthering of his ſoule, as Baſill ſpeaketh; or for her, who was taken out of his ſide, to guard and hemme in his heart, to be a ladder to the Devill to ſcale the heart of her huſband, as Gregory ſpeaketh of Jobs wife, was more hainous then when the Serpent and Devill did it, who were profeſſed enemyes, and ſo now, being directly againſt the end of her creation and calling; and ſo of all, they are thus to thinke of their ſinnes, and thus to avoyd them.

That deſpiſe my name,] The ſinne they are accuſed of is contempt of his worſhip, not the omitting of it, or the not doing of it at all; but the doing of it corruptly, careleſſely and contemptuouſly. The name of God ſignifies, Firſt, himſelfe; Secondly, his properties. Thirdly, his commands or his authority; Fourthly, his workes; Fifthly, his word and worſhip, which is here meant, and which they not only omitted, which might be through ignorance or ſome forcible temptation, but contemned or deſpiſed, for many could not pretend ignorance, and at this time there was no perſecution to compell them to diſhonour God: but many did it out of a baſe conceit they had of Gods majeſty, thinking any kinde of ſervice would ſerve the turne; the word ſignifies to trample under feet, as we doe vile things, Math. 5.13. 2 Kings 9.33. but did the Preiſts doe thus? Ribera anſwereth, things are oft ſaid to be done, which are intended to be done; becauſe nothing is wanting in them why it ſhould not be done, who have a will to have it done.

Contempt of Gods name, that is, when men doe indeed the works of Gods worſhip and ſervice, but doe them negligently, Doctrine. careleſly and contemptuouſly, thinking if the deed be done it is enough, but how for the manner it matters not greatly, it is a grievous ſinne: Manifeſt, that it is here made the grand ſinne of this people, and theſe Prieſts for which the burthen is threatned in the beginning, and many particulary judgements afterwards. This people did the work of the Lord, brought their Sacrifices; but they did it careleſly and contemptuouſly, brought any thing, as thinking it good enough. This was one difference betwixt Abel and Cain, though faith was the main, yet how carefull the one was, that thought the beſt was bad enough, the other, the worſt would ſerve, for he brought a Sacrifice. Gen. 4.3, 4. Hence are the qualities of the ſacrifices deſcribed in the Law; God requiring not only Sacrifices, but ſuch as were perfect without blemiſh, Levit. 22.20, 21, 23. Deuter. 17.1. But why this? but to ſhew how he requires the manner of doing, aſwell as the deed, and that he cannot endure corruption here. Hence Saul laboured to leſſen the fault, becauſe they ſaved the chiefeſt for the Lord. 1 Sam. 15.15. Hence is that, Malach. 1.14. which we ſhall ſee hereafter.

Becauſe this argues a great contempt of God, and as we may ſpeake, Reaſ. 1 of his perſn; for when any man is reſpected either for love or feare, there the offices and duties that are performed about him, are done neither negligently nor careleſly, but with all diligence. The Wife that loves her Huſband, the Child that honours his Father, the ſervant that feares his Maſter, doe their duties with all diligence and care. Where the duties are done of courſe, and coldly, there is not the reſpect of the perſon that ſhould be: ſo it is in our carriage towards God.

Becauſe it is groſſe hypocriſie, when men doe thus performe the act, Reaſ. 2 and yet their hearts and affections are farre remote, and ſo are no living ſacrifices, but onely dead carkaſſes, ſuch as muſt needs ſtinke in the noſthrils of God; yea, and thus honouring him, they doe diſhonour him, Iſaiah 29.13. St. Salvian ſpeaking of ſuch as worſhip God corruptly, ſaith, Non tam inanis criminis fuiſſet ad Templum Domini non venire, quàm ſic venire; quia Chriſtianus qui ad Eccleſiam non venit, negligentiae reus eſt; qui autem venit, ſacrilegii; minoris enim piaculi reus eſt, ſi honor Deo non deferatur, quam ſi irrogetur injuria: ac per hoc quicunque iſta fecerunt, non dederunt honorem Deo, ſed derogaverunt. De gubern. Dei, lib. 8.

This being ſuch a ſinne, argues the age we live in, guilty of a great deale of ſinne before the Almighty; Ʋſe 2 his worſhip is performed, but yet contemned marvellouſly amongſt us: As they brought the ſacrifices, ſo doe we the workes; but ſo corruptly and careleſly, that he ſpeaks to us Miniſters and people, Ye deſpiſe my Name. The Word is preached and heard, prayers are made, Sacraments are delivered and received, but alas, ſo careleſly, curſarily and cuſtomably, that it is but the contempt of them, and the contempt of God in them. How many Miniſters preach the Word but for gain, for vain glory, for law, and for cuſtome, and not of conſcience; as law and cuſtomes bind them, when they have gifts and body able to doe it, oftner to the edifying of the Church; ſome in preaching make it ſerve their own turne, and ſerve themſelves out of it, and not God. How many hearers, that heare for law or cuſtome, that being preſent, ſleepe, or ſuffer their eyes to ſteale away their hearts, or let their ſoules and minds be poſſeſſed with their ſeverall feares, joyes, pleaſures, profits, that they are preſent in body, and abſent in mind, thinking yet that is good enough for the Lord. For prayer, how many Miniſters runne it over like journey-workes without affection and zeale, making the people to abhorre the ſacrifice of the Lord? How many of the people come late, carry themſelves without all reverence, ſitting gazing, reading, and ſuch like, and there is no fault, all is well enough. The like may be ſaid of Sacraments, any preparation, any affection good enough, (but of the particulars more afterwards) How many that deferre the ſervice of God till they be old, till the even; the morning and freſh thoughts of themſelves and ſervants for the world, for their Chapmen, not for God; drowſie prayers, ſpirits ſpent, good enough for him. Here I may apply that of Seneca, Qui ut bonus ſit in ſenectute, differt, apertè oſtendit, ſe nolle virtuti dare, niſi tempus ad omnia alia inidoneum. Seneca. He who deferres to be good till he be old, ſhews plainly he would not give himſelfe to vertue, if he were fit for any thing elſe. So of both theſe, and their like, who ſhew therein the contempt of Gods Name, thinking any thing good enough for him.

To teach every man to labour to ſee and know himſelfe guilty of this ſinne, Ʋſe 2 to humble himſelfe for it, and to repent of it, as of one of his great ſinnes. Now there is no repentance where there is perſeverance in it, when it is not left, and the former good done: for as he verily is wicked, that is not juſt; he is ungratefull, that is not thankfull; ſo doth he deſpiſe, that doth not honour God. The contrary evill is ever where the good is not, where, and when it ought to be; therefore muſt every one labour for the good, that is, to honour God; not to doe the things and workes of his ſervice onely, but to doe them as his ſervice ſhould be done, being more carefull for the heart and affection, which God more reſpects than the action: thinking not as hypocrites, any thing is good enough, but that nothing is ſufficient: As Paul, who is ſufficient? ſo what is ſufficient? what care, diligence, endeavour of the heart and whole man? It is not the omitting of the worſhip of God, nor the neglect to leave ſome things undone, that is onely diſpleaſing unto the Lord; but when the Act is done, he may be as much offended: As here, the not offering of the ſacrifice was not the thing that diſpleaſed him, but when the ſacrifices were not ſo qualified as they ought, that he accounted contempt, becauſe it argued contempt: ſo in this, the quality of the ſervice is that which he accounts contempt, when they thought the deed was enough. The outward worke muſt be done as the ſacrifice ought by them to have beene offered; ſo God hath commanded, ſo muſt example be given to others; but the intention, the heart is that which muſt make it acceptable unto God, as Gregory.

And ye ſay, wherein have we deſpiſed thy Name?] Here is their excuſe and defence, in which they adde more impiety to their former prophaneneſſe; they put God to his proofes, and ſeeme to charge him for accuſing them unjuſtly. They ſtand upon their defence, Wherein have we, &c. we have highly thought of thy Name, and ſpoken of thee moſt religiouſly, why then are we accuſed? But obſerve we Gods reply.

VERSE VII.

Ye offer uncleane bread upon mine Altar, and you ſay, Wherein have we polluted thee? In that yee ſay, The Table of the Lord is not to be regarded.

YEE offer uncleane bread upon my Altar.] Here is Gods reply to their defence. They who offer polluted things to God, deſpiſe his Name; but ſuch are you, for ye offer polluted bread upon my Altar: where we muſt examine the ſenſe of three words: Firſt, Altar. Secondly, Bread. Thirdly, polluted or uncleane.

Firſt, by the Altar, there are ſome, and not of the meaneſt, who underſtand in this place the table of Shew-bread that ſtood in the Temple and Tabernacle, juſt over againſt the Candleſtick on the North-ſide, and the right hand of it. In the Tabernacle there were three diſtinct places; the Tabernacle, the holy place, and the moſt holy: The table of Shew-bread was in the ſecond, whither the Prieſts onely came. By the Altar then is underſtood the Altar of burnt offerings, which ſtood in the outward Court, whither both Prieſt and people came, and had like acceſſe when the Law was read, and their dayly ſacrifices were offered. And thus doth Theodoret and Cyrill underſtand it upon this place: ſo that we expound not this by that which is in the end of the Verſe, but that by this, becauſe we find in the Scripture the Table put often for the Altar, but not the Altar for the Table.

Secondly, by bread, ſome underſtand onely the Shew-bread, as Hierome; ſome, of bread which was offered with the burnt-offering on the Altar, Levit. 6.20. Numb. 28.6. Some, not of the bread onely, but of the fleſh alſo, or whatſoever thing elſe was offered there upon the Altar, which is the beſt acceptation; for the word here uſed ſignifies not bread alone, but alſo other victuall and meat, as it is uſed in the word, and as Cyrill expoundeth this place, and ſome other, for the bread of the ſacrifice; and eſpecially the Prophet himſelfe, verſ. 8. when he ſhews that he meant the ſacrifices and meat that was offered upon the Altar.

Thirdly, by uncleane, what is meant; it is agreed of by moſt, that it is not any thing that is uncleane by nature, or naturally; that is, ſuch a thing as is abhominable to humane ſenſe, as Ezek. 4.12, 13. nor yet any thing that is uncleane morally: as all things are ſaid to be morally vile and polluted, that God doth diſallow and diſlike of; Nullum cadaver tam foedumaut faetidum (as Gregory ſaith) to us, as the ſinners ſoule in the ſight of God. But it is myſtically unclean, that is, in regard of ſome myſticall ſignification, God having pronounced them typically unclean, to inſtruct ſome further matter, that thereby he would inure men the rather to abhorre them. And thus are all things ſaid to be unclean which are prohibited in the law ceremoniall; and ſo it is in this place. But theſe things were either unclean by others, or of themſelves: in the firſt by touching a dead corps, or any uncleane thing; in the ſecond either in their kinde, as Iſaiah 66.17. or in quality only, that is, when it comes by ſome accident, of which, Deut. 17.1. of this is meant in this place, as the 8. verſe ſheweth.

And ſo here ſeemes to be a double fault taxed by the Spirit of God; one in the people, and the other in the Prieſts; and ſo a double duty exacted of them; the peoples fault was in bringing of polluted offerings, and preſenting them unto the Prieſts; their duty was to have brought ſuch as were ſound, entire and perfect; the Prieſts fault was in receiving them at their hands, and not reproving and prohibiting them; his duty was to have inſtructed them what ſacrifice they were to bring, and to reject that which was uncleane, and not according to the Law. Now theſe ſacrifices were to be cleane, and pure, and perfect, ad typum capitis, to ſhew the perfect purity of Chriſts humane nature, 2 Cor. 5.21. 1 Pet. 1.17. Secondly ad typum corporis, to ſhew what they ſhould be who are members of him, and that offer theſe ſacrifices unto God; that they ſhould be perfect to every good worke, 2 Tim. 5. and Rom. 12.1, 3. So that then, beſides that which hath been ſpoken for the ſacrifice, we may gather out of the peoples fault, (comparing outward things with inward,) the type with the truth, that ſeeing God reaſons on this ſort; if they who bring polluted offerings unto me, contemne me, then ſuch as come polluted in themſelves, much more.

They who come to the publique ſervice of God, Doctrine. and come to offer him any ſacrifice muſt not be uncleane and polluted in their hearts and lives, but muſt come with holineſſe and purity; for if their ſacrifice, muſt be ſuch, then themſelves; and the ſacrifices were commanded to be ſuch, becauſe they themſelves ought to be ſuch. When God reproved Iſrael for it, Iſaiah 1. and 66.3. and Jerm. 7.9, 10. he ſheweth what he required of them, and of others; to this purpoſe is, Pſal. 4.4, 5. Gen. 35.2. Joſhua. 24.16, 19, 23.

Becauſe God elſe will not accept their ſervice; for he firſt looks to their perſon, Reaſ. 1 and then their ſervice, Gen. 4.4. for the ſacrifice doth not ſanctifie the perſon, but the perſon it: as Haggai. 2.13, 14. Proverb. 15.8.

Becauſe elſe that which God offers and gives to them, Reaſ. 2 is made hurtfull unto them; not that God gives any evill, but becauſe they are evill that receive it. As the Sacrament to Judas, Chriſt gave not that which was evill; nor did he, being the Phyſitian, give the poyſon; but Judas being wicked, it became evill unto him: for as the ſpyder and the adder turn good meat into poyſon; and as a corrupt ſtomacke, abounding with choler and ſuch like, turneth the meat they eate into choler, and the finer the meat is, it is the ſooner turned to corruption; ſo is it in this thing, Titus 1.15. Ʋnto the pure are all things pure, but unto them that are defiled, and unbeleeving, is nothing pure, but even their mindes and conſciences are defiled.

To reprove all ſuch as have no care to purge and purifie themſelves before they come unto the houſe of God, Ʋſe 1 to his ſervice; that come without repentance, without preparation, full of their drunkennes, whoredomes, uſuries, adulteries, and ſuch like ſinnes. They are more guilty of contempt againſt the Lord, then if they withdrew themſelves altogether from his obedience and houſe. A man having committed ſome offence againſt his Prince, & being ſummoned to appeare perſonally in his preſence, if he refuſe to come at him, and ſhun his ſight, may well be condemned of contumacy, but not of contempt, for he may do it out of fear; and contempt and fear cannot ſtand together in one ſubject; but if he ſhall confidently come & appeare before him, as if he had done no ſuch thing, or not offended him, ſhew no ſorrow for his offence, make no promiſe of amendement, nay ſhall rather ſtand in it, & with an impudent face avow it, & profeſſe to perſiſt in it, this muſt needs be judged a groſſe & outragious contempt. Now the place of Gods worſhip is his preſence, and he that commeth thither, commeth to look God full in the face; as Cain was caſt out from the face of the Lord. Gen. 4.16. If he come nor, he ſhall ſuffer as contnmax, as rebellious and diſobedient; but he that commeth polluted, with the filth of his ſin unrepented of, with a purpoſe to perſiſt, he ſhall be puniſhed as a contemner. They who refuſed to come were ſhut out, but he that came in his old cloathes, was bound hand and foot, & caſt into utter darknes, Math. 22. he that is willfully abſent, excluding himſelfe from the ſociety of the Saints, in the time of grace, ſhalbe barred their company in the time of glory for ever; but he that preſumeth to appeare there, with the guilt of his ſinne on him, ſhall have a farre greater portion in Hell fire, he ſhall ſuffer as in caſe of contempt, like an inſolent rebell, that bourdeth his Prince to his face in his owne Palace; and in the mean time all their prayers are unaccepted, yea they are turned into ſinne to them, they obtaine nothing of God more then he would give them, though they never prayed, with which he feeds them but for the ſlaughter; yea, and hence we profit not them by preaching, but make them worſe; wee are not the ſavour of life unto them, but of death by the word, they are hardned in their ſins, by this two edged ſword they are daily wounded; becauſe their ſinnes are not wounded, their perſons are, and the more fearefully, becauſe their wounds are not ſenſible; yea by the Sacraments the Devill, as upon Judas, ſo upon them, taketh more ſure poſſeſſion, and raignes in them.

To teach every one to labour to be holy when he commeth to Gods houſe; Ʋſe 2 holines becomes it; to put away iniquity and ſin farre from him; when God cals him, caſt of his patched cloak, as did blinde Bartimaeus, Mark. 9. we deal ſo when we go before Princes, as Joſeph did, Gen. 41.14. much more we ought to doe ſo with God. Moſes and Joſhua were commanded to put off their ſhoes when they approached to God, and were to ſtand upon holy ground: we are hereby taught, ſaith Ambroſe, Ep. 16. to ſhake off the duſt, and ſcoure off the ſoyle that our ſoules and lives gathered by fleſhly occaſions, and worldly courſes, ere wee come to tread the Courts of Gods houſe. There was a Laver of braſſe, Exod. 30.18, 19. for Aaron and his ſonnes to waſh in before they offered any thing at the Altar, to ſhew what we ſhould doe being made the Lords Preiſts; to this David alluded, Pſal. 26.6. I will waſh mine hands in innocency, O Lord, and compaſſe thine Altar. And this ought we to doe, that our prayers may be heard and be acceptable, that our hearing and receiving of the Sacraments may be fruitfull unto us; elſe Pſal. 66.18. If I regard wickedneſſe in mine heart, the Lord will not heare me: and we being corrupt, this muſt needs be hurtfull unto us, unleſſe we learne that wiſdome from the Serpent, to caſt our poyſon before we come to drinke.

Out of the peoples fault, (comparing outward things with inward, the type with the truth,) we have gathered, that the people that bring offerings to God, they who perform any ſervice to him, ought to be holy and pure; for if their ſacrifice, much more they. Now out of the Prieſts fault we may gather, that if they ought to reject unclean and unfit ſacrifices, then thoſe alſo who brought them, being unclean; yet they ought to put a difference, and to diſtinguiſh betwixt the clean and unclean, to receive the one, and refuſe the other, as Levit 10.10. And ſo from the proportion we may gather ſome obſervation for our times.

The Miniſters of the Goſpell and new Teſtament ought to make difference betwixt the godly and the wicked, Doctr. as much as lyeth in them; to accept and receive the one, and to reject and exclude the other from the publique prayers of the Church, and from the ſacred Table of Chriſt: Hence is the command to the Church of Corinth, and to the Paſtor, as the principall man, 2 Cor. 5.13. Jer. 15.19. the Liturgie of our Church commendeth Ambroſe, then Biſhop of Millaine, for dealing ſo with the Emperour himſelfe, Theodoſius the younger, till he ſhewed himſelfe ſorry for his ſinnes. So 1 Tim. 1.20.

Becauſe if they under the Law, Prieſts and Prophets ought to doe it, Reaſ. 1 much more they in the Goſpell. For as many things were then tolerable which noware not, becauſe, ſaith Auguſtine, Many things are tolerated in the darkneſſe and dawning, which are not in the day when the Sunne is up: ſo muſt it follow, that that which was not tolerable then, cannot be now.

Becauſe by their continuance and ſuffering them, Reaſ. 2 and not cenſuring them, they may by many meanes be hurtfull, and infect the cleane and holy; theſe being more capable of the others evill, than they are able to communicate their good to them. As health is not ſo communicable as contagion, 1 Cor. 5.6. then if they deſire to keepe them whole from pollutions, they muſt ſeparate the wicked, as Shepherds, ſaith Chryſost. ſeparate the infected and ſcabbed from the whole.

Chriſt admitted Judas to the Supper, a devill, after he knew he had taken money to betray him. Object.

Firſt, Anſw. it is denyed that he was admitted to it; but ſay he did, as to the Paſſeover, yet this follows not, that a Miniſter muſt not, as much as in him lyeth, exclude the wicked; for, firſt, this was a hidden ſinne, not open, but ſmothered and kept cloſe: Chriſt tooke notice of it by his divine power, not humane nature. Now the excluſion is for knowne ſinnes, not ſecret, thoſe muſt be left to Gods judgment; and this croſſeth not the excluding for known ſinnes. And it is probable, that our Saviour admitted him to the Paſſeover, becauſe his hypocriſie was not yet unmaſked: whereas after, when he had unmaſked him by giving the ſop to him, (as St. Hilarie well obſerveth) and ſo made him knowne, what he was, to the reſt, he ſent him out of the way while he celebrated the new Paſſeover.

This ſheweth what manner of men they ought to be, Ʋſe 1 who muſt exclude and ſhut out others; if not without ſinne, yet without open ſcandall and blame, as St. Hierome, Sine crimine, non ſine peccato. Hence was it ordained, that whoſoever of the Prieſts or Levites had erred, and beene defiled by Idolatry in the time of the Captivity, or of any of the Idolatrous Princes, and ſo became a ſcandall, ſhould not ſerve any more in the Temple. Ezek. 44.10, 12, 13, 15. Neither yet the Levites that are gone back from me, when Iſrael went aſtray, which went aſtray from me after their Idols; but they ſhall beare their iniquity. Becauſe they ſerved before thee Idols, and cauſed the houſe of Iſrael to fall into iniquity, therefore have I lift up mine hand againſt them, ſaith the Lord God, and they ſhall beare their iniquity. And they ſhall not come neere unto me, to doe the office of the Prieſt unto me, neither ſhall they come neare unto any of my holy things in the moſt holy place, but they ſhall beare their ſhame, and their abhominations which they have committed. But the Prieſts of the Levites, the ſonnes of Zadok, that kept the charge of my Sanctuary, when the children of Iſrael went aſtray from me, they ſhall come neare me to ſerve me, and they ſhall ſtand before me, to offer me the fat and the blood, ſaith the Lord God. 2 King. 23.9. And this the Church after Chriſt did obſerve; for Cyprian, Epiſt. 2.1. mentioneth a Canon made by him and other of the Biſhops of Africk, that no Biſhop or Prieſt, that had beene ordained in the Church, and after either had fallen into hereſie, or beene touched with Idolatry, ſhould be received againe upon their repentance, otherwiſe than as lay-men. And Epiſtola 1.7. he chideth Fortunatianus, who once was a Biſhop, and had in the time of perſecution burnt incenſe to Idols, and after came home againe to the Church, and would have kept his place ſtill.Audet ſibi ſacerdotium quod prodidit vendicare, quaſi peſt aras Diaboli ad altare Dei fas ſit accedere, &c? Dares he challenge that Office or Prieſthood which he hath betrayed, as if it were lawfull, after he hath ſerved at the Idoll-ſtoole of the Devill, to draw neere to Gods Altar? Novatianus and Novatus made a Schiſme from the Church, becauſe one Trophimus a Prieſt, with ſome other, were received, after they had fallen for feare in thoſe horrible times. Cyprian anſwereth, Epiſt. 4.2.Suſceptus eſt Trophimus, ſic tamen admiſſus, ut laicus communicet, non quaſi locum ſacerdotis uſurpet. Cyprian. Trophimus is indeed received, but admitted onely into the place where Lay-men communicate, not into the place of a Prieſt. All teach, that ſuch ſhould not be received; for what if Peter and Paul, (the example of the one, and the calling of the other extraordinary) were received, yet the equity is great, that thoſe who muſt judge the leproſie of others, ſhould be free from it themſelves; or if they be not, ſhould be expelled as Ʋzzah, when the leproſie once ſprung out of his forehead. And that the Church ſhould not receive Popiſh Prieſts to be Miniſters at Gods table, beſides that it is like to be hurtfull; becauſe the myſtery of iniquity workes thus cunningly, as they, Ezra 4.2. They came to Zerubbabel, and to the chiefe Fathers, and ſaid unto them, we will build with you: for we ſeeke the Lord your God as you doe, and we have ſacrificed unto him ſince the time of Eſar Haddon, King of Aſhur, which brought us up hither. To whom anſwer ſhould be, verſ. 3. Then Zerubbabel and Jeſhua, and the reſt of the chiefe of the Fathers of Iſrael ſaid unto them, it is not for you, but for us to build the Houſe unto our God; for we our ſelves together will build it unto the Lord God of Iſrael, as King Cyrus, the King of Perſia hath commanded us. If they have parts of learning, it were fit they ſhould bee imployed otherwayes then in the miniſtry, to the ſcandall and hurt of many.

To admoniſh the Miniſters of their duty, Ʋſe 3 that they would, as much as they have any power in their hands, reject and exclude the wicked, and not receive them, (as John would not the Phariſes and Sadduces) till they confeſſe their ſinnes, and ſo give ſome teſTimony of their repentance. But yet this muſt not be done upon every ſmall infirmity, or hidden ſinne, but for hainous ſinnes, that are contagious in reſpect of the quality of them, & are ſcandalous in regard of the openneſſe of them; for hidden ſinnes muſt be left to the judgement of God, and infirmities muſt be otherwiſe dealt withall, mildly & with leſſe cenſures, Gal. 6.1, 3, 4. ſecretſins ſecretly reproved, Math. 18. onely publique ſins to be publiquely cenſured, and the offender to be excluded; and yet not at firſt, but, as in the matter of the Leper, ſo, he muſt not preſently expell him the Church, but admoniſh him the firſt and ſecond time, Tit. 3.10, 11. and then expell him if he perſiſt obſtinatly in it; This being the laſt cenſure, and the greateſt. As Phyſitians ſeek all meanes to cure, before they cut off a member.

For the people to learn to ſubmit themſelves to the cenſure of the Miniſters of the Church, Ʋſe 3 (as Hebr. 13.17. Obey them that have the overſight of you, and ſubmit your ſelves, for they watch for your ſoules, as they that muſt give accounts, that they may doe it with joy, and not with griefe: for that is unprofitable unto you.) to doe as they ſay, and be ruled by their cenſure, and that, firſt, for their own good, 1 Cor. 5.5. be delivered unto Satan for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus; Excommunitio eſt medicina Ecleſiae. For even excommunication is the Churches medicine: It caſt not off from the whole Church, but from a particular congregation or one viſible Church, to keepe him from infecting others, and to recover him from his own corruption. The not yeelding is the rebelling againſt Chriſt, who hath ſo commanded his; and not carrying his yoake here, is to deprive themſelves of the Crowne there; yea, and when they are cut off from a particular Church, to perſiſt and contend, it is to cut themſelves of from the whole; whereas to ſubmit and to ſeek, the effect off it is their good, as it was Oneſimus his; and as a bone that is broken, if it be well ſet, groweth ſtronger againe, ſo is it with them.

They who have the charge of others, Doctrine. by God committed unto them, are guilty of the offences that are committed by them,Ezech. 33.8. if they be not carefull to cenſure them for them; ſo is it here, and verſ. 9. When I ſhall ſay unto the wicked, O wicked man, thou ſhalt dye the death: if thou doeſt not ſpeake and admoniſh the wicked of his way, that wicked man ſhal dy for his iniquity, but his blood will I require at thine hand. Yea, the Magiſtrates doe ſin in not puniſhing. Nehe. 13.17. 2 Sam. 3.38, 39. and for this is it thought, that law was made. Num. 35.31. Yee ſhall take no recompence for the life of the murtherer, which is worthy to dy, but he ſhall be put to death. For by that he ſhould give others incouragement to kill, and make alſo the ſin his own; yea, and as the peoples ſins are the Miniſters and Magiſtrates, ſo the Childrens ſinnes are the Parents, 1 Sam. 2.29. Wherefore haſt thou kicked againſt my ſacrifice, and my offering, which I commanded in my tabernacle, and honoureſt thy children above mee, to make you ſelves fat with the firſt fruits of all the offerings of Iſrael my people, ſaid the Lord to Eli, when yet his ſonnes only were guilty.

Becauſe every man is commanded to reprove his brother, Reaſ. 1 his friend, Levit. 19.17. Thou ſhalt not hate thy brother in thine heart, but thou ſhalt plainly rebuke thy neighbour, and ſuffer him not to ſinne: If he may not beare with the faults of his friends, leſſe of children, ſervants, ſubjects, people; where not only the generall charge is in the command, but a ſpeciall one alſo, and ſo the twofold cord binds them.

Becauſe every man is bound to prevent ſinne as much as lyes in him, ſpecially the ſins of his charge; but he that reproves not, Reaſ. 2 corrects not, cenſures not, puniſheth not according to his place, prevents not ſinne: Becauſe every one that ſcapes without theſe, or ſome of theſe, is hartned and incouraged to commit other ſinnes, and others of the ſame condition, by him; ſervants, ſubjects, &c.

Becauſe they are made keepers of both tables, Reaſ. 3 ſuch as ought to looke that both tables ſhould be kept; therefore the command touching them is made the ſinew & ſtrength of the other; that if they be obeyed, the other are better kept; if they doe their duty, the breaches of the other are better withſtood: and therefore ſome think, the law of the ton Commandements was given to Moſes the Magiſtrate, for them all, Exod. 19.

It ſhews the wretched eſtate of Miniſters, Magiſtrates, Ʋſe 1 Mrs. & Parents, if they neglect reproving, correcting, puniſhing, cenſuring, as their place requireth, they have their Bill of indictment increaſed againſt the great day, by the ſinnes of other men.

This teacheth us, that thoſe who have charge of others, Ʋſe 2 have a farre greater account to make, then thoſe who have not; for it is enough for thoſe, if they keep themſelves from their owne wickedneſſe; the other muſt be carefull to keep others in good courſe, and ſo from ſinne. The governours muſt care for thoſe who live under them, the houſeholder for ſuch as are under his roofe, the Prince for ſuch as are within his Realm; it is not enough they ſerve God themſelves, but they muſt cauſe others to doe ikewiſe: as Abraham, Gen. 18.19. and as Joſhua, 24.13. the Maſter muſt looke his ſervant keep the Sabbath; to him is the command, Exod. 20.10. he muſt come with his traine to the houſe of God, Pſal. 42.4. he muſt prepare himſelfe for the Sacrament, and charge his, and ſanctifie them, Job. 1.5. yea, he muſt correct, cenſure, and puniſh, unleſſe he will have their ſinnes fall on; him if he thinke he have not perſonall ſins enough of his owne, let him be herein careleſſe; but he that thinks he hath enough and too many of his owne to anſwer for, let him ſeek to reſtrain others committed to his charge, by his cenſures and power, that he may be free from them: which is done two waies, and two things are required of him, that he keep himſelf free from others mens ſins: The firſt is, to pry and enquire into the lives of thoſe that are committed unto him, into their carriage and behaviour, that he may ſee what is amiſſe. It is enough for a private man if he reprove an offendor, when he ſeeth him comitting ſinne, he is not bound to enquire and take notice of what they doe, or curiouſly to watch over them; but not for a Magiſtrate, Miniſter, &c. He muſt, Prov. 27.23. bee diligent to look to the ſtateof his flocke, and look well to his heards. The Miniſter is Epiſcopus, a pryer, to ſignifie it is his charge to pry and look to the lives of thoſe who are committed to him; and ſo ought every particular maſter of a family, for his houſe is his Dioceſſe, though he may not be 〈 in non-Latin alphabet 〉 , to meddle in an other family, 1 Pet. 4.15. It is not enough for them to take notice of things that are offended in the open view, but they muſt enquire into their ſecret carriage; many imagine they are bound no further then to take notice of open ſinnes, and thinke ignorance of cloſe crimes will excuſe them; but ſuch affected ignorance, when they might have knowledge, increaſeth the ſinne; for they might either prevent it, or humble themſelves for it, as Job, or reprove them, as Eliſha did his ſervant, 2 Kings 5. and free themſelves from their ſinne. The ſecond thing is, that they have power to puniſh, when they cannot prevent; It is enough for a private man, when he ſees a ſin, to reprove, to bewaile it, and pray for him that ſinned; but not for him that hath charge, he muſt uſe the power of the ſword, being a Magiſtrate; of the keyes, being a Miniſter; of the rod, being a Maſter, or Parent, yea and in obſtinacy, diſ-inherit: as Abraham caſt out ſcoffing Iſmael and his Mother; and expulſe his houſe, as David ſaid he would purge his houſe, Pſal. 101. And without this can they not keep themſelves from the ſinnes of others.

To teach ever inferior to ſubmit to his ſuperior, Ʋſe 3 or to him that hath charge over him, to be pryed into, reproved, or corrected, as their power is. It is profitable to have an enemy prying, profitable to have a child tell us the cloake hangs awry, as Chryſoſt. more profitable to have a friend, of whoſe faithfulneſſe we doubt not, and whoſe duty muſt make us beare with him, as with Phyſitians, though they deale with us very homely.

And you ſay, wherein have we polluted thee.] The ſecond reply of this people, adding denyall to denyall; they would not grant that they did ſo, that they offered polluted bread.

One ſinne drawes on an other, the firſt a ſecond, that a third, Doct. and both a greater; we may ſay of ſin, as Leah ſaid of her ſonne that her Maid Zilpa bore Jacob, Gen. 30.11. a troppe commeth: we ſee it in our firſt Parents, in David, 2 Sam. 11. in Aſa, 2 Chro. 19.10. in Peter.

Becauſe one ſinne muſt ſerve to bolſter and uphold another, Reaſ. or elſe to ſmother and conceale another: This people though it a ſhame, having once denyed their fault, not to defend it, and ſtand out to the utmoſt. But it is manifeſt in the example of David, of which Baſil thus; the Devill ſeeing that after the doing of it he was aſhamed of what he had done, and willing to hide his ſhamefull wound, he made that ſhame of his a broker to another ſinne, and ſo drew him to draw one ulcer over another, while ſeeking to cover his adultery with murther, he made him an author, and ſo guilty of both.

This ought to teach men not to give place to ſinne, Ʋſe 1 to any one, great or ſmall, but to reſiſt them all for, as Proverb. 17.14. The beginning of ſtrife is as one that openeth the waters: Therefore ere the contention be medled with, leave off: As when a man maketh a way to a current or ſtreame of a river, which (when he hath once let into his grounds) he cannot ſtay again, though he would never ſo faine; ſo is the begining of ſinne. To give the water paſſage, is to let the tongue looſe; for the careleſſe minde ſlideth away by degrees till it fall; and he that is not carefull of idle and harmleſſe words at the firſt, commeth ſoone to wicked and hurtfull words at the laſt. Greg. paſt. 3. the like may be ſaid of other ſins. The way to Heaven is upward, hard and difficult; the way to Hell is downward: Now he that runneth down a Hill, cannot ſtay when he will; or, if he ſet downe with himſelfe how farre, and where he will ſtay, he is not like to obſerve it; ſo in ſinne, he cannot take up himſelfe when he would, to ſay thus farre, and no further I will ſinne: for the corruption of his nature is as fierce horſes, and the devill as the driver; he ſhall not command himſelf when he would. Did not David fall from idlenes to wantonneſſe: and from adultery to murther; from a filthy ſinne to a bloody crime? did not Salomon from exceſſive buildings, where his ſin begun, for he was as long again about his own houſe, as he was about Gods houſe, to abundance of wives; and from the love of ſtrange women to the ſervice of ſtrange gods? Did not Aſa fall from diſtruſting God, to the impriſoning of Gods Prophets, and from that to oppreſſing of his people; yea from diſtruſting in God to truſt wholly in Phyſitians? and are we better then theſe? who was like them in Iſrael, and what is our ſtrength in compariſon of them? It is good then that we withſtand ſmall ſinnes, and the firſt.

If any be overtaken with ſin unawares, let him ſhake it off with ſpeed, Ʋſe 2 leſt he come to binde ſin to ſin, and ſo ſhall he be ſure not to eſcape unpuniſhed: let him labor to riſe out of it, and to ſtay himſelfe, as Job. 40.5. Once have I ſpoken, but I will not anſwer; yea twice, but I will proceed no further. So, ſay thou, once have I ſinned, but I will doe not more; yea twiſe, but I will proceed no further: And to leſſen thy fault, excuſe not thine offence, ſeek no excuſes and pretences to cover or colour it, for that will bring thee to be more intangled;As one ſaith, beginning are with more eaſe and ſafety declined when we are free, then proceedings when wee have begun: ſo ſmall beginings then continuance. the further and longer, the harder it will be to riſe; and the ſmaller the ſinne is, the harder haply to riſe; for hee that fals lightly, he makes no great haſte to riſe againe; whereas he that fals hard and foul, hee haſtens to ariſe; ſo in this. It is Sathans policy not to draw men to great ſinnes at firſt, but by degrees, leſt they ſhould abhorre them, before the conſcience be inured and ſomewhat hardened. As the way to good is by degrees, becauſe of the diffiuclty of it; ſo to evill, becauſe of the horribleneſſe and ſhame of it: And by one ſinne, if it be lived in without repentance, there is left in in the heart a ore provocation to ſinne the ſame ſinne againe; yea, and a greater proneſſe then before to any other ſin whatſoever, of the ſame quality, yea and of a ſtep or a degree higher. Hay or ſtubble or any combuſtible matter, dryed and heated by the Sunne, ſoone takes fire, the reſiſting of humidity is taken away: So in this. For when temptation is offered to ſome or other ſinne, that the conſcience ſhall at firſt ſeeme to make nice of, the corruption of the heart will be ready to make anſwer, and ſuggeſt, that he may as well, and as ſafely, doe this as the former, there is no more danger in the one then in the other; and therefore that it is to no end to make dainty of the one, ſeeing he is ſo farre ingaged in the other. Therefore hee that would be free from greater, when the leſſe hath ſeaſed upon him, let him haſte, and by true repentance, as by an ejectione firmae, caſt him out of poſſeſſion: Take the foxes when they are little, and if not at firſt, yet, as they come in by little and little, caſt them out by little and little; and go back againe by degrees, as the ſunne went backe in the Diall of Ahaz. Ʋſe 3

This may teach every man to account it a mercy and goodneſſe of God to him, when he gives a meanes to prevent his entrance into a ſinne, or his continuance in it, when he hath ſlipped aſide to any, though but a little one. St. Aug. ſaith, that Omne peccatum, &c. Every ſinne that God prevented in him, and kept him from committing of it, he accounted no leſſe mercy, than if he had pardoned him. And doubtleſſe in this reſpect the mercy is more; for while that ſinne was prevented, more and, perhaps, greater ſinnes were prevented in him. Men are nothing ſo ſenſible in this, but it is their corruption; as they are not ſo ſenſible of the benefit, being kept from tranſgreſſing the Law, as getting a pardon after; nor in preventing a diſeaſe, as in removing it after. But the merecy is great, whether it be by the voice of a Miniſter, if he open his heart to it, or the voyce of a judgment, or the voice of his conſcience, or the voice of the Spirit, Eſ. 30.21. It is a benefit when a man is ſetled or ſecure in his ſinne, by any of theſe meanes to be admoniſhed, as David was by Nathan, after he had ſinned in numbring the people, and Peter was by Chriſt after the third deniall; though it had beene greater, if the admonition and prevention had beene at the firſt or ſecond ſtep. So ſhould men eſteeme it when they are turned, or turning to the right hand, or to the left, by pleaſure or profit. It is good that God will ſo admoniſh them, and prevent this, by whom or howſoever, by publikc or private meanes, by good or bad. And let them hearken and obey, and be thankfull to the Authour and the meanes;

Nec ullus omnino ſermo qui adificat ad pietatem, ad virtutes, ad mores optimos, negligenter eſt audiendus, quoniam & illic iter quo oſtenditur Salutare De i. Bern. in Cant. ſerm. 57.

Si corripuerit me juſtus in miſericordia, id ipſum ſentiam, ſciens quia aemulatio juſti & benevolentia iter faciunt ei qui aſcendit ſuper occaſum. Bonus occaſus, cum ad correptionem juſti ſtat homo, & corruit vitium, & Dominus aſcendit ſuper illud, conculcans hoc pedibus, & conte • ens ne reſurgat. Non ergo contemnenda increpatio juſti, quae ruina peccati, cordis ſanitas eſt, nec non & Dei ad animam via. Bern. Ibid. Ʋnuſquiſque pro modulo ſuo audiat, & ſicut ſibi conſcius fuerit, ita vel doleat corrigendus, vel gaudeat approbandus. Si ſe deviâſſe invenerit, redeat, ut in via ambulet: Si ſe in via invenerit, ambulet ut perveniat. Nemo ſit ſuperbus extra viam, nemo piger in via. Aug. in Pſal. 31. praefat.

As St. Bernard ſpeakes, No word that edifies to godlineſſe, to vertue, and good manners, is to be heard negligently, becauſe there is the way in which is ſhewed the ſalvation of God. And a little before in the ſame Sermon, ſaith he, The admonition of the righteous is not to be contemned, which is ſinnes ruine, the hearts health, and Gods way to the Soule. And as S. Aug. to the ſame purpoſe, of publick hearing and admonition; Let every one heare as he can, and as he is conſcious to himſelfe, ſo let him either grieve, being to be corrected; or rejoyce, being to be approved. If he finde that he hath gone aſtray, let him returne, that he may walke in the way: If he find himſelfe in Gods way, let him walke on to the end; let no man be proud out of the way, nor ſlothfull in it.

In that you ſay,] That is, thus thinke in your hearts; and this is known to God. 'Tis not likely they were ſo impious to utter their prophane conceits of Gods ſervice; but as it is, Pſ. 14.1. Pſal. 30.6.

Not onely workes and words, Doctrine. but even the thoughts are known to God. The very hearts of men have eares to heare God, and mouths to ſpeake to God,Corda, Deo & aures & os gerunt. ſaith St. Aug. As God ſaid to Moſes in another caſe, Exod. 14.15. ſo to the wicked, Why cryeſt thou againſt me? when haply they ſpeak no word, but onely blaſpheme God in their hearts, as it is, Pſal. 10.13.

The Table of the Lord is not to be regarded.] They aſke wherein they have deſpiſed and polluted God: In that they think baſely of his ſervice, they pollute him in polluting his Altar. They who thinke baſely of Gods board, they contemne and pollute God, whoſe board it is. By Table is underſtood, not that of the Shew-bread, but the Altar of burnt-offerings. And ſo is Ezek. 41.22.

Whatſoever abuſe is committed in the worſhip of God, or againſt the meanes of his worſhip, Doctrine. it is held to be done againſt God himſelfe. Thus anſwereth God this people: In polluting my Altar, you pollute me; the meanes of Gods worſhip with us are the Word, Sacraments, and Prayer, as the Law, Sacrifices and Sacrament were with them. Now then, as the contemning of theſe were the contemning of him, ſo is it with us. It is that which is 1 Cor. 11.27. to be guilty of the body and blood of the Lord, that is, of a heinous offence committed againſt his perſon: he is abſent, ſo was God from the ſacrifices, yet he was polluted in them, becauſe they were offered unto him. So is it in theſe Sacraments of ours, becauſe he offereth them unto us, as ſignes of himſelfe. Hence it is, Luke 10.16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me. And wherefore they more than other men? but for this, becauſe they were the Candleſticks that held forth the light, they were they who brought the Word to them, and that was it, not for their perſons.

Becauſe he that denies God all worſhip and honour, muſt needs contemne and deſpiſe him; Reaſ. 1 but he that contemnes the meanes, doth deny it him; for he will have none but by the meanes he hath appointed, all others are things he abhorres: And this we may obſerve from Micha. 6.6, 7, 8.

Becauſe he delighteth to magnifie his Word, Reaſ. 2 Iſaiah 42.21. and to be magnified above all things by his Word. Pſal. 138.2. Then the contempt of it muſt needs be the contempt of him.

Becauſe he hath given unto them things that are proper to himſelfe; Reaſ. 3 which argues he would exalt them, and takes their diſgrace to himſelfe. To the word it is given to ſave, and to deſtroy, and to judge, when it is he, that doth it by it. Jam. 1.21. Joh. 12.47, 48. the Paſſeover is called Chriſt, and Chriſt it, 1 Cor. 5.7. 1 Cor. 10.16. and 11.24. Baptiſme is ſaid to ſave us, Tit 3.5. and ſuch like. It muſt then be the diſhonoring of him to diſhonor them.

This proves that our times and age are full of many contemners of God, Ʋſe 1 becauſe we have ſo many contemners of the meanes of his worſhip, the Word, Prayer and Sacraments. To ſay nothing of A thieſts that are amongſt us, who make a ſcoffe at all things, and make the word mans invention, and ſuch like; To paſſe by our Papiſts, who account the word hard, difficult, inſufficient, the cauſe of error and Hereſies; I ſay, to paſſe by theſe, in the number of Proteſtants, who would goe for good Chriſtians, are many who contemne the Lord, there is ſuch contempt from them in the meanes of his worſhip; ſundry waies and in ſundry manners they contemn them; they have too much of this light food, their ſoules loath it. Some men like the words only in a new teacher, and can never long tye their eare to any, no not their own Paſtor: Like thoſe that like any meat better abroad, then at home, though more wholſome and better dreſſed. It were infinite to deſcend to all particulars. How many contemn the word and Sacraments, Prayer and Preaching, when they have nothing neere ſo much care to prepare themſelves to the hearing, or receiving, or performing them, as they have for the comming to their own table.

To take heed how we uſe and account of the meanes of Gods worſhip, Luke 8.18.

The Table of the Lord is not to be regarded,] The reaſon they thought thus baſely of the table of Lord, was, becauſe the blood and far powred upon the Altar, were things but baſe and vile in themſelves; ſo they thought of the worſhip of God it ſelf, not conſidering for what end God had appointed theſe things to be done, and what ſpirituall uſe they were to make of them. Doct.

The maine cauſe and originall of the common contempt and neglect of holy things is, becauſe men fix their eyes only on the outward meanes, and regard not the end and uſe of them, and the grace and bleſſing of God accompanying thoſe baſe meanes, that he hath ſanctified in that ſort, to all thoſe that in holy and reverent manner have to doe with them; as is manifeſt here. As it was with Naaman the Syrian, 2 Kings 5. who for a time contemned that which God purpoſed him health by, becauſe he fixed his eyes upon the baſeneſſe and commonneſſe of the meanes, the water of Jordan, verſ. 10, 11, 12. ſo doe men theſe holy and ſpirituall things, becauſe they looke but unto the outward things. To this purpoſe is that where Paul ſheweth that neither Jewes nor Gentiles regard the Preaching of the word, for that they thus looked upon the outward things. 1 Cor. 1.22, 23. The Jewes require a ſigne, and the Grecians ſeeke after wiſdome: But we preach Chriſt crucified, unto the Jewes even a ſtumbling block, and unto the Grecians, fooliſhneſſe. As if he had ſaid, the Jewes looked for ſtrange, great worldly workes to be wrought by the Meſſias at his comming, they dreamed all of an earthly Monarchy, and a worldly eſtate ſuch as Salomons was; which becauſe they ſaw not in Chriſts perſon, they would none of: The Gentiles, and ſpecially the Grecians, noted for learning, and the Philoſophers buſied in the ſtudies of humane wiſdome, they look for deep matters and profound principles of Philoſophy, and finding the Scripture written plainly ad vulgi captum, not in words of humane wiſdome, 1 Cor. 2. for this cauſe they contemne it, as too baſe a ſubject for them to buſie their brains, and take up their time with; and this made him in the 21. verſ. to call it fooliſhnes of Preaching, not ex animo, but ex eorum opinione: 1 Tim. 4.12. thus much he intimateth; Let no man deſpiſe thy youth, but be an example in word in converſation &c. intimating, that without better carriage of himſelfe, his young yeares would be an occaſion to hinder the profit of his miniſtery, men would be apt to contemn the miniſtery, for ſome infirmity in the meanes: This is intimated in as if the meanes and inſtrument were more glorious and admirable,Luke 6.30. good would be effected, and for the baſenes of the inſtrument they contemn holy things. This is that which the Apoſtles ſaith, that men eate and drink unworthily; 1 Cor. 11.29. becauſe they put not a difference betwixt this ſpirituall food, 1 Cor. 10. and that corporall food, becauſe they judge not aright of theſe holy myſteries.

Becauſe men live by ſenſe and ſight, Reaſ. not by faith; They are not able to diſcerne of things that are hidden, but eſteem of things as they ſee or feele them: They wanting faith, cannot pierce within the vayle, and draw, as it were, the curtaine to ſee the excellency of ſpirituall myſteries in earthen and baſe veſſels; which makes them grow in contempt and neglect; which the Apoſtles ſhews, 1 Cor. 1.24. for if faith makes that men conceive and underſtand them, and receive profit by them, it is manifeſt that the other is cauſed by want of faith.

this may teach us, Ʋſe 1 why in and under the ſimplicity of the Goſpell, there is not ſo much devotion to holy things and the ſervice of God, as among Idolaters; there is a madding, and unreaſonable ſuperſtition to their Idolatrous ſervice; for there is good reaſon for it, becauſe under the Goſpell all outward things are plaine, without ompe and glorious ſhewes to the eye, onely plain and ſimple; whereas, in Idolatrous ſervice, all things are made glittering and glorious for the outward ſhew, by which the nature of man is marvellouſly catched and kept, as fiſhes with baits. It is wondered of many, why Idolaters ſhould brag ſo truly of a multitude as they doe, and ſo many follow after them, when the Goſpell injoyes nothing ſo many: the reaſon is, becauſe here all things are plain and ſimple, as was ſaid of Chriſt, There was no beauty in them, for outward things, to make the fleſh deſire them; therefore they eaſily & ſoon contemn them.Iſaiah 33. As God dealt wiſely with the Church in her infancy, ſeeing her infirmities; ſo have they dealt cunningly with his people; he to hold them to himſelfe, they to draw them from the Goſpell. Becauſe, ſaith Chryſ. the people of Iſrael, who were brought up in Aegypt, & had polluted themſelves with Idolatry, would have ſacrifices & ceremonies, ſo that if they were not permitted unto them they were ready againſt to fall to Idolatry, though God deſired a people to worſhip him in ſpirit & truth; yet he granted them unto them, dealing as a wiſe Phyſitian, who having a patient ſick of a feaver, by reaſon of heat deſiring earneſtly cold water, and unleſſe it be given him, he is ready to ſeek a halter to ſtrangle himſelfe, or ſome waies to deſtroy himſelf; there the Phyſitian, compelled by neceſſity, gives him a cup of water prepared by himſelfe, and commands him to drinke, but forbids him to drinke of any other but that; ſo God gave the Jewes goodly ceremonies, but ſo as it was not lawfull for them to uſe any other. And then were they grieved, ſaith he, when he ſhewed his wrath upon them, for making a calfe of their ear-rings, &c. So in cunning and miſchievous policy hath the Church of Rome, when they ſaw how the nature of man was affected with holy things, becauſe of the outward meanes, when ſimple and baſe, becauſe the Goſpell is ſuch, they little regarded them; but glorious things were thoſe that affected them, therefore have they fallen from the ſimplicity of the Goſpell, to that whoriſh & Babyloniſh pride they are now in; when it was with her, as Boniface the Biſhop and Martyr ſaid to one that aſked, whether it was lawfull to adminiſter the Sacrament in woodden cups, he anſwered; In times paſt they had golden Prieſts, and woodden Chalices; then would they bragge of nothing ſuch a multitude as now, when they have woodden Prieſts, and golden Chalices, ſince Pope Ʋrban hath made all the miniſtring attire golden and gay: and ſo becauſe they are led by their ſences, therefore they are violently carried after this ſuperſtition.

This teacheth us, Ʋſe 2 why in the Church the meanes of Gods worſhip, his word and table are ſo little eſteemed or regarded, becauſe men are ſo led by their ſences; and when the meanes are baſe and ſimple, they thinke ſo of the worſhip it ſelfe: as Hierome ſaid, putabant altari deeſſe religionis ſanctimoniam, quia deerat aedificationis ambitio, they thought the Altar was not to be ſo religiouſly regarded, becauſe it was not richly bedecked and adorned: ſuch are they as give no reſpect to the word, becauſe the Miniſter is of no great reſpect, but a meane plaine man; who have not learned more to eſteem the earthen veſſels for the treaſure, but leſſe to account of the treaſure for the earthen veſſels. Hence many ſet light by the holy Table, becauſe they ſee nothing here but bare bread and wine, very baſe and meane elements, ſuch as they uſe ordinarily to feed on elſe where; and ſo, as a foole or a naturall, if he light on an obligation or a deed, he maketh no more reckoning of it, then of a piece of parchment & a little wax; becauſe he underſtandeth not the contents and end of it: So in theſe things, not conſidering the end and uſe of them by whom they were appointed. As there are ſome who overvalue theſe myſteries, ſpecially the Sacraments, that tye the grace of God inſeparably to them, and make the opus operatum a matter of ſufficient vertue, that aſcribe ſome divine power to the very outward elements, and ſo bring a divine adoration of them; that of holy myſteries make magicall miracles, as the Church of Rome doth; ſo againe are there many in the Church of England, that undervalue them, that make no other reckoning of them, then as of ordinary elements, and repaire unto them as to the bodily food, becauſe they are in nature and ſubſtance the ſame; the Doctrine here being the ground of it, they being ſo dull ſighted, they can look no further then that which is object to the ſence of them, they can ſee no end nor uſe of them more, no ſecret grace nor vertue in them, and, that which is worſe, will not ſubmit themſelves to be taught, or if taught, not believe, when oportet diſcentem credere.

To teach every one in theſe actions ſurſum corda habere, Ʋſe 3 and to lift the eyes of his minde upwards; as with his bodily eyes he ſeeth the outward elements here, ſo with the eye of faith to apprehend the matter of it, that which theſe outward things repreſent to the minde. The word of God for letters and ſyllables is but the ſame with other humane writings; but it hath another manner of worke with it in regard of the ſpirit and grace of God accompanying it, unto thoſe that heare it with a ſanctified eare. As we ſee that ordinary water, and aqua vitae in a viall or glaſſe, look both alike, but they differ much in work and effect, becauſe there is a kind of Spirit in the one, which is not in the other: ſo the Word, and the Sacrament, though the ſame in ſubſtance with ordinary Bread and Wine, yet they have a farre divers worke, and effect with them unto thoſe who receive them with a holy heart and a faithfull, in regard of Gods covenant (whoſe ſeales they are) in regard of the mercy of God of which they more aſſure us; in regard of Chriſts Death that they repreſent unto us, and put us in minde of; and in regard of the grace of Gods Spirit that accompaineth them in thoſe that ſo receive them for the effecting of theſe former matters.

VERSE VIII.

And if yee offer the blind for ſacrifice, it is not evill: and if yee offer the lame and ſicke, 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?

ANd if you offer the blinde for ſacrifice,] The Lord proceedeth to prove that they deſpiſe him and his table, ſhewing how they have erred both againſt his law, and the rule of honeſty and comelineſſe, Levit. 22.21, 22.

And if you offer the blinde for ſacrifice, it is not evill:] Theſe words are read of ſome by way of interrogation, When yee offer the blinde, is it not evill? Now a negative interrogation ever affirmeth ſtrongly: q. d. it is very evill, and yet yee doe it. Hierom, Junius: others read theſe words by way of affirmation, God continuing to tax their thoughts; you think it not evill, you think it is good enough for God, you make it no fault; and this is the common reading, which is more agreable to the context: but the matter is not great how we take it, both tend to one end and one effect, both a diſliking & diſallowing of ſuch ſacrifice.

For the ſacrifice here ſpoken of, ſome underſtand it only of the ſacrifice the Prieſts offered for themſelves. Levit. 4.3. Heb. 5.3. Others for the ſacrifice the people brought; which when they were burnt offerings, which were all conſumed upon the Altar, the Prieſts nothing regarded; but the ſinne-offering to be eaten by the Prieſts, for thoſe they were marvellous carefull they might be of the beſt; and ſome expound them of the peoples offerings in generall, whether they were burnt offerings, ſinne offerings, or peace offerings, or whatſoever; and thoſe words (it is not evill) ſome take for the Peoples words, it is good enough for the Prieſts; or it is good enough to be burnt to aſhes; others make the Prieſt heartening the people in that practiſe, which is very probable, God before directing his ſpeech to the Prieſts. In ſumme, it is like to be both, as both are here accuſed.

The Prophet had told them of their baſe thought of Gods Table: to this they might happily reply or object; you take too much upon you, to ſee into our hearts, and to cenſure our thoughts. to this the Prophet makes by inſinuation in an anſwer, though cloſely, that he need not to dive ſo deepe, their life and practice taught as much; a man might eaſily read the prophaneneſſe of their hearts in the uncleaneneſſe of their gifts, and their contempt of God in their carriage. The thoughts of men are knowne either immediately and directly by God alone, Jer. 17.10. Matth. 9.4. or mediately and indirectly, and ſo man may know them; either as God revealeth them, Ezek. 14.1, 2, 3. or as men diſcover them by their actions, looks, or ſpeeches; Firſt, Matth. 7.16. Ye ſhall know them by their fruts: doe men gather grapes of thornes? or figs of thiſtles? Secondly, Iſaiah 3.9. The ſhew of their countenance doth witneſſe againſt them. Thirdly, Luke 6.45. In this place the firſt is underſtood.

Now this people are not reproved for bringing no ſacrifice, but faulty ſacrifice, faulty for quality, contrary to the Law. Levit. 22.21, 22. Now what is ſpoken of their ſacrifice, may be ſpiritually applyed to ours, that we may make ſome benefit out of this. The Sacrifice of the Church in the New Teſtament are: Firſt, men themſelves, and that firſt in life, ſoules and bodies conſecrated unto Gods ſervice, both in their generall callings & their particular places. Rom. 12.1. Preſent your bodies a living ſacrifice, not to ſlaughter them, but the corruption of them. Rom. 6.6, 13. Now the mortifying of the affection killeth not the man, Pſal. 51.17. As the Ram, not Iſaac was ſlaine, though hee was offered. Read Gen. 22. Mar. 12.33. 1 Sam. 15.22. Secondly, in death, in offering their ſoules to Gods hand, Luk. 23.46. Acts 7.59. and their bodies for teſtimony of the truth, being called to it. Phil. 2.17. 2 Tim. 4.6. Secondly, the Sacrifices of the New Teſtament are, ſome thing from themſelves immediately to God, as praiſes and prayer, compared to Sacrifice, Pſal. 50.14, 15. Drinke offering, Pſal. 116.31. Incenſe. Pſal. 141.2. Hoſea 14.3. Apocal. 5.8. and 8.3, 4. Secondly, to man for God, as Almes. Heb. 13.16. Pſal. 4.18. Matth. 12.7.

Now as their Sacrifices ſignified ours, ſo their imperfection noteth out ours: The firſt is blindneſſe, which in the Scripture ſignifieth ignorance; as Rev. 3.2. 1 Pet. 5.9. ſhewing that he deteſted ſuch ſervice as was done of ignorance without knowledge. By lame, he may meane when things are done without minde and heart, with the outward man, not inward; for faſhion, feare, praiſe, &c. By ſick, when it is without ſpirit and affection: the ſpirit is gone when it is without zeale, fervency, affection.

Offer it now unto thy Prince.] The ſecond reaſon; they have offended againſt nature and civility. He that offereth the Lord of Hoſts ſuch things, as he would not offer unto a man, which the Prince will not accept, ſaith that the Table of the Lord is not to be regarded; ye offer ſuch &c.

Offer now unto thy Prince, Captaine, or Ruler.] there was then no King in Iſrael; for the kingly dignity was extinct in Jechoniah, Jer. 22. but they onely had Captaines over them, appointed by the Perſian King, to whom they were in bondage: As Zerubbabel is called the Captaine of Iſrael, Haggai 1.1. and ſo it is made more offenſive, that they uſed God as they would not doe a meane man, not a King, but a Captaine: and it is as if God had ſaid, Now make tryall of the good will of your Captaine towards you, which is more familiar to you, being a man, and inferiour to a King; whom if thou laboureſt thus to reconcile unto thy ſelfe, thou ſhalt more offend, and excite againſt thee. What an indignity is this then againſt me, that I ſhould be no more, or not ſo much accounted of, as a meane Captaine? how ſhould not this, in ſtead of reconciling me, more diſpleaſe and provoke me? And what can you looke for from me, ſo mighty a God, to defend and vindicate my glory and ſervice from ſuch indignities, but wrath and diſpleaſure? Will he be content with thee, or will it pleaſe him? as if hee ſaid, undoubtedly it will marvellouſly diſpleaſe him.

Or accept thy perſon, or accept thy face?] That is, will he kindly and lovingly looke upon thee, and grant thee the things thou deſireſt? as Gen. 19.21. Job 42.8, 9. ſo here, Will he friendly reſpect you, and grant your requeſt? No, he will be more offended with you.

In the whole he anſwereth, that they might object, that he tooke too much upon him to pry into their thoughts & hearts; when he did no otherwiſe than ordinarily he might doe, judge their lives by their practices. The point then is:

The wickedneſſe of the life proclaimeth and preacheth to men the prophaneneſſe of the heart, as Pſal. 14.1. Doctrine. The foole hath ſaid in his heart, there is no God; they hve corrupted and done an abominable worke, there is none that doth good. Was not this enough to convince them of impiety and Atheiſme before God which ſearcheth the heart? So there is another way for man to know, Titus. 1.16. They profeſſe that they know God, but by works they deny him, and are abominable and diſobedient, and unto every good worke reprobate. And this is enough to condemne them of impiety and prophaneneſſe, of contempt of God, want of the feare of God, before man that ſeeth the outward man onely, and muſt by it judge of the inward. Matth. 7.16, 17, 18. Ye ſhall know them by their fruits: Doe men gather grapes of thornes, or figs of thiſtles? So every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evill fruit. A good tree cannot bring forth evill fruit, neither can a corrupt tree bring forth good fruit. Non ex foliis, non ex floribus, ſed ex fructu arbor bona mal • ive dignoſcitur. Bern. Epiſt. 107. A good or evill tree is knowne, not by the leaves or flowers, but by the fruits. 1 John 3.10. In this are the children of God known, and the children, of the devill: whoſoever doth not righteouſneſſe, is not of God, neither he that loveth not his brother.

Becauſe the tongue will bewray the irreligiouſneſſe of the heart when it ſpeaketh folly; Reaſ. 1 as Jan. 1.26. If any man among you ſeeme religious, and refraineth not his tongue, but deceiveth his owne heart, this mans religion is vaine. And Matth. 12.34. O generation of vipers, how can you ſpeake good things, when yee are evill? for of the abundnace of the heart the mouth ſpeaketh. Hence is that, Matth. 26.73. So after a while came unto him they that ſtoody by, and ſaid unto Peter, ſurely thou art alſo one of them, for even thy ſpeech bewrayeth thee. Though the tongue may now and then prove a falſe glaſſe, yet it is then, when it maketh ſhew not of the worſe, but of the better; as falſe glaſſes doe commonly make men ſeeme fairer than they are, and not fouler.

Becauſe the nature of man is ſo hypocriticall, Reaſ. 2 and willing to be accounted good, that if any thing be in the heart that good is, it will ſhew it ſelfe; nay, though nothing be in it, yet it will diſſemble, at leaſt for time and place; ſo when there nothing appeares but evill, and the whole courſe is nought, it muſt follow that the heart muſt needs be ſtarke naught: Many Apples rotten at the heart, are whole ſkinned; but if rotten in the outſide, they have the taint of the heart.

This controuleth ſuch raſh cenſurers, Ʋſe 1 as will goe further than Gods Prophet, as will judge of men not by their lives and their actions, but by their owne fancies and conceits, contrary to their actions. If the Prophet, a man of that wiſdome and revelations, did content himſelfe with their actions, and joyne iſſue with them upon their outward carriage; ſhall theſe men, who have no ſuch thing, nor any extraordinary gifts to diſcerne ſpirits, ſit upon mens ſoules, and judge their ſecrets, and condemne them for hypocrites, and contemne them for deepe diſſemblers, though they can find nothing in their lives that may argue their hypocriſie and hollowneſſe?

But doe ſuch wiſe men of the world theſe things without ground? Object.

It cannot be, Anſw. neither is; but they are deceitfull grounds. The firſt is, the ſtrict courſe of life that the parties take they thus judge; a marvellous thing, different ſpirits. The Prophet condemnes men for their diſſolute lives, theſe for the ſtraitneſſe of their lives. Thus if any man doe make conſcience of ſinne, he is by them noted as a Phariſee, that is, an hypocrite: That, as he ſaid, Non poteſt eſſe ſalvus, qui non vult eſſe malus; ſalvus ſaltem à linguis maledicis; ſi it is, 1 Pet. 4.4. It ſeemeth unto them ſtrange, that ye runne not with them unto the ſame exceſſe of riot; therefore ſpeake they evill of you. But as S. Bernard ſaid, that Balaam, when he thought to have curſed Gods people for hyre, did bleſſe them againe and againe, though againſt his will: ſo theſe men more commend, than diſcommend theſe perſons, where they ſeeke ſo to diſgrace them, while unwillingly they heape praiſes as reproaches upon them, and while they goe about to back-bite them, againſt their wills they acquit them, becauſe the object good things inſtead of evill againſt them, as if they could find no matter of evill in them.

But Matth. 23.23. Chriſt condemnes the Scribes for ſtrictneſſe in paying tythes. Object.

But the latter part anſwers the former, Anſw. and it ſheweth they are hypocrites not for doing the leſſe, but omitting the greater; as on the other ſide, that they are hypocrites who doe the greater, and omit the leſſe. If they cannot juſtly challenge them for omitting the greater they cannot make them hypocrites: nay, happily theſe that are cenſured, may juſtly by Chriſts rule judge their cenſurers as hypocrites, becauſe they omit the leſſe, and are altogether negligent in them. For undoubtedly the heart can be ſound in neither, that is not in both. Luke 16.10. He that is faithfull in the leaſt, he is alſo faiothfull in much; and he that is unjuſt in the leaſt, is unjuſt alſo in much. It is a ſure token of an hypocrite, for a man to live apparently in the practice of any one known ſinne, though in other things hee ſeeme never ſo ſtrict. For Eccleſ. 10.12. Any one dead Fly corrupts the oyntment. But to condemne a man for an hypocrite, in being ſtricter than our ſelves in ſome caſes, and for being nice in matters of ſmall moment; when the whole tenour of his life is otherwiſe righteous alſo, it is to condemne him for that which Chriſt will commend him for at the laſt, when no man ſhall take his praiſe or his joy from him, Matth. 25.21. But theſe men thus condemne themſelves; for as the Heathen Ʋt quiſque optimus eſt, ita quemque optimum eſſe putat; ſo Ʋt quiſque peſſimus, &c. as Heliogabalus thought every man diſhoneſt in heart, becauſe he was ſo himſelfe: ſo theſe men thinke that men cannot without hypocriſie either be nice in ſmall things, or very carefull and zealous in greater things, becauſe themſelves are not come to that ſincerity, to make conſcietice of them themſelves, and therefore if they ſhould ſeeme to doe it, they ſhould but diſſemble; and they meaſure other mens conſciences by their owne. In a word, thus to judge is a moſt corrupt courſe; as if a man would needs have it, that the tree is rotten at the roote, becauſe the fruit of it ſeemed to be good, or at leaſt becauſe the fruit of it ſhewed better and fairer then the fruit of many other trees that grew neer it. Then, as Math. 7.1. Judge not, that yee be not judged. Elſe if thou thus judge Gods ſervants, take heed of a cenſure from him, and, it may be, from thoſe whom thou thus cenſureſt, becauſe 1 Cor. 6.2. The Saints ſhall judge the world.

The ſecond ground of theſe mens judging, is ſome ſtrange judgment that befals them that ſeeme thus religious and carefull: for if one that hath made conſcience of his wayes be overtaken with any judgement, an unuſual croſſe, or dye ſuddenly, then judge they of him, as Jobs friends did of him, that God hath found out his hyprociſie; what would they doe if he had dyed in that miſery? and yet might he have done well enough for all that, and did truſt in God, Job. 13.15. Loe, though hee ſlay me, yet will I truſt in him, and I will approve my wayes in his ſight. Thus the Barbarians judged of St. Paul. Acts 28.4. And ſo the Diſciples, John 9.2. But as men ſhall not be judged before God for that they have ſuffered, but done; ſo men ſhall not be judged of men: for ſo Chriſt ſhewed, by croſſing his Diſciples judgement, John 9.3. as alſo theirs, Luke 13.3, 5. as he ſheweth not only by this which might come from the malice of Pilate, but from that of the 18. who periſhed under the Tower of Siloam; for the like may befall to another and themſelves.

But may not a man judge at all by Gods judgements? Object.

Yes, Anſw. in theſe and the like caſes: if God have foretold ſuch a thing, Numb. 16.29, 30. when it comes we may judge; or if the judgment befall him that hath been, and ſo continues, anotorious wicked man; as in Athens, when a beam of the houſe fell in a banquet, and knocked a profeſſed Atheiſt alone on the head; there is then ſome ground for our cenſure, for then the word and worke of God meet together, elſe there can bee no certaine judgement, becauſe, as it is, Eccleſ. 9.1, 2. I have ſurely given mine heart to all this, and to declare all this, that the juſt and the wiſe, and their workes are in the hand of God: and no man knoweth either love or hatred of all that is before them. All things come alike to all; and the ſame condition is to thee juſt, and to the wicked, to the good, and to the pure, and to the polluted, and to him that ſacrificeth, and to him that ſacrificeth not; as is the good, ſo is the ſinner, he that ſweareth, as he that feareth an oath: And that which is befallen another may befall thee; for it is no faith, but a fancy, whereby any man thinketh himſelfe excepted from any outward calamity, having no promiſe for freedome. Therefore ſhould no man judge another, that liveth outwardly well, by ought that befalleth him; for it may befall him, and that in Gods juſtice, as Proverb. 24.17, 18.

This tels how it is warrantable to judge and cenſure of other men, ſuch as are wicked and prophane, Ʋſe 2 and yet cry out that any man ſhould ſit on them but themſelves; and of thoſe wee meane who boaſt of as good and ſincere a heart to God as the beſt, though their lives be not ſo religious as theirs; yea when they are prophane and notoriouſly wicked, yet men muſt judge charitably of them, becauſe they can not ſee into their thoughts, and know what there is there. But we anſwer them, that their lives tell us what lyes hid: nay that which is within cannot be hid, becauſe their lives are ſuch: For Math. 7.18. a man need not dig into the ground to ſee what the root is, the fruit will eaſily diſcover the tree; ſo is it with the heart & actions; by good actions we may be deceived, becauſe of the diſpoſition of the partie, Math. 6. Almes and Prayers by vaine glory, or want of ſincerity, are not good at all to the doer: but evill cannot be good by good intention; for that which is evill in it ſelf, cannot be made good to any for any end. And ſo evill actions ſtill argue an evill heart, as bad fruits an evill tree: And ſo it is a very ridiculous thing for men to brag of a ſound and good heart, when their lives be as they bee. For Jam. 3.11. Evill words, ſaith the Apoſtle, corrupt good manners, their own and others, much more evill workes good men; yea, they argue the doer corrupt within; for it is not the fruit makes the tree bad, but it is the badneſſe of the tree that maketh the bad fruit; the fruit diſcovereth the naughtineſſe of the tree: For as the Adder hath a ſting before he ſtingeth, ſo are men wicked before they work wickedneſſe; then is it knowne ſhe hath a ſting, and they corruption: for as the mouth ſpeaketh from the abundance of the heart, ſo the heart worketh from the abundance of the ſoule; ſo that lawfull it is for me to judge a common ſwearer, a known adulterer, a manifeſt deceiver, an uſuall drunkard, &c. to have a corrupt heart: for when the earth is broken up, and a filthy ſtench commeth out, argues it not that there was ſome dead corps there? ſo when men ſend out curſings, blaſphemies, ſwearings, raylings, and ſuch like, that a man ſhould not be able to endure, from whence iſſue theſe, but from a dead and a rotten ſoule? theſe carry about them then the grave and ſepulcher of the Soule. Now that which is ſaid of the words, may be applyed to the workes. As a man therefore comming to a tombe, though never ſo coſtly and curiouſly, or ſo royally deckt, yet if at ſome vent be apprehend a filthy ſavour iſſuing out of it, he knoweth well there is not only a dead, but a rotten carkaſſe within; ſo when a man feeleth a filthy and unwholſome ſent, either of prophane ſpeech, or of diſſolute life iſſuing from the heart, which is the fountaine of both, he muſt needs conclude, neither is it againſt charitie to cenſure it, that there is a ſoule not only dead and buried, but even rotten in ſinne and corruption. Therefore let no man delude himſelfe, while he would deceive others, to beare men in hand that he is ſound at heart, when he is unſound and corrupt in his life; as if a man might beperſwaded that it is a vine or figtree which he ſeeth hanging full of crabs and wildings. Nay it muſt needs be otherwiſe; therefore as Chriſt ſaid, Math. 12.33. Either make the tree good, and his fruit good; Or elſe make the tree evill, and his fruit evill: for the tree is known by his fruit. If thou hate ſinne, ſhew it in thy life; if thou feare God, ſhew it by thy carefull walking in his waies, and ſeeking to pleaſe him; If thou loveſt the word, frequent the aſſembly with diligence and devotion, and not careleſſely and ſlippily: If thou thinke reverently of the ſervice of God, be carefull reverently to addreſſe thy ſelfe to the performance of it: Otherwiſe know, thy practice proclaimes the want of theſe things; and thinke not much if others judge thee by that, for thy have their warrant from Chriſt their King; By their fruits you ſhall know them.

If yee offer the blind,] The Lord he requires not all the ſubſtance of a man to his ſervice, but a few things, and thoſe not very coſtly, yet he requires the choiſe and beſt in their kind, and they be accounted of better then any others; the beſt ſhould not be deare to them, nor too deare for him.

Men ought to offer their beſt things to God, Doctr. and to thinke nothing too deare for him, either to give to him or for him, Gen. 22.2. 2 Sam. 24.24.

This ſerves to reprove all hypocrites, Ʋſe 1 ſuch as the world & the Church is full of, who offer not the beſt, but the worſt unto God, & think thoſe things good enough, having many things too dear for him, when as nothing is too good for their back & bellies, for their pleaſures & delights, to ſerve the fleſh & world withall. But generals touch not; for particulars. Firſt, the maintenance of the Miniſters is the Lords portion, as not to ſeek it feare off, Mal. 3.8. for if the ſpoiling of them, be the ſpoyling of him, then è contra. But how many have we that thinke every thing is too much that they have, and any thing is good enough for them? I ſay nothing of them who beſtow all on pleaſures, and give nothing to the Lord portion, who, as they think playing better then preaching, beſtow much on Players, but nothing on Preachers. But I aime at ſuch as account of Preaching, and injoy the benefit of the miniſtery, and yet a vaine man will beſtow more on a player in a yeere, then they in many on a Preacher. Almes to the poore, is a gift to God, as the Scripture teacheth; but how many have we, I do not ſay rich churles, like him in the Goſpell, that will not give crums to Lazarus, but, that will give ſomething, but it is almes of moldy bread, tainted meat, that ſcarce doggs will eate, or cannot be ſpent otherwiſe; whoſe ruſt of their ſiver, & their motheaten gartments ſhall be awitnes againſt them, & eate their fleſh. Any thing is too much for theſe, nothing too good for their bellies, pleaſures,Jam. 5.2, 3. or pleaſant compaions who delight them.Miſeri homines paraſitis & aſſentatoribus diſtribuert malunt, quam Chriſto qui tot ſibi benecia contulerit. Wretched men had rather give to paraſites and flaterers then to Chriſt from whom they have ſo many benefit. Theſe ſhall have of the beſt, thoſe of the worſt; theſe liberally, thoſe ſparingly. If I ſhould tell you that a Citizen in the end of the ſickneſſe being ſome few miles from the City, when the plague was beginning hotly, going thither but of pleaſure, at his meate would have given a Crown for a ſet of Muſitians to delight himſelfe withall: when otion was made in the company to give ſomewhat to the relief of the ſick and poore in that towne, as men who could not forget the miſeries of the poore, from the experience of their own; he among the reſt gave but a penny or two pence at the moſt: I ſay if I ſhould tell you of ſuch an one, (I ſay not I know the party and the thing,) I know you would all condemn him in your thoughts. But this I ſay, I know many who will not ſticke to ſpend a crowne, 10, 20, 30, 40 s, upon one idle journey for their pleaſure and delight, (which I doe not ſimply condemn,) when as it will grieve them, and they cannot ſmother it, to beſtow in a whole yeere upon the Lords Levites and his poore Lazarites, a crowne or 10 s. or the like portion farre inferior to their ability; how are theſe not reproved here? And if theſe, then thoſe who give to the Lord not the flower and youth of their age, but to the fleſh and devill, and the dregs of their age to God; their ſtrength and health to the world, their weakneſſe and ſickneſſe to God. The firſt fruits are too good for God, though he call for them, the gleanings are good enough. Many have children, ſome are of good parts, good gifts, and towardlines; it is pitty they ſhould ſerve the Lord, andbe for his miniſtery, they are fit to ſtand before Kings and in great places, Dan. 1.3, 4, 5. but if any be of no gifts, hee is fit for no others uſe, turne him to the miniſtery, 1 Kings 12.31. 2 Chron. 13.9. and this muſt be his refuge againſt poverty; many betake themſelves to the reading of the Word, and come to the Church when they have nothing elſe to doe, neither their bellies to feed, nor their backs to deck, nor the world to follow, the weather not for them to walk in the fields; as Luke 9.59, 61. Many will offer ſmall and petty ſins to God, that they have no pleaſure or profit, by, but retaine their maine ſinnes which give delight, 2 Kings 10.28, 29. Mark 6.17, 18, 20. Math. 23.23. yea many can be content to part with their outward goods, not inward corruption, but buy out their ſins with almes, Mich. 6.6, 7. Now a number of ſuch hypocrites as theſe are manifeſtly here reproved, that they thinke things too deare for the Lord, and pleaſe themſelves, when they offer of the worſt unto him.

To reach every man to honour God with the beſt he hath, to thinke nothing too good for him, Ʋſe 2 if he call for it. To take Solomons advice, Prov. 3.9. Honour the Lord with thy riches, and with the firſt fruits of all thine increaſe. Defraud not his Levites of their portion, thinking it too much that is beſtowed on them; for 1 Cor. 9.11. If we have ſo wen unto you ſpirituall things, is it a great thing if we reape your carnall things? Niſi dederit oleum populus, extinguetur lucerna in remplo Orig. And Galat. 6, 6. Let him that is taught in the Word, make him that hath taught him partaker in all his goods. And if men be ſtraitened this wiſe, it may be juſt with God to take their Miniſters from them.* Unleſſe the people bring Oyle, the light will goe out in the Temple: ſo in ordinary courſe and Gods judgment. Feed the poore with the beſt, and deale liberally with them: Deut. 14.29. Nehe. 8.10. Make them heires and co-heires with thy children and kindred; as Chryſoſt. When thou art dying and going, though it is farre better thou ſhouldſt nouriſh them living, and before thou depart. Hom. 25. ad pop. Ant, remember God in the beſt of thy dayes, health, youth, ſtrength, Eccleſ. 12.1. Deut. 6.5. If thou haſt children, thinke none too good for God to carry Gods Name, to ſtand in Gods ſtead, 1 Cor. 2.16. and 5.20. And if God will have him, if he be as Iſaac, freely offer him; the better, the more acceptable to himſelfe. Give God the time that is meet, and he requireth, though it be precious to thee, and may be imployed to profit otherwiſe, Exod. 34.21. Offer to God the greateſt and ſweeteſt ſinnes, neereſt and deareſt, Marth. 5.29, 30. as Heb. 11.17. yea, give God the heart, and honour him with outward holineſſe. Prov. 23.26. In all things be an Abel, not a Cain. Gen. 4.

The blind.] Sacrifices were Types both of head and body; and for body, of the perſons and ſervice. And thus God rejecting their ſacrifices for their blindneſſe, ſhews how hee condemnes blindneſſe in thoſe who ſerve him: And blindneſſe is ignorance, and want of knowledge. Revelat. 3. 2 Pet. 1.5, 9. And ſo from hence obſerve:

Nothing that is done in obedience of God can be good, Doctr. or a good worke, unleſſe it be of knowledge, zeale, charity, devotion; good intention cannot make it good, if knowledge be wanting, for it is a blind offering. The knowledge we ſpeake of is a generall knowledge of the Will and Word of God, and ſpeciall knowledge of the lawfulneſſe and goodneſſe of that action. 2 Pet. 1.5, 9. Deut. 5.27. Matth. 28.19, 20. Rom. 10.2, 3. Rom. 14.23. Reaſ. 1

Becauſe the Lord reſpects not the outward ſhew and pompe of works, (as the multitude and greatneſſe of them,) but conſiders them inwardly, whether they flow from true obedience, or no. Now true obedience is then, when we beleeve by the Word of God, that both he requires ſuch workes, and they are thoſe which pleaſe him. Now this cannot be without ſome meaſure of knowledge.

Becauſe as he condemnes the vaine pompe and outward ſhew of Hypocrites, ſo doth he all fained ſervice and will-worſhip, Reaſ. 2 Col. 2.23. Now then it is will-worſhip, not onely when things not commanded are done, and men thinke by them to doe God good ſervice; but when things commanded are done, and they know not the command, but for ſome other reſpects doe them: for as good no commandement, in reſpect of them, as they not know it. And if things done, which he had commanded, be rejected, as will-worſhip, Iſaiah 1.12. becauſe they were not done in that manner he had commanded, though they knew his will; More this: for as they in Iſaiah did their works not in conſcience to God, but for ſome other end; ſo theſe can not, becauſe they know it not, and ſo it cannot be acceptable. He that doth a man a good turne, and meant it not, but aimed at himſelfe, profit or glory, or whatſoever, cannot look for any great thankes from him, for whom it fell out ſo well.

This confuteth Papiſts, as touching ignorance, Ʋſe 1 which they much advance and commend; though they be aſhamed of the old poſition, that ignorance is the Mother of devotion, yet they accuſe knowledge for want of devotion; they practiſe to keepe the people in ignorance, and defend it ſtill to be good. For when we urge the neceſſity of knowledge, for all our actions, and that whether from the Word, Fathers, or reaſon, they oppoſe themſelves againſt all. Beſides, their manifold reaſons, for which they have beaten their braines, to prove the people ought not to have the Scriptures in a knowne tongue, and ſo not knowledge; when we object unto them, Joh. 5.39. Search the Scriptures, and juſtly complaine of their ſpirit contrary to Chriſts, Dureus denies that this is ſpoken to all Chriſtians; for how ſhould (ſaith he) the ignorant and unlearned ſearch them? We anſwer, that if Chriſt had then ſpoken to the learned onely, his exception had beene good; but if he preached to the whole people, as then he did; if to all the Jewes, why not to all Chriſtians? Let them ſhew a difference; but if none, but that both Jewes and Chriſtians muſt by them have the knowledge of Chriſt and eternall life, when theſe are common to all in the Church, why not to other? when we urge that, Acts 17.11. The Bereans ſearched the Scriptures whether thoſe things were ſo. Bellarmine anſwereth, that was becauſe they doubted whether he was an Apoſtle or no. The matter is not why they examined, but that they did, and are commended for it by the holy Ghoſt, that they compared his doctrine with the doctrine of the Prophets. Then ought all Chriſtians thus to doe, to try the Spirits, for now may doubt be made, more then at that time, 1 John 4.1. and no ſearch can be but by the Scriptures, and knowledge of them. When we urge that, Collo. 3.16. then they exempt the ignorant, and ſay it is not for all, but commend unto us the decree of the Councell of Trent, who have allowed ſuch to read as have licence from their Ordinary, upon teſtimony from their Curates that they are humble and devout perſons, Rhemiſt, praefat. that is, none but their Pope-holy, devout Catholiques, and yet the Apoſtle ſpeakes generally; and if the People be rude, and, as they ſtill object, ignorant, we anſwer, that is no reaſon, or of no force to prove they muſt be kept from the Scriptures; this is the way to make them ſtill rude: this ought not to be ſo, and that which is a fault in them, can be no argument againſt this, as if a man ſhould be denied the benefit, not of light, but of ſalve becauſe his eyes are ſore. When we object unto them the fathers, as Chryſoſt. upon the place of the Colloſſians and divers otherplaces, or that of him, Hom. 2. in Math. & aliis: Heare I pray you, O yee layty, buy you Bibles, the medicines of your ſoules, if you will buy you nothing elſe: get the new Teſtament, the Acts of the Apoſtles, and the Epiſtles. To this the Rhemiſts, praefat. ſect. 14. anſwer, that he ſpeakes this as a Pulpit man, not as giving rules in the Schooles. As if he would ſpeake one thing in the Pulpit, another thing out of it, or made the Pulpit a place to utter lyes. Theſe who thus cenſure the fathers, no marvell though they often be ſawcy with Luther and Calvin. But Bellarmine anſwereth, de verbo Dei, lib. 2. cap. 16. that he ſpoke that then, becauſe many men were given to be at theaters and ſtage playes, and other vanities, and never read the Scriptures, no not ſuch as had underſtanding; and he exhorteth all, not that he would have all to read them, but that they ſhould doe it, which could doe it with profit: for he knew he had to deale with thoſe who need ſuch amplifications: marke that Chryſoſt. is made an Orator, no Preacher; one that for advantage would ſpeake more then he thought. When upon Col. the 3.16. hee exhorts not only in generall tearmes, but ſpecially; heare O you worldly men, that have wives and children, he commands you to read the Scripture, and not lightly and ſlightly, but diligently and painfully: How can they reſtraine thoſe with any conſcience, to ſome, which is ſpoken generally to all? And for this reaſon holds it not now, have we not playes, they and we, theaters fuller then Churches, to the corrupting of the minds and manners of our people? finde we not many, of good capacitie, more affected with any thing then the ſcriptures? Then as neceſſary it is they ſhould be exhorted, and read them; and yet with them may a man read any thing but Scriptures: by all which, as they themſelves make gaine of them, ſo they make them and their ſacrifices, ſervice and obedience, whatſoever it is, unacceptable unto God, becauſe they are blind ſacrifices, ſpecially that, when they teach them to pray in an unknown tongue, where every word muſt needs be a blind ſervice.

To reprove all ſuch as keep themſelves in ignorance and without knowledge, being blind, they will be blind ſtill; Ʋſe 2 they need not that any law forbid them the reading of the Scriptures, they can be a law unto themſelves; and what ſoever others can object, that they have againſt themſelves, of the difficulty, the hardneſſe, the obſcurity and danger of reading them; Or if not that, yet that they muſt learne from their miniſters, that which Duraeus the Jeſuite ſaid impiouſly, that Chriſt left Paſtors to to the people, not Bibles, they ſo practiſe; for they will not once almoſt look in them, only they will heare from the Miniſters, and would to God they would heare conſtantly and carefully; they might have more knowledge: but while they onely heare, they remaine ſtill ignorant, and hearing ſo careleſly, by ignorance they doe the things that God hath commanded now and then, but without all true knowledge; and ſo make them unacceptable to God, when they worke by imitation, and often enquire of the lawfulneſſe after the deed.

To perſwade every man, that hath any deſire that his ſervice may be acceptable to God, whatſoever it be, Ʋſe 3 to labor for knowledge that it may bee a ſeeing ſacrifice; for that which the Apoſtle hath, Hebr. 11.6. is here more; if not without faith, then not without knowledge: Now what ſervant or child is it that obeyes and doth ſervice to his father or maſter, and knowes it is not acceptable; and yet if he be told what way he may take to have it accepted, will not? ſo in this if there be any deſire to pleaſe him, labor not ſo much to doe, as how to doe, or to know what you doe; and this not onely by ſiting at Gamaliels feet, and hearing the Miniſters, but by reading the Scriptures and word of God your ſelves diligently and painfully:Col. 3.16. for the Apoſtle ſo perſwades, Let the word of Chriſt dwell in you plenteouſly in all wiſdome, teaching and admoniſhing your ſelves in Pſalmes and Hymnes, and ſpirituall Songs, ſinging with a grace in your hearts to the Lord; not, as Chryſoſt. well ſaith, that the word ſhould be in you, that is, come as a ſtranger, and ſtay for a night, a ſeaſon, and gone againe; but it muſt dwell in you, and that not ſparingly, but copiouſly and abundantly. Chryſoſt. exhortation is not ſo neceſſary for theſe times and this audience, to get them Bibles, for they muſt have them in their hands and houſes; but to uſe their Bibles, which moſt neglect. Therefore as he de Lazaro, Semper horter, & hortari non deſinam, ut non hic tantum attendat is iis quae dicuntur, verum etiam cum domi fueritis, aſſiduè divinarū 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,Quinoſtrūquaeſo repetit domi aliquid, out Coriſtiana dignum opus aggreditur? Quis Scripturarum ſenſus perſerutatur? Nemo ſane: ſed alve • 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, Ʋſe 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 their hearts, Ʋſe 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, Ʋſe 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, Ʋſe 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, Ʋſe 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; Ʋſe 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 therefore not doe it, or doe that which will not be accepted.

Nay, Anſw. that follows not; for then ſhould God have no ſervice of the beſt, who finde themſelves ever unfit; but onely of hypocrites and carnall men, who think any thing good enough: but though wants this way be, yet muſt not this be left off; for ſo we read the Children of God have done. Nehemiah unfit to pray, yet prayed, Chapter 1.4. Hanna, 1. Sam. 1. Our Saviour Chriſt himſelf, when his heart was full of ſorrow (though this was in him an infirmitie without ſinne, though not in us, becauſe of the corruption it draws from our veſſell, as new wine put into a muſtie veſſell.)

To teach men not to deferre the ſervice of God till ſickneſſe and old age, Ʋſe 3 when they muſt needs be without heat and affection.

To teach every one to whet on one another, Ʋſe 4 and to labour to ſet an edge on one another, and to ſtir up their affections, when they are with them, to come to the ſervice of God; ſpecially ſuch as have charge of others, for their charge. As they have any deſire that God may have the ſacrifice and ſervice that is pleaſant unto him, and to keep themſelves free from their ſinnes: they ſhould, as Prov. 27.17. ſharpen: and Deutr. 6.7. whet, and in generall, Hebr. 10.24. provoke one another.

Offer it now unto thy Prince.] The ſecond reaſon and proof of their offence, becauſe they had gone againſt civilitie and common honeſtie.

This is the corruption of mans nature, Doct. that he preferreth man before God: loving, fearing, ſerving, ſeeking his honour before Gods. Gen. 27.12. 2 Kings 5.18. John. 12.42, 43. Nevertheleſſe among the chief rulers, many beleeved in him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be caſt out of the ſynagogue; for they loved the praiſe of men, more then the prayſe of God. Joh. 5.44. Yea in all things man is more carefull of all duties, and maketh it much more hainous to faile in duty to the one, then to neglect and ſet light by the other.

Becauſe they ſee and converſe with men daily, Reaſ. 1 not ſo with God: it is the reaſon why John gave him the lie, that would brag of the love of God, whē he lived in the hatred of men. 1 Joh. 4.20.

Becauſe love being the ground of all duties to God, or man, and affection to man is naturall, to God ſpirituall, Reaſ. 2 that we have of our ſelves, this is the gift of God; therefore meere naturall men have care of duties to men, more then to God, becauſe they have this Love, not the other: And regenerate men too; becauſe after converſion nature helpes us with the ſpirit to the ſervice of man, but to God the ſpirit onely workes, yet but weakely; Men being more fleſh then ſpirit a long time after converſion.

Becauſe men have a carnall underſtanding, becauſe they are ble to ſee what they receive from men, but not from God: Reaſ. 3 hence no good turn from men goes unrecompenced, at leaſt not without thanks, but from God many goe without thanks; we have carnall eyes to ſee what men give us, not ſpirituall to ſee what God beſtowes; to ſee the Inſtrument, not Author.

Becauſe men have perverſe and partiall judgements; for that which befalleth a man, every one thinkes may befall him; Reaſ. 4 but that which toucheth or diſhonoureth God, they think it toucheth not their freehold at all.

To teach every man to ſee the corruption of his heart, when when he findeth that he is in himſelf and others more carefull of the duties that belong to men, then to God; Ʋſe 1 where the fayling of the one troubleth him more then the neglect of the other. In himſelf he is carefull to live civilly and honeſtly in the world, to give every man his own, &c. But in the mean time he is careleſſe in the duties of Gods ſervice. This bewrayes the corruption of his nature, for that he may doe by the light of nature, and ſo have heathen men both cōmanded & done. And as it is meet hypocriſie, for a man to be carefull in duties unto God, when he is careles in duties unto men; ſo the contrary is but meere civilitic: he that is truly religious, is carefull of both: hee that faileth in the one, is ſhort of many Heathen and Infidells; And in the other, hee that goes no further, is ſtill but a naturall and cornall man. They have carnall affections and underſtandings, and are men of perverſe judgements: we ſhall finde that true of them which Saint Auguſtine writ de mendacio, Nulla bomines graviora peccata aeſtimant, quam quae huic vitae faciunt injuriam. Aug. Men esteem thoſe ſinnes worſt, that are moſt injurious to this life. And again, Non odi •• us eos qui nulli moleſti ſunt, Wee doe not hate thoſe that live in the practiſe of ſinne, be it never ſo great againſt God, as long as they are not injurious and offenſive to man, from this corruption is it, that men feare man more then God, are more deſirous to pleaſe him, to keep and recover his favor then Gods. If a great man be offended with them, as Chryſoſtome, they will intreat friends and neighbours and others, tend patiently many dayes, entreat humbly once and again, a 100. times, and if he will not bee reconciled, they can not be in quiet: but when they have offended God, they can lye and ſleep ſecurely, and take their eaſe, and follow their pleaſures, ſhews not this their corruption? From the ſame corruption is it, that if they receive any benefit from men, or by them, they labor to be thankfull, and to recompence; but though they cannot but looke upon ſome of Gods bleſſings, they return none to him. As men are liberall in thansk for their feaſts and refreſhings, to the inſtruments, not to the author: as Baſil. As little children that thinke they have their coats from the taylor that maketh them, and bringeth them home and putteth them on, by reaſon of their weake conceit: from this corruption is it, that men miſlike diſobedient ſonnes and bad ſervants of other men; becauſe it may be their owne caſe to be abuſed ſo by their own, and the bad example of others may be a meanes to effect the like in theirs; when they no waies be like affected when they are rebellious to the word of God. Maſters will be bitter to ſervants for unthankfulneſſe, negligence and careleſneſſe of their commodities, whereas they never take notice of their lying and ſwearing, (that brings in gaine) of prophaning of Gods day; becauſe the one concerneth them, and may be a meanes of their danger and loſſe, and the other nothing ſo neere toucheth them, which maketh God give them over to their corruption, to be more unfaithfull to them. To be briefe, all hate a covetous man more then a prodigall man, and an oppreſſour, more then a filthy liver, As S. Auguſtine ſaith, becauſe the one is ſuch as he is more like to injure us then the other; though the other diſhonour God as much, and doe as much hurt. Theſe and many ſuch things argue directly the corruptions of men, that preferre duties to men, before duties to God.

Thus ought we to labor againſt this corruption, and to ſtrive to feare God, Ʋſe 2 to love him above all, to make more conſcience of dutyes to him, then to men; to be more grieved with ſins that are againſt him, then againſt others or our ſelves; which will never be, unleſſe we get our carnall affection changed, our carnall underſtanding reformed, our partiall and prepoſterous judgement altered, and get our affection ſanctified, out underſtanding enlightned, our judgment rectified. Then ſhall wee love him and the things he loves, more grieve to offend him then the greateſt man in the world; to alienate him then the beſt friend in the world, and more ſorrow for it; then ſhall we ſee him that is inviſible, as the Authour of all our bleſſings, and praiſe him more than men; then ſhall we meaſure ſinnes, not as they are againſt us, but in themſelves, and againſt God, againſt whom they are principaly committed, and which makes them ſinnes: Not lae ſio noſtri, but offenſa Dei makes them ſins, therefore we ſhould hate them, thoſe eſpecially that leaſt concerne our ſelves, that our zeale may appeare to be a ſeverity rightly grounded, and judgment well informed, as David, Pſal. 69.9. The zeale of thine houſe hath eaten me, and the rebukes of them that rebuked thee, are fallen upon me: when for his owne he ſaith, Pſal. 39.9. I was dumb, and opened not my mouth, becauſe thou diddeſt it: but Gods wrongs he could not brooke. As Moſes for himſelfe was very meeke, Numb. 12.2. but Gods diſhonour Exod. 32. made him exceeding hot. Finally, let us not be partiall, and expreſſe it in exacting thoſe duties of man, that we are careleſſe of performing in regard of God; like that people, Phil. 2.21: who ſought nothing but their owne profit, and for their perſon, which overthroweth all both in Church and Common-wealth.

The thing he reproves them for, as contemners of him, is, that they had offered that to him, which they would not doe to man, and an inferiour.

To offer unto God that which man will not accept, Doctrine. or to ſerve him as man will not be ſerved, and with ſuch ſervice as he would not ſerve man withall, is a ſinne; and the contempt of him, or preferring man and the duties to him, before God, and the duties to him, is a ſinne. Matth. 15.6. 2 Col. 2.20, 21, 22, 23.

Not becauſe of the greatneſſe of Gods mind, Reaſ. 1 who looks for ſo great things; for he will be content even with ſmall matters, after a mans ability, when there is a willing mind; a Cup of cold water, or a Widows Myte, or a paire of Turtle-doves and yong Pidgeons: But becauſe of the baſeneſſe of his conceit, who gives and brings ſuch things, who having more, and being able to bring better things, yet brings them not, as accounting this good enough.

Becauſe it comes from the corruption of the heart; Reaſ. 2 now ſuch as the root is, ſuch fruit it brings forth: for, as Job 14.4. Who can bring a cleane thing out of filthineſſe? there is not one. So of this; and ſuch an egge, ſuch a bird.

Becauſe it is againſt the royall law; Reaſ. 3 Thou ſhalt love the Lord with all thy heart, &c. Now as S. James in another caſe, James 2.8, 9. But if ye fulfill the royall law, according to the Scripture, which ſaith, Thou ſhalt love thy neighbour as thy ſelfe, ye doe well. But if you regard the perſons, you commit ſinne, and are rebuked of the law, as tranſgreſſors; ſo in this, being againſt the royall law, accepting perſons, any before God, muſt needs be evill and ſinne.

To teach men to examine their lives and their practices, Ʋſe 1 and to ſearch whether this ſinne be not in them; that though they be carefull of God, as they perſwade themſelves, yet they preferre man before him, and uſe him ſo as they would not uſe man, neither doe, and as they know man would not accept. To give ſome particulars; they are to carry a Preſent to keepe or recover the favour of ſome man: will they carry of the worſt things they have, ſuch as they cannot well beſtow otherwiſe? they will not, leſt they ſhould gaine diſpleaſure rather than favour, and yet for God and the uſes he hath commanded, they will offer that which they have no uſe for otherwiſe. Are they not then guilty of this? Will any man ſerve all his youth againſt his Prince as a Rebell, and after in old age, when he is unfit for ſervice, come and proffer him his endeavour and fidelity? he will not, leſt he ſhould be puniſhed by him, rather than accepted. Or ſay he called for his ſervice when he was in health and ſtrength, and he refuſed to worke with him, will he offer it when he is weake and ſick? he will not, leſt he ſhould be rejected and puniſhed: and yet his youth will he ſpend againſt God in the ſervice of ſin and Satan, yea, his ſtrength and health, though God called for it and challenged it; and offer himſelfe, when he is in age, weakneſſe, and ſickneſſe, to doe him ſervice: And is he not guilty of this ſinne? Will a man, when he is in a good eſtate, in a flouriſhing and proſperous condition, refuſe the friendſhip and familiarity of another man, and thinke when he is in miſery to have it and enjoy it to his good and comfort? he will not, leſt he be then ſcorned and rejected. As Judges 11.7. Jephtha then anſwered the Elders of Gilead, Did ye not hate me, and expell me out of my fathers houſe? How then come you unto me now in the time of your tribulation? And yet many men refuſe the friendſhip and familiarity of God, by ſpeaking to him in prayer, and hearing him ſpeake to them againe in preaching, when they are in health, wealth, proſperity, and flouriſhing eſtates; and thinke he ſhould not be ſtrange to them, when they are in ſickneſſe and trouble and affliction, never ſearing what is threatned, Prov. 1.24, 25, 26. Becauſe I have called and ye refuſed, I have ſtretched out mind hand, and none would regard; but ye have deſpiſed all my counſell, and would none of my correction: I will alſo laugh at your deſtruction, and mocke when your feare commeth. Are not theſe then guilty of this ſinne? And ſo in many other particulars, which men practiſe, may they ſee themſelves, if they deceive not their owne hearts, that they are guilty even as this people, and that God ſpeaks to them alſo, as well as to the Jews.

He that ſhall find himſelfe guilty of this, (as who is he that ſhall bring his heart and life to this Touch-ſtone, that ſhall not find himſelfe exceedingly guilty this way?) muſt humble himſelfe, and repent himſelfe for it, as for other ſinnes; which ſtands not in the ſorrowing for, and diſliking of that which is paſt, but in ſtriving againſt it for the future time; ever taking this as a rule, for ſo God intends it, for reproving their corruption by this, he intends it ſhould be their rule to meaſure out duties to him, by that duty which they owe unto man, and performe unto him; becauſe they are naturally more prone to the one than to the other. As he made the love of a mans ſelfe the rule of his love to others, becauſe it is more naturall unto him by much; ſo in this, when any man is then about duties to God, if not otherwiſe he have a heart to doe them, in all ſimplicity, yet, as Chryſoſt. Hom. 16. in 1 Tim. if not otherwiſe, yet, as ſervants obey us, ſo let us the Lord. So as wee would doe duties to men, doe them to God, if not otherwiſe; and thinke whether the Prince, or a man of any worth, would accept ſuch things from us. If God ſend his meſſengers and Miniſters to us, bringing glad tidings of peace, thinke wee if the Prince ſhould ſend an Ambaſſadour unto us with good comforts and great promiſes, how would we heare him, and ſtrive to it; how uſe him with reverence and reſpect, by no meanes deny him any obedience, much leſſe abuſe him in word or deed? So for the Miniſters, if they were ſent from men to men, what faithfulneſſe, care, and diligence would they uſe? Thinke when thou art to pray to God, how thou wouldeſt put up a petition to the Prince, with what ſubmiſſion, reverence, attention, and humility. If thou art to come to his Table, and called to it, thinke how if the Prince called thee to his, thou wouldeſt remove impediments, ſet aſide excuſes, come with all preparation as a gueſt fitting his Table. God requires ſervice of thee as his ſervant, thinke if thou wert the Kings ſervant in ordinary, what wouldeſt thou doe for the time thy ſervice is required: doe that, and wholly that, and little of thy owne, the moſt of the day ſpent in his: So thinke if thou beeſt Gods ſervant, what is required of all the dayes of thy life; the chiefeſt and greateſt part of it. God requires almes and reliefe of thee, a portion for his ſervants and houſhold, his Levites and Miniſters, and the poore. Doe not uſe them as men doe the Kings takers, hide the beſt things from them, and thinke every thing too good; thou knoweſt he will not then accept thy perſon, but be angry with thee. So in this; Thou wilt ſay many Miniſters are wicked and unworthy, ſo thou maiſt ſay of many takers and purveyours; yet if thou deny to them the Kings due, though they ſhall be puniſhed, yet ſhalt thou be checked. So in this, looke to God, and not them.

VERSE IX.

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?

AND now, I pray you, pray before God.] After the Prophet had reproved their ſinnes, he comes to threaten them for them in the reſt of this Chapter: and theſe judgments or puniſhments threatened, may be reduced to theſe two heads; they are either privative, that is, a withdrawing of Gods mencies, verſ. 9. ad 14. or they are poſitive, an inflicting of a curſe, verſ. 14. The firſt is double, a rejecting of their prayers and ſacrifices, verſ. 9. and a rejecting of them who did pray or ſacrifice, verſ. 10. ſecondly, a removing of his worſhip from them to the Gentiles; verſ. 11, 12, 13.

In this Verſe is the rejecting of their prayers.

And now, pray.] This ſome take to be an exhortation to Repentance, and to ſeeke the Lord; as Zephan. 2.3. but ſome, and the moſt; underſtand this Ironicè, by an Ironia, and thinke it is ſpoken in deriſion, like Iſaiah 47.12. 1 King. 22.15 So here he commands nothing, but derides them who thought thus to reconcile God by ſuch ſacrifices: As if he had ſaid, Long may ye doe thus, but prevaile nothing at all.

Pray before the Lord,] Some read, entreate the face of God, that is, the favor of God; for ſo is face taken for favor, Pſal. 31.16. ſome read, Pray to turne away the face of God, that is, his anger: as Pſal. 34.16. ſome before the Lord, to the Lord himſelf, or in the place where he ſheweth himſelf, ſeeking unto him by prayer, Pſal. 27.8. And of theſe this is the moſt probable.

That be may have mercy upon us,] He alludeth, as it is thought, to that, Numb. 6.35. (.i.) that he would be gracious and mercifull unto us, forgive us our ſinnes, and multiply his mercies and bleſſings upon us, (upon us) Prophet and people: the Prophet putteth himſelfe amongſt the reſt, as partaker of the ſame miſeries and troubles.

This hath been by your means,] Now the Prophet laieth upon the Prieſts the cauſe of this curſe that is befallen the people: ſome referre this to the former part, ſhewing that they ſhould pray, becauſe they had been in fault. It is true that they ought chiefeſt to ſeeke to turne to God, that are authors of his wrath; But then ſhould this be taken by way of exhortation, not upbrayding. But this is referred of ſome to the latter, ſhewing the reaſon why God will not heare nor accept, becauſe they are authors of this evill, and therefore unfit to pray to God for the reſt. This hath been by your meanes, by your fault hath this evill happened untous; for it is not ſo much the fault of the people, who bring ſuch imperfect ſacrifice to the Temple, as yours who receive them for gaine, and neither reprove the impiety of the people, nor inſtruct their ignorance, as by your office you ought.

Will he] That is, he will not; the Interrogation denies more ſtrongly.

Regard your perſons] will he accept your perſons and faces? To accept ones face is to ſhew himſelfe courteous and gracious to any.

He will give to none of you, nor accept your prayers. That which was ſpoken cloſely by an Ironie, and carried the face of a permiſſion or command, that is now plainly and without figures ſpoken, ſhewing that he rejected both them and their ſacrifices.

Saith the Lord of Hoſts] He that made all in Heaven and Earth, and is ruler over all creatures, the mighty Lord. As it were to meete with the bſe conceit they had of God, preferring every meane man before him.

In the firſt place, of this covert rejecting of their prayers; and firſt of the manner, then the matter. The manner is an ironicall ſpeech, or ſpeech of deriſion.

It is lawfull for the Miniſters of God, Doctrine. and for holy men to uſe Ironies, that is, ſcoffing ſpeeches, deriding taunts againſt the wicked: For ſo is it here by the Prophet. So Elijah. 1 Kings 18.27. And at noone Eliiah mocked them, and ſaid, cry aloud, for he is a God; either he talketh, or purſueth his Enemies, or is in his journey, or it may be that he ſleepeth, and muſt be awaked. Eccleſ. 11.9. Iſaiah 44.12, 13, &c. 1 Kings, 22.15. Now examples are warrants, where precepts be not againſt them.

Becauſe this is a ſpeciall meanes, Reaſ. as to ſhew a mans dereſting of ſuch things, ſo to draw them to the diſliking of ſuch things as they are affected with or dote upon: ſuch ſpeeches often more prevaile, then greater matters, men being more impatient of aſcoffe, then many ſerious reproofes.

This refelleth their conceit, who deny any uſe of theſe things, Ʋſe 1 they deny there are any ſuch things in the Scripture, they ſay they are lyes: they ſay that the Apoſtle forbids them, Object. Ephe. 5.4. neither jeſting. I anſwer, that there is an uſe of them and that in the Scripture, as the former examples prove. Anſw. Neither are they ſuppoſed unfitting the Majeſty of the Scripture: For though it be true that a man ſpeakes one thing and thinkes another, yet the manner of his words and ſpeech doth bewray his minde, and that indeed there is no contrariety; for the hearer may eaſily diſcern his minde. As in that of Michaiah, 1 Kings 22.15. for verſe 16. Ahab diſcerned well his meaning, that he did but ſcoffe at him and his falſe Prophets; ſo that he ſpeakes as he thinkes, not for the very words, but for the matter of the words. Neither makes the place in the Epheſians againſt this, becauſe it forbids ſcurrility, when men ſcoffe and reproach others raſhly, when there can be no edifying of others, or good to the party, but their malice and diſdaine ſhewed, and as well the modeſt and temperate hearers, as the ſufferers are offended; which is that which differeth farre from theſe things; we can not bring theſe within compaſſe of a lye unleſſe we make the Spirit of truth a lying Spirit: And in theſe a man hath no intent to have his words otherwiſe taken then he meaneth them.

This warranteth the uſe of them, Ʋſe 2 as ſometimes our men have done in deriding and ſcoffing at the folly of Papiſts, at their Idols and Idolatrous ſervice, and fooliſh ſuperſtitions; and ever are lawfull to be uſed, when a man doth it not for revenge, or to wreck his anger & wrath upon ſome perſon that is his particular enemie, but to reprove and condemn impious and idolatrous worſhip and ſuch like.

Now for the matter, and firſt for that which is general here in the whole, God will not accept their prayers, that is the thing threatened.

It is a heavy thing, Doctr. and fearefull judgement, that men ſhould pray and not be heard, that they make long prayers to God, but he will be as though he heard not, but reject their ſupplications, and they be as men beating the ayre. It is threatned here: So Iſaiah 1.15. And when you ſhall ſtretch out your hands, I will hide mine eyes from you, and though you make many prayers, I will not heare: for your hand are full of blood. Proverb. 1.28. Then ſhall they call on me, but I will not anſwer: they ſhall ſeeke me earely, but they ſhall not finde mee. Hoſea 8.13. The contrary is promiſed as a bleſſing, and performed as a bleſſing, and acknowledged as a bleſſing. Iſaiah 30.19. Surely a people ſhall dwell in Lion, and in Jeruſalem: thou ſhalt weep'no more: he will certainly have mercy upon thee, at the voyce of thy cry; when hee ſpeaketh he will anſwer thee, 2 Chron 7.14. Pſal. 116.1, 2.

Becauſe it is a manifeſt ſigne that the perſons are out of favor, and he is diſpeaſed with them: Reaſ. 1 for the accepting of their prayer is a proofe of the acceptation of perſon, becauſe he firſt looks to the perſon,In ſacrificiis quae Abel & Cain primi obtulerunt, non munera corum Deus, ſed corda intuebatur, ut ille placeret in munere, qui placebat in corde Cypr. de Orat. Dom. 11. then the prayer; as firſt Abel was accepted, then his ſacrifice. And what can bee more fearefull, though it is not alwaies felt, then to live out of favor with God? If in the diſpleaſure of a Prince, there be danger, more of Gods, to carry Gods marke about with him, as Cain, that he is out of favor.

Becauſe this is the meanes by which all bleſſings are obtained, Reaſ. 2 the key that opens and ſhuts Heaven,Oratio juſti clavis eſt coeli, aſcendit precatio, & deſcendit Dei miſeratio, Aug. ut nihil ſanctū niſi illo ſanctificante, nihil potens niſi illo roborante. Prayer the wall of the City. Ita nihil faelix, nihil anſpicatum, niſi illo proſper ante. Cipr. as Elijah: it opens the right hand of God for bleſſings, ſhuts the left hand from curſings. Now when a man can receive no bleſſing, neither eſcape any curſe, hath no meanes for it, becauſe as good be without the meanes, as when they are not regarded; muſt it not be a heavy thing? Many things befall many men without prayer, if that be no prayer which is without underſtanding and affection; yet are they but common bleſſings, ſuch as are common to them, and other men; yea, creatures unreaſonable and ſenſeleſſe.

Becauſe, as one ſaith, verè novit rectè vivere, Reaſ. 3 qui rectè novit orare;} ſo he can only live well, who can pray well: For as St. Auguſtine out of Saint Cyprian, Quae implenda jubentur in lege, in oratione poſcenda ſunt; but if they can not or ſhall not be heard in praying, where ſhall they have ſtrength to performe?

This noteth the ſenſeleſſenes of many men, Ʋſe 1 who though they pray often, and prevaile ſeldome or never, yet never mourne under it, as under a judgement, ſorrow not much for it. It may be they can mourne that they have not that they deſire, for want of the thing it ſelf, but not that their prayers are not heard. It is that they grieve for, becauſe they receive not from God, but never that their prayers are not received of God; like him that puts up a Petition to the Prince, and is little or not at all troubled that he reads it not, but gives it over to another that will ſmother it; but his griefe is, that he relieves him not; and this appeares, becauſe their hearts deſire any meanes elſe, though never ſo unlawfull, to ſupply that they want, and to give that which God will not grant; and if the opportunity be offered, they will not ſtick to uſe them: as Saul did the witches, things condemned by him before. Secondly, becauſe if thoſe meanes be of force, and by them they prevaile, their hearts are cheared up well enough, little or not at all ſorrowing that he heard them not, not much caring though he did not. Thirdly, if they prevaile not by thoſe meanes, yet never will they returne again to God, nor ſeeke from him, if not the things, yet patience and comfort in the want of them.

To teach the whole Church, and particulars of it, Ʋſe 2 to groane under this, as under a judgement of God, that their prayers are not heard; they aſke and receive not, they ſeeke and find not, they knock, and it is not opened unto them: And yet, they aſked things agreeable to Gods word, ſuch as in their beſt underſtanding are for Gods glory, and their owne good: yea, and their prayers were made in faith, in feare, and with teares, not doubtingly, raſhly and careleſly, for which men had need to pray they bee not imputed as ſinnes to them. I ſay they ought to grieve, not ſo much for the want of the things, as becauſe they are not heard, becauſe their prayers are not received, as David, 2 Sam. 15.25, 26.

And now pray before the Lord,] It is an Irony deriding theſe, but yet inſtructing others; as Michaiah 1 Kings, 22.15. though hee derided Ahab and his falſe prophers, yet he meant to inſtruct good Jehoſaphat. And ſo here, though thoſe were unfit to pray, yet hee teacheth others what is a fit time, and when men ought to humble themſelves; now when judgements were threatned, and at the doore.

Then is it high time, Doct. and full tide for men to pray and humble themſelves, when judgments are denounced and threatned, and are imminent; and not to ſtay till they befall them, and they feele them. So much our Prophet would teach the good, by his Ironicall deriding and ſcoffing of the bad, Zepha. 2.1, 2. Gather your ſelves, even gather you, O Nation, not worthy to bee loved; before the decree come forth, and ye be as chaſſe, that paſſeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you. So is the command, Joel 2.15, 16, 17. ſo hath beene the practice of the Church and Miniſters. In Eſter there they faſt when the Decree was out, before the Execution. Cap. 4.16, 17. So the Prophets, Jer. 4.19. Micha. 1.8. yea, this is manifeſt in Nineveh and Ahab.

Becauſe the Lord ſhall have his end and that he ſeeks for; Reaſ. 1 for he threatens not becauſe he would puniſh, but becauſe he would be prevented in puniſhing: Poenitentiam mavult quàm poenam coeleſtis Pater; Juſt. Mart. Apol. 2. for if he would puniſh, hee could doe it without admoniſhing.

Becauſe it is wiſdome, Reaſ. 2 ever to prevent an evill; if to withſtand the beginnings of an evill, much more to prevent the beginnings. Diſeaſes are with more eaſe prevented, than (when ſeized upon a part) removed.

Becauſe if it be not prevented, Reaſ. 3 it will come; for if he ſpeake, he will doe: He is not as man; 1 Sam. 15.29. and they muſt humble themſelves, repent, and change, or elſe it will not be.

To reprove and condemne the ſecurity of many, Ʋſe 1 who, for all the threatning and menacing of God, yet doe not pray, nor humble themſelves; never take it to be time, till the hand and rod be upon their backs: ſuch as Jeremy complaineth of, Chap. 8.6, 7. I hearkened and heard, but none ſpake aright; no man repented him of his wickedneſſe, ſaying, What have I done? Every one turned to their race, as the Horſeruſheth into the battell. Even the Storke in the aire knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, obſerve the time of their comming; but my people knoweth not the judgment of the Lord: preferring even unreaſonable creatures, and ſilly birds before them, in their kind more wiſe than they. Therefore it is, that they are ready to reproach and deride the Word, ſpecially if the blow come not with it: as Jer. 20.8. and ſay as they, Jer. 23.33. What is the burthen of the Lord? which is in them either from the roote of hypocriſie within their hearts, being alwayes like to Haman, Eſter 6.6. When Haman came in, the King ſaid unto him, what ſhall be done unto the man whom the King will honour? Then Haman thought in his heart, to whom would the King doe honour, more than to me? He thought none to be ſo much in the Kings favour as himſelfe: So they thinke none to be in the favour of God but they; if they ſee any thing upon others, they judge it is juſtly for their ſinnes: as Luk. 13.1. But as for themſelves, they are Gods white ſonnes, they ſhall never miſcarry. Or it is from that truſt and confidence they have in their riches and eſtate, as Prov. 18.11. The rich mans riches are his ſtrong City, and as an high wall in his imagination. They are as Rebells in a ſtrong City well victualled, well armed, and well mann'd, that ſtand out at defiance againſt all threats, and never will ſubmit themſelves; if ever, not till he hath made a breach upon them, thinking he is never able to doe it till it be done: And then, when it is too late, could they be content to doe it; but 'tis their folly and madneſſe, loſing their opportunity of ſubmitting betime.

To teach every one to be wiſe to know his time, Ʋſe 2 when the tyde is full, to humble himſelfe, and betake himſelfe to God: not to ſtay till he ſmite, but when he ſpeaketh; Amos 3.6. When the Trumpet is blown, it is high time to feare; and feare makes men flye either to God, or from God; from him there is no place to be ſafe in, for where can he be hid, that his hand cannot finde him out? It is therefore wiſdome to bide in their place, but to change their manners and minds, ſo may they change the ſentence and thing denounced. Chryſoſt. Hom. 5. ad pop. An. ſpeaking of the Ninevites: Quomodo non mir abile, quod quando Judex ſentcntiam tulerit, per poenitentiam rei ſententiam ſolverunt; non enim urbem fugerunt ſicut nos nunc, ſed manentes ſententiam repreſſere. Audierunt quod aedificia corruerent, ſed peceata fugerunt, non diſceſſerunt quiſ que de domo ſua, ſicut nunc nos, ſed diſceſſit de viâ ſuâ. Chryſoſt. hom. 5. ad pop. Ant. When the Judge gave ſentence, the guilty reverſed the ſentence by repentance; they run not out of their City, but ſtaying there, altered the ſentence; when they heard their houſes ſhould fall, they forſooke not their houſes, but their ſinnes. This ought men to doe, betake themſelves to the Lord, by forſaking their manners, this is a wiſe mans part. Prov. 22.3. A prudent man ſeeth the Plague, and hideth himſelfe; but the fooliſh goe on ſtill, and are puniſhed. But where can hee be ſafe, and be indeed hid, but with God himſelfe? Prov. 18.10. The Name of the Lord is a ſtrong tower, the righteous runneth unto it, and is exalted. God muſt be the ſanctuary to them againſt his owne wrath, Pſal. 32.7. Thou art my ſecret place, thou preſerveſt me from trouble; thou compaſſeſt me about with joyfull deliverance. And in concluſion, this may inſtruct us and our times; God hath ſpoken, the Trumpet hath beene blowne, let us feare, and thinke it high time e returne to him; not deferring, leſt the next thing be the blow and the judgment, when it will be too late. Thinke we of that, Heb. 3.7, 8. To day if you will heare his voice, harden not your hearts. Meeting by this with the voice of Satan,Mihi bodiè, cras Domino: noſce obſecro inimici dolos; ut omnino à Deo averter is, conſulere non audet: novit enim hoc grave admodum Chriſtianis, verùm artibus inſidioſis aggreditur, intelligit autem quemadmodum nos praeſens tempus libenter recipimus, omniſ que actio humana in praeſens contendit & ſpectat: Quamobrem hodiernum tempus nobis furatur aſtutè, & ſpem facit craſtini, poſtquam craſtinum venerit, rurſus malus diviſor ſibi hodiernum, craſtinum verò Domino dari petit. Baſil. Exhortatio ad Bapt. ſaith Baſil, exhort. ad Bapt. who ſaith, Serve me to day, and God to morrow. I beſeech you, be acquainted with the craft of the Enemy; he dares not adviſe thee altogether and preſently to forſake God, (for he knows Chriſtians would not endure that) but he deales craftily, being a Serpent, and ſubtle to beguile, hee ſteales upon us for the preſent, and puts off the next day for God, and when that day comes, ſtill he puts it off to the next. Therefore the Lord, to meet with that, comes thus calling upon us, to day: partly, quia, qui non eſt hodie, cras minùs aptus erit: Becauſe hee that is unfit to day, to morrow will be more unfit; and partly, for that this is the time, leſt judgment doe come upon us, and we have no evaſion; for wee cannot tell what to morrow may bring forth.

Before God.] Though he deride theſe, yet he directs others, and teacheth them, that in prayer they are before the Lord.

They who pray, Doctrine. are before Gods face, and in his preence. If they who heare be, as Cornelius ſaid, Hee and his company were, Acts 10.33. before the Lord to heare one ſpeake in his Name, and him ſpeaking mediately to them, more when they ſpeake immediately to himſelfe. Therefore was the Arke of Gods preſence ever in the Temple, before which they prayed, and from which they received anſwer. Pſal. 84.7.

That he may have mercy upon us.] It is that they were commanded to pray for before, and to require for the people.

In prayer men muſt not aſke what they liſt, Doctrine. but that for which they have a commandment to aſke, and a promiſe to recive.

To reprove all thoſe praiers, Ʋſe 1 & thoſe who frame their praiers not according to Gods will, but their owne luſts and fancies; whatſoever their vaine hearts deſire, that they utter before the Lord, and make their requeſts unto him for it, never regarding whether good or evill, how agreeable or diſagreeable to the word, having their owne affections the rules of their prayers: ſuch prayers they would be aſhamed to put up to men, as they preferre to God, making Chriſt a mediator for them, (if hee will doe it for them) for things they would bluſh to deſire the helpe of man in; ſome praying, as Saint Auguſtine, who confeſſeth of himſelfe, that hee prayed to God to let him live a little longer in his ſinnes; ſo they in their corruptions, deſiring ſtill meanes and opportunities to fulfill their luſts and deſires: Some aſke temporall things ſimply, as they, Pſal. 78.18. who asked meate for their luſt; who importune the Lord to proſper their journey & endeavour for honours, as Balaam, be the means what may be, who have their prayers ſometimes in mercy denyed, as Jam. 4.3. and ſometimes in wrath granted to them, as Pſal. 79.29, 30, 31.

Mercy] That is, be gracious and favourable unto us, and lift up his gracious countenance upon us.

In prayer men ought eſpecially to pray for Gods favour: Doctr. the chiefeſt thing they ought to deſire, is his mercy and loving kindneſſe, 2 Cor. 7.14. this is called ſeeking Gods face.

Becauſe this is the fountain from whence all things elſe come, Reaſ. 1 all good things we receive, for Rom. 8.32. He who ſpared not his owne ſonne, but gave him for us all to death, how ſhall he not with him give us all things alſo? And the cauſe of that was his favor and love, Joh. 3.16. For God ſo loved the world, that he hath given his only begotten ſonne, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life.

Becauſe no temporall bleſſing, aſked neverſo earneſtly, Reaſ. 2 nay, though it be ſought with teares, as Eſan his bleſſing, can be obtained, till a man have his ſinnes forgiven. Hence, Math. 6.11, 12. the petitions are joyned with a copula as inſeparable.

This reproveth their folly and error, Ʋſe 1 who pray more for the things of this life, then for the favor of God, or remiſſion of their ſinnes. 2 Chron. 7.14.

To teach us to pray for temporall things, Ʋſe 2 but ſpecially Gods favor, and the remiſſion of our ſinnes.

For us,] Both Prophet and People; he would bee prayed for as well as the people, acknowledging, as it ſeemeth, thoſe things in himſelfe which he reproved in them, the better to affect them.

No man is ſo excellent in the Church of God, Doctrine. ſo indued or abounding with gifts and graces, that needeth not the prayers of the reſt. This the Prophet ſheweth, that he exempteth not himſelfe, but would be prayed for as others. So Hoſea, 14. ſure including himſelfe. This our Saviour Chriſt ſhewed, when teaching his Church in the perſon of his diſciples to pray, hee taught them to pray one for another, and taught them they had need of the prayers one of another. Math. 6. This is ſhewed by Saint Pauls earneſt requeſt unto them. Rom. chap. 15.30. repeated to the Corinthians, 2 Cor. 1.7. ſo Col. 4.3. 2 Theſ. 3.1. and for the Saints, Epheſ. 6.18.

Becauſe his excellency excludeth him not from the communion of Saints, Reaſ. 1 as the excellency, beauty, or proportion of any part doth not exclude it from the fellowſhip of other members. Now one part of this communion is prayer, one for another.

Becauſe his excellency is imperfect, Reaſ. 2 for here all things are but in part, 1 Cor. 13.9. Therefore he hath need of prayers, as his owne, ſo others, many prevailing more with God then one.

Becauſe the excellency and goodneſſe a man hath, is (as Baſil exhort. ad Bapt. brings in ſome making the objection) The ſaurus ſervatu difficilis, Reaſ. 3 a treaſure hard to be kept. Therefore, as he ſaid, Opus eſt vigilia, wee had need to be more watchfull; and he adviſeth to take three adjutors, Orationem, Jejunium, Pſalmodiam, Prayer, Faſting, and ſinging Pſalmes. Now as for keeping of treaſures a man will uſe other meanes and helpes, and all little enough: ſo in this ſhould he be carefull.

This reproveth thoſe who think they have no need of the prayers of others, Ʋſe 1 but can pray well enough for themſelves; their owne private prayer is ſufficient, they need not the prayers of others, or the publique congregations: as ſome men thinke they have no need of publique teaching, they can inſtruct themſelves well enough with reading of good books at home; ſo for prayer, they can inrich themſelves of themſelves, and need not the helpes of others. If any thinke I wrong men in judging thus of them, I anſwer no, becauſe I judge by their fruit and practice. For when their little love to the aſſembly of the Church appeareth, by their negligent frequenting of them, when prayers are made, and the word Preached, Saint Hierome tels me directly, that ſome thinke they need not the preaching of the Church, ſome not the prayers, but thinke they are able enough to inſtruct themſelves, & of themſelves to prevaile with God: which riſeth commonly, either from ignorance, or knowledge; the ignorance of their infirmities, or the knowledge of their graces, that makes them not deſire the helpes of others; as Moſes tooke Aaron and Hur with him when he went to pray, being privy to his own infirmities. This makes them diſdain others, being puffed up with pride, and ſelf conceit.

To inſtruct every man, be his excellency what it may be, Ʋſe 2 to affect and deſire the prayers of others, of the Miniſters and publique congregations, and the people of God: for beſides that God is in a ſpeciall manner there preſent (the caue why David, and his men ſo deſired the Temple, Pſal. 84.1, 3, 7. So men in deſiring them, ſhew themſelves to delight in the preſence of God, as gracious children in beholding the face of their father) there is much profit to be had by them.Non parvus eſt fructus domine, ut à multis tibi gratiae aguntur de nobis, & à multis regeris pro nobis. Auguſt. confeſſ. 10.4. The benefit is not ſmall, O Lord, that thou ſhouldeſt bee prayſed by many of us; and prayed unto by many for us. For a man ſhall have not only the benefit of the prayers of one or two, but many hundreds; and if one faithfull prayer prevaile much, Jam. 5. how much more many? Thus ſhall he enjoy the communion of Saints, which is a worthy thing; ſo ſhall he better increaſe in the graces & bleſſings received, and keep that he hath for the beſt here, and the moſt perfect muſt not imagine himſelfe to bee already a burning and ſhining light within the houſe of heaven,Sic ardens & lucens nondum in domo ſe eſſe confidat, ubi ſine omni timore ventorum accenſum lumen deportatur, ſed meminerit ſe eſſe ſub dio & utrague manu ſtudeat operire quod portat, nec credat aeri, etiamſi videat eſſe tranquillum; Repentè enim, & hora quae non putaverit, mutabitur, & ſi vel modicum manus remiſerit, lumen extinguetur. Bern. ſer. 3. in vigil. nat. Dom. l. where once kindled there is no danger of any winds to blow it out; but muſt remember that he is yet in the open ayre, and muſt cover and defend the light he carries with both hands; nor be confident, though the ayre ſeeme to bee calme; for ſooner then he is aware, if he take away his hand, his light may be puſſed out, ſaith Saint Bernard.

If the prayers of living Saints bee ſo needfull and profitable, Queſt. & whoſe prayers we may deſire and intreat, why not alſo of dead Saints? why may not their prayers be profitable to us, and we deſire them?

How profitable ſoever their prayers may be to us, Anſw. and how certaine ſoever it may be that they doe pray for us, as ſome think with Bernard. ſer. 2. in vigi. Nat. Dom. that Apocal. 6.10. doth prove it, becauſe of the anſer, verſ. 11. yet to deſire their prayers, as thoſe who are living, is not lawfull, becauſe it is without precept or preſident in the Scripture, becauſe it is againſ reaſon and the Scripture. For firſt, that they know not what we doe; nor heare our prayers, is manifeſt, Iſaiah, 63.16. againe, how ſhould they come to the knowledge of them, they in Heaven, we in Earth, and diſperſed in many ſeverall places? As for the anſwer of the Rhemiſts out of Hierome, againſt Vigilantius, that they are in every place, becauſe they muſt follow the Lambe witherſoever he goeth, Revel. 14.4. if the place be underſtood of them, who imitate Chriſt upon earth, and not of the ſoules departed, as it may be, at leaſt it muſt bee unſtood of all the lect, whereof part are in the Church in the earth; then the concluſion muſt be, they who are upon earth muſt be every where as well as they who are in heaven, which is moſt abſurd. But admit it of the Saints in heaven, how is it poſſible they ſhould be every where? Not at one and the ſame inſtant, they ſay, but ſuch is their motion, ſpeed and agaility to be where they liſt, and their power and will is anſwerable, as ell as the devill can be every where to worke miſchiefe. To which I anſwer, that their compariſon is abſurd, for the Devils by propriety of nature, and the Lords permiſſion, have ſuch paſſage in the wold; So have not the ſoules of the Saints, for they are appointed by God to reſt. Revel. 6.11. and 14.13. What reſt, if they muſt be toſſed up and downe by the breaths of men, ſometime in England, ſometime in France, &c? But ſay they did, how were it poſſible they ſhould heare the prayers of all that call upon them at one and the ſame inſtant, if they be not in many ſeverall places at one and the ſame inſtant? And if it be impoſſible, the prayers muſt needs be vaine. Beſides, if it were not, yet in that which Papiſts give their reaſon for, it is made more abhominable; that is, to make way for themſelves to the favour of God, even as by Nobles and great men we procure acceſſe to the King. Numquid tam demens est aliquis, &c. Is there any ſo mad, ſaith Ambroſe in Epiſt. ad Rom. cap. 1. or ſo careleſſe of his life, that he will give the honour of the King to a Noble man, to procure him acceſſe to him, when he ſhall be guilty of treaſon, when hee commeth before him. And yet they thinke they are not guilty of treaſon to God, who under pretence of ſeeking God by Saints, doe give unto the Creatures the honour of God the Creator, and (forſaking the Lord) worſhip their fellow-ſervants. And though there be (ſaith he) ſome reaſon, why they ſhould make way to a King by his Nobles and Penſioners, becauſe hee is a man, and knows not who are fit to be truſted with the Commonwealth: yet unto the Lord, who knows all things, and knows the worths and worthineſſe of men, there needs no ſpokeſ-man, but onely a holy mind: Thus farre he. But to adde to him, that this thing is without precept in Old or New Teſtament, confeſſed by themſelves. Eccius grants, not in the Old, becauſe the Fathers were then in limbo, (a good reaſon againſt him) and the Iſraelites were marvellous prone to Idolatry. Not in the New, leſt the Gentiles ſhould returne to their Idolatry, and leſt the Apoſtles ſhould be too vaine-glorious and ambitious, if they had commanded it: and ſo a great difference, and ſtrong reaſon why we may pray to Saints living, but not to Saints departed.

Fur us.] He ſeparates not himſelfe from this Church for all the corruption of it in Prieſt and people; hee forſakes not their aſſemblies, but cōmmunicates with them in their ſervice & ſacrifices.

Men ought not to ſeparate themſelves from a viſible congregation or aſſembly, a viſible Church, for the abuſe of it, Doctrine. and the corruption of it, it being not in fundamentalls. As here the Prophet did not, neither read we of any Prophet who left the Church, but in moſt corrupt ages remained there, reproving and threatening them, praying and mourning for them, but not forſaking them. It is that, Ezek. 9.4. they are noted, as St. Auguſtine Obſerveth, that mourne for the corruptions of the time, not who ſeparate themſelves from the Church. In the New Teſtament we find not Chriſt, nor his Apoſtles to forſake the Church, but remaine in it, though marvellous corrupt; teaching, reproving, correcting, mourning for it. So of the Paſtors of the ſix Churches of Aſia; their corruptions noted, and their Angels biding with them. To this purpoſe is that, Hebr. 10.24, 25, 38, 39.

Becauſe no man ought to ſeparate himſelfe from the true Church of Chriſt: Reaſ. 1 Now ſuch is an aſſembly profeſſing the true ſaith, notwithſtanding other coruption; for as holineſſe, if it might be ſuppoſed without true ſaith, cānot make a true Church, but falſe doctrine and errour in the foundation overthrows it for being a Church: So è contrà, corruptions in manners cannot make it no Church, when true faith is taught and maintained.

Becauſe ſeparation and excommunication from a particular Church, is the moſt heavy and greateſt cenſure of the Church; Reaſ. 2 which as no man ſhould incurre by his evill behaviour, ſo no man ought to inflict upon himſelfe for the corruptions of others, who happily deſerve to be ſeparated themſelves.

To condemne all thoſe who withdraw themſelves from our aſſemblies, becauſe of corruptions amongſt us, Ʋſe 1 crying out of thoſe who will remaine among them, to the benefit of the good that is there to be had. But to ſuch an one I ſay, as Auguſtine anſwered Petilian, That he did not well to leave Chriſts heape of Corne,Non habes quod objicias, fiument is Dominicis paleam uſque ad ventilationem ultimam ſuſtinentibus, à quibus tu nunquam receſſiſſes, niſi levior palea vento tentationis, & ante adventum ventilatoris avolaſſes. Aug. cantr. Petilian. Cap. 1.18. becauſe the chaffe was in it, till the great winnowing day; and that he ſhewed himſelfe to be lighter chaffe, driven out by the wind of temptation, that flew out before the comming of Chriſt the winnower. What folly is it for a man to leave the Jewells and Plate in the Cold-finers ſhop, becauſe to the Iron tongs and black coals? What warrant have they, when as Noah left not the Arke for all the uncleane beaſts?

To teach every man not to be ſo offended for the corruption of the times, Ʋſe 2 as to ſeparate himſelfe from the Church for them.Si amarent pacem, non diſcinderēt unit atem. Aug. contr. lit. Petiliani, lib. 24. broken unity, ſaith Auguſt. And in another place, A veſſell of honour ought to tolerate thoſe things that are vile,Vas in honere ſanctificatum, debuit tolerare ea quae ſunt in contumelia, nec propter hoc relinquere domum claritatis Dei, ne vel vas in contumeliam, vel ſtercus projectum de domo ſit. Aug. contr. epiſt. Parm. lib. 3.5. and not therefore to forſake the houſe of God, leſt himſelfe be caſt out as a veſſell of diſhonour, or as dung. That certainly which is, 1 Cor. 5.13. Put away from your ſelves the wicked perſon, is to be underſtood of thoſe who have authority, which if they exerciſe not, is their ſinne, not mine, or thine: Shall I forſake the good, and the Church where I may be ſafe, for their evill? Nec quiſquam ſine conſenſu cordis ſui ex ore vulneratur alieno. Let no man then ſeparate himſelfe; for why ſhould a good, pure, and ſound member ſeparate it ſelfe from thoſe that are corrupt, and cut it ſelfe off, both to make the whole worſe, and to loſe to it ſelfe the good it might have by abiding?

For us.] The Prophet who had the leaſt hand in the ſinnes, and was the leaſt cauſe of the burden, he feares, and as it were mournes, and ſeeketh how to avoid it, when the Prieſts, who were the cauſe of it, are ſecue and careleſſe.

It often falls out, Doctr. that the faithfull mourne, and feare the plagues they foreſee, when they who have deſerved them, ſleep ſecurely, and rather provoke God ſtill; Mich. 1.8. Therefore will I mourne.

This hath beene by your meanes.] Here is the reaſon why God will not accept their prayers, becauſe they are authors and principall cauſes of the evill and ſinnes amongſt them.

The prayers of hypocrites and wicked men, Doctrine. whether Miniſters or Magiſtrates, or private men, whether ſuperiours, or inferiours, cannot be profitable to the Church, nor others for whom they pray, nor accepted of God. This is manifeſt here, as alſo by that, where the prayers of the wicked are rejected, with divers ſuch places. This the Lord taught, when in his Law he commanded that the Prieſt ſhould firſt offer for himſelfe, Levit. 4.3. and Heb. 5.3.

Becauſe they are not profitable for themſelves, Reaſ. 1 neither ſhall be accepted; much leſſe for others. Not for themſelves, Iſaiah 1. and 66.

Becauſe they are in Gods ſight abhominable; Reaſ. 2 Prov. 15.8. ſuch cannot prevaile with him.

Balaam prayed for the people of God, Object. and was heard for them, and yet he was a wicked man. Numb. 23.19, 20.

A truth it is, Anſw. St. Auguſt. ſo anſwereth Parmen. contr. Epiſt. Parm. lib. 2. cap. 8. proving they ought not to ſeparate themſelves, as they taught, becauſe men are pollured. But for the example, I think we may ſay, Balaam was not heard, ſaving his judgment, becauſe he certainly never prayed; hee did propheſie indeed in a certaine former of prayer; therefore that ſpeech of his is accounted a bleſſing, becauſe he did ominate and foretell happy things which would befall to the people of God. But he never prayed indeed, for his heart went againſt it, it was utterly againſt his will; who for the wages of Balac, would rather have deſired to curſe; onely hee was compelled to it by the Spirit of God. Therefore he was not heard, which prayed not; but the Spirit of God, which in the good worketh the affections, and ſuggeſteth words, did onely put ſuch words into his mouth, for any good that ſhould come by them to the people of God, as for the terrour and deſtruction of Balac, who had ſet himſelfe againſt the people of God, to ſhew him, tha not they before him, but he ſhould fall before them.

This ſheweth the folly and the vancity of the reaſon of ſome Popiſh and Popiſhly affected, who plead for lenity, Ʋſe 1 connivence, and impunity, becauſe the King and his Children, the Realms and Dominions may enjoy ſo man prayers from them unto the Lord; their Jeſuites, and Prieſts, and all would pray for the State. The Argument is of force, to urge a State to uſe kindneſſe, and to intreate lovingly, and to ſpeake comfortably unto thoſe, both Miniſters and people that are truely religious, as Darius did well conceive it. Ezra 6.9, 10. And that which they ſhall have need of, let it be given unto them, day by day; whether it be young Bullocks, or Rams, or Lambs for the burnt offerings of the God of Heaven; Wheate, Salt, Wine, and Oyle, according to the appointment of the Prieſts that are in Jeruſalem, that there be no fault; that they may have to offer ſweet odours unto the God of Heaven, and pray for the Kings life, and for his ſonnes; for they often ſtand in the gap, and keepe away much evill, yea, they prevaile for much good. One of theſe is better than a multitude of others, (as Chryſoſt. of wicked and godly, Hom. 26. ad pop. Ant. as one precious ſtone is better than a thouſand pibbles) And that breeds but confuſion and ſubverſion of all, when we deſire multitudes, as they doe in Theaters, and not an honeſt and good multitude. It is, I ſay, of force for the good, but not for theſe wicked hypocrites and treaſonable Prieſts and Jeſuites, and all ſuch, ſpecially underſtanding Papiſts, who have given up their name to Antichriſt, whoſe prayers cannot profit the King and State; who if they pray, pray but as Balaam bleſſed Gods people, againſt their hearts; who if they could pray with their hearts, yet ſhould never prevaile, nor be accepted, being as they are. And to them wee may uſe that of Tertul. Apolog. cap. 34.Eſto religioſus in Deum, qui vis eum imperatori propitium. Tertul. Apolog. cap. 34. Be thou religious towards God, who wouldeſt have him to be favourable to the Emperour.

This teacheth the fearefull caſe and condition of that Church and State, Ʋſe 2 where they who ſhould ſtand in the gap & breach before him to turne away his wrath, leſt he deſtroy them, are men themſelves who provoke Gods wrath; of whom it may be ſaid, as Ezek. 13.4, 5. O Iſrael, thy Prophets are like the foxes in the waſte places; yee have not riſen up in the gaps, neither made up the hedge for the houſe of Iſrael, to ſtand in the battell in the day of the Lord: undoubtedly that State muſt expect a judgment from God, beſides that it is one it ſelfe, when God takes away good men, ſuch as were the Charets and horſemen of Iſrael, their defence and preſervation, who prevailed more by their prayers, as Moſes, Exod. 17. then all the Hoaſt did by their ſpeares; ſpecially when their ſucceſſours are wicked and prophane men, that provoke God to wrath by their wicked lives. It goes hard with the Church when her good Prophets are by God forbidden to pray for it, as Jer. 14.11. But yet if they remaine with them, though they cannot prevaile at one time, yet they may at another; but more hard when he takes them away, when they are without hope of having them to ſtand up for them againe; but worſt of all when they are ſuch as are of lewd life, who thereby provoke God againſt them. Therefore theſe both ſhoudl bee mourned for, the loſſe of the one, and the ſucceſſion of the other: for the former are, as the King ſaid, the Charets and the horſemen of Iſrael, the latter are the Charets and horſemen againſt Iſrael; for not being with it, they are againſt it: of good Miniſters we may ſay, as Pſal. 127.4, 5. as are the arrowes in the hand of the ſtrong man, ſo are they who are her good Miniſters: bleſſed is the Church that hath a quiverfull of them, here is her proſperity and peace; hence is the ruine and overthrow of her Enemies. And on the contrary may we ſay of wicked Miniſters, whoſe prayers ſhall never be heard for the Church, but rather againſt it.

This granted, then have we a warrant to ſeparate our ſelves from the Church or congregation, Object. where a wicked Miniſter is, for why ſhoudl we joyne with a Miniſter that God will not heare?

The Donatiſts made the ſame objection to Auguſt loco praedicto, to which the ſumme of his anſwer is, that when they pray with the congregation, they are heard, though for their own wickedneſſe they deſerve to bee rejected, becauſe of the piety and devotion of the people who joyne with them; whence I collect, that though the Miniſter ſpeake the words, yet they are not his prayers only, but the prayers of the Church: As in an other caſe, though the Miniſter deliver the ſignes, yet it is not his ſacrament, but Chriſts, and ſo may be profitable, notwithſtanding the corruption & inſufficiency of the Miniſter; ſoin this. For this muſt be underſtood, that in the congregation ſome one muſt conceive a prayer for all the reſt, leſt in a multitude there ſhould be confuſion and tumult, if every one ſhould in his own words utter his prayer in the Church; therefore the Miniſter he is the mouth of the Church. If he be a faithfull one, he ſhall bee heard together with the Church; if otherwiſe, not he, but the faithfull people, who ſpeake to God by his words. But you will ſay then, what loſſe have we if the Miniſter be wicked? I anſwer, many wayes, becauſe the corruption of men is ſuch, that as they like the Word and Sacrament worſe, becauſe they diſlike him that brings them, and finde not ſuch joy and comfort in them, as by his hands they like; ſo they cannot bee, nor are not ſo affected to joyne in prayer with a man they like not, or thinke not well and reverently of, to whoſe perſons they have juſt exceptions, ſo their prayers are not as they ſhould be, neither he with that ſpirit and affection utters their petitions to God; which might affect their hearts to more zeale in prayer. Beſides, they want the benefit of his prayers in pivate, who ſhould mourne for them, and pray for them, when they are following their neceſſary affaires, or their convenient pleaſures, or are living in their ſins; be a Moſes, to hold up his hands for them, a Job, to ſacrifice for them, as Jer. 13.17. or as Paul, Act. 20.31. All which a good and faithfull Miniſter will doe, but hee that is not, will be as careleſſe and ſecure as he can be, and never doe it, or if he ſhould, yet not be accepted.

This hath been by your meanes,] the ſinnes of the people are imputed to the Prieſts, becauſe they taught them not better, nor reproved them of this, ante, verſe 7.

Will hee regard your perſon,] Hee will not; your office and place and dignity in the Church, ſhall not make him receive your prayers.

As God to elect and call men, Doctrine. and to give them the promiſes and poſſeſſion of Heavenly things is moved by no outward priviledge or dignity of the fleſh; ſo to heare their prayers, and to accept their ſervice, is he not moved by any dignity of perſon, any vertue of place of office, nor by outward priviledge, if faith and holineſſe of life be wanting: here it is apparent in theſe Prieſts, not accepted for all the dignity of their office, Cain was the firſt borne, and had that priviledge, yet for all that God received not his offering, but Abels, Gen. 4. ſo betwixt the Phariſe and publicane, Luke 18.10, &c. as betwixt the rich men and the widdow. Marke 12.41, 42, 43.

Becauſe he is no accepter of perſons, Acts, 10. that is, Reaſ. 1 for any outward thing; for he accepts for inward. It is borrowed from Judges, who being corrupt are ſwayed not with the uprightneſſe of the cauſe, but with the perſon, his place, his honor, his riches and ſuch like, which being denyed in God, ſhewes why he accepts not the wicked.

Becauſe he looks not as man looks, Reaſ. 2 upon outward things.

This will ſerve to check a corruption in our times, Ʋſe 1 and not in ours onely, but that which hath ever beene in all ages; great men, nobles, and Princes, wealthy and worſhipfull perſonages perſwade themſelves, & ſo are ſoothed up by their flatterers, that a little thing from them is greatly accepted of God; a few cold prayers, a little devotion, a carleſſe hearing, ſhall be accepted from them, though they never trouble themſelves for the true feare of God, and to worke righteouſneſſe: whereas firſt, in reaſon, there is more due to God, where he hath given more. But why ſhould he accept leſſe from them? becauſe they are great; as if he were an accepter of perſons, or as if they were or could be great in reſpect of him.

Let no eſtate hinder a man from this ſervice, Ʋſe 2 for the beſt excuſeth not, the meaneſt makes us no leſſe acceptable.

VERSE X.

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 Hoſts, neither will I accept an offering at your hand.

WHo is there among you,] Here is the rejecting of them and their ſacrifices threatened, which is the maine point in the verſe; but in the former part, as divers of the learned doe ſo take it, he returnes unto his former expoſtulation, reproving the prieſts for their ingratitude and corruption of his worſhip. And then it will be read, who is there among you that will ſhut the doores: or doe you kindle fire on my altar for nothing? And ſome expound it, that the Prieſts would not ſo much as ſhut the doores till they had their wages payed; others, that they did nothing in Gods ſervice, but they were rewarded for; God arguing their unthankfulneſſe to him, by his bounty to them. But others take the words as they are here read, both more agreeable to the originall, as alſo more ſquaring to the preſent matter, to ſhew how he rejected them and their ſacrifice, when he wiſheth that ſome body would ſhut the doores of the Temple, or that they would offer none at all, and ſo keepe out the Prieſts that they could not come to ſacrifice any thing upon his Altar, which he did ſo diſtaſte and diſlike: and ſo it is; I would rather you ſhould not offer at all, then as you doe.

For the particular words. And kindle not fire upon mine Altar. q.d. that yee might not come to offer upon mine altar, kindle not my altar, ſo in the originall, a Metonymia. In vaine] id eſt, to no end, the word ſignifieth, freely, Job. 1.9. for nothing, ſo unjuſtly without cauſe; Pſal. 69.5. ſo ſcotfree, without puniſhment, Prov. 1.11. to no end or purpoſe. Job. 2.3. Pro. 1.17. ſo here.

I have no pleaſure in you] The former is a wiſh, this is the reaſon of the wiſh. All is in vaine, and to no end, becauſe I like not you, and will none your ſacrifices, he ſhews that he eſteemed not theſe offerings, not from the nature, but from the minde of him who did offer them. If he were indued with piety and holineſſe, God would accept his offerings and ſervice; If otherwiſe, God would take no delight in them for all their offerings.

Neither will I accept an offering at your hands,] Theſe offerings he ſimply refuſeth not, being things he had commanded, but becauſe they were offered by them, qd. I am ſo farre from accepting at your hands theſe corrupt and imperfect ſacrifices, that if they were never ſo perfect and agreeing to the lawes of men preſcribed, yet I would not accept; you pleaſe me not, your gifts and offerings cannot be accepted of me: here is firſt a wiſh, and the reaſon of it; he wiſhed that they would offer no ſacrifices to him at all, rather doe him no ſervice, then doe it as they did.

The Lord had rather have no ſervice done unto him of the ſonnes of Men, Doctrine. then to have it done careleſſely and negligently, corruptly, and not as he hath commanded it. So is it manifeſt from this place, as from that, Iſaiah, 1.11, 12; 13, and 58.1, 2, and 66.3. Math. 7.22. and 6.1, 5, 16.

Becauſe this argues contempt of God, and, as we may ſpeak, Reaſ. 1 of his perſon, yea often times more contempt, then not to doe the works of his ſervice at all; for where any man is duly reſpected, either for love or feare, there the duties and offices to bee performed unto him are done, neither negligently nor careleſly; as the child that honours his father, the ſervant that feares his maſter, doe with all diligence and care their dutyes: Where they are done coldly or curſarily, there is not the reſpect of the perſon that ſhould be. Againe, dutyes may be omitted without contempt, as of ignorance, not knowing what a man ought to doe, of infirmity or an erronious conſcience, becauſe hee thinks he may not doe that, which he can not doe in all perfection; But to doe them careleſly, and that wittingly with corruption, can have no ſuch excuſe, and ſo more contempt.

Becauſe the Lord hath no need of the ſacrifice and ſervice of men; a man cannot be profitable to him, Reaſ. 2 as hee may be to his neighbour. It is nothing to him that thou art righteous, that thou prayeſt, or performeſt any other ſervice unto him; Job 22.2. May a man be profitable unto God, as he that is wiſe, may be profitable to himſelfe? therefore he, as a rich King, values not the gift, but the mind of the giver; he looks more to the manner of doing, than the deed; he reſpects more the heart, than the hand; the inward affection, than the outward action. No marvell then if he had rather have nothing, than careleſly and corruptly done. And this made him eſteeme more of the Widows two farthings and mytes, than of the rich mens treaſure.Deus puram magis conſcientiam exaudit, quàm preces. Auguſt. contr. lit. Petil. Donat. lib. 2. cap. 53. God rather heares a pure conſcience, than prayers.

Phil. 1.15, Object. 16, 18. better Chriſt be preached any wayes than not at all.

It is better in regard of others, Sol. who have the benefit of it, and to whom by ſuch leaden and ſtony conduits God conveyeth the water of life, as a Gardener doth water to his plants: but it is not better in regard of them who doe it, for it maketh their condemnation more grievous. Judas preached condemnation to himſelfe, and yet no doubt converted ſome, as the reſt did. Noah was glad he could get ſome to build his Arke, himſelfe and his ſonnes being no workmen fit for it, but it profited them not a whit that built it; as good never have done it.

This may teach us what to judge of our Church-Papiſts, Ʋſe 1 who for feare of law, avoiding of loſſe, for eſcaping of impriſonment, doe reſort to our congregations, without conſcience and care, they are worſe than thoſe who doe refuſe to come, than open recuſants: for if to come to Church for a ſhew, to prophane Gods worſhip, and to doe it raſhly for ſiniſter reſpects, and in hypocriſie, be worſe than not doing, then they are greater offenders in comming, than others in abſtaining. The Shechemites were greater ſinners with Hamor and Shechem his ſonne, in taking the Sacrament of Circumciſion for profit, and ſatisfying their pleaſure, and to make a prey as they thought of Iſrael, Gen. 34. than the other Gentiles who refuſed it. So in this; they come to Church for advantage or profit, or ſaving of that they have; then is it better they ſhould not come at all. Nay not ſo, but it is leſſe e vill, not more good. The goodneſſe is, that they labour to be inſtructed in that they ought, and to know how they ought, and to endeavour to come with care and conſcience, as is required. In the meane time hee that abſtaines, and comes not, is leſſe evill than he that doth come careleſly, &c.

Why then ſhould Magiſtrates compell men to the ſervice of God, Object. when he ſhall make them ſinne, and ſinne more than if they abſtaine?

The Magiſtrate may not compell any man to doe evill, Anſw. that is a thing ſimply forbidden of God; but hee may compell a man to doe that which he may ſinne in doing of it. Things that men doe are of three ſorts: good, and commanded; evill, and forbidden; indifferent, and neither commanded, nor forbidden of God. In this laſt the Magiſtrate ought to have a ſpeciall and tender reſpect to the conſcience of his ſubject, though it be erronious, ſpecially when they are things of no moment, the doing of them little profits the Church, or Common-wealth; and the omitting of them doth prejudice it nothing at all. For the other,Ad fidem unllus eſt cogendus invitus, ſed per ſeveritatem, into & per miſericordiam Dei, tribulationum flagellis perfidia caſtigari. Auguſt. contr. lit. Petil. lib. 2, cap. 38. And againe, Si quae igitur adverſus vos leges conſtitutae ſunt, non bene facere cogimini, ſed malè facere prohibemini. Ibid. he is not to reſpect the erronious conſciences of men, as not to ſuffer them unpuniſhed for evill doing, though they ſhould pretend conſcience in it; ſo is hee not to abſtaine from compelling them to that which is good: for, that evill is adjoyned to it, it is not his fact that commandeth, but comes from their infidelity and corruption who are commanded, of which he cannot be accuſed, when he hath carefully endeavoured, that they be duely and rightly inſtructed and informed: for when he may ſay, the things I require are commanded in the Scriptures, I have done my beſt endeavour, that you may know the truth, and not periſh; and I will not ceaſe for hereafter to perſwade, and exhort, and command you; doe you need the Scriptures? conferre with the Miniſters, pray God to open your eyes; he hath then done his part.

This teacheth the fearefull condition of ſuch as onely doe and performe the ſervice of God, Ʋſe 2 but marvellous careleſly and corruptly; they heare the Word, they make prayers, they receive the Sacrament, but they are no more acceptable unto God, than if they did them notat all. God ſaith unto them, as a Father to his Child, and a Maſter to his ſervant, ſeeing them ſcambling over their duties and buſineſſe without care and reſpect, I had as leeſe you did them nor at all. Now what would we think of him that ſhould never pray, never heare the Word, never receive Sacrament; would not every one thinke hee is an odious man to God? verily ſuch, and more odious, if it may be, is every one that doth theſe, but without care of courſe, without conſcience; they heare the Word, but without profit: God had rather have them away, than come to Church to deride his Word, to ſleepe or talke, there to prophane his worſhip. So they pray, but not with their hearts, but with their lips; their hearts are taken away with their pleaſures, profits, and delights. As Hoſea 4.11. he eſteemes of them as well when they pray not; they receive the Sacrament, but without preparation, without underſtanding what they doe, moſt unworthily they intrude themſelves to the Table of the Lord; God had as liefe have them away, their roome were as acceptable to him as their thronging, as his without the wedding-garment at the feaſt of the King. Matth. 22.

This is their fearefull condition; he that heares, is as though he heard not; he that prayes, as though he prayed not; he that receiveth the Sacrament, as though he did not; and ſo of all the ſervice of God, he is as acceptable to God in not doing them, as he is in doing, and è contra, as odious.

Then a man had as good not doe at all? Object. and ſo while you reprove one thing, you open the gap to another, from careleſſeneſſe to prophaneneſſe?

If any man doe gather ſo, Anſw. it is his collection, not my aſſertion; he, like a Spider or Toad, gathered venome and poyſon from ſweet flowers and wholeſome herbs. If a Maſter ſhould tell his ſervant doing his buſineſſe negligently, that he had as lieve he did it not, Will he reply then, he will not; if he doe, ſhall he not for ſuch contempt be beaten with more ſtripes? Nay, a ſervant that would avoid that, and receive any wages and reward, will ſeeke to correct his errour, and reforme his corruption: ſo in this.

This ought to inſtruct us that have any deſire to be accepted in our ſervice of God, Ʋſe 3 and not to be rejected, as if we did neglect it altogether; to doe it with all care and diligence, and in the beſt manner that may be: doe we muſt. And then not to loſe our labour, and have no reſpect nor reward, we muſt endeavour to doe them as they ought to be done: heare with an honeſt heart, to profit; pray with a fervent ſpirit, to prevaile; uſe the Sacraments in knowledge and due preparation for them; theſe and all other parts of his ſervice as he requireth; elſe we are in a ſtrait, as the Lepers were. 2 King. 7.3, 4. without the walls of Samaria, if they enter the City there is death, if they ſit ſtill, there is death alſo: So we, if we doe not, we diſpleaſe; if we doe, and not as we ought, we diſpleaſe alſo. They had a third way to goe out to the enemies, wherein their difficulty was the greateſt; but we have a third, wherein our comfort is the moſt, to doe them as he requireth of us.

But ſome will object, Object. who is ſufficient for theſe things? And this is but a cold comfort in a thing, that no body can doe, and therefore we were as good to doe nothing at all; for who can doe things as he requireth?

I anſwer, Anſw. we have a mercifull God to deale with, who in Jeſus Chriſt accepteth our affections for actions, our beginnings for perfections. 2 Cor. 8.12. And upon this ground we muſt doe our endeavours, to doe it in the perfecteſt manner that we may, that we may be accepted, and not abſtaine. It is a rule indeed in matters indifferent which are left to our choiſe, to refraine from them, becauſe our weakneſſe will bring forth ſome ſinne in the doing of them; As in exerciſes and recreations, when they cauſe us to ſweare, curſe, fret, and loſe our time: But in other things for which there is a commandement, and our own experience teacheth that we cannot doe them, without defects and infirmities, (As we cannot heare the word with that faith we ought, but wandring thoughts, and ſometime envious, covetous, ambitious deſires creep into our hearts,) yet muſt we doe, and not abſtaine, our imperfections hinder them from being perfectly good but not from being accepted, while we condemne our imperfections, and deſire to doe better. And as the high Prieſt, Exod. 28.38. did beare the iniquity of the holy things; ſo though our holieſt offerings and works of righteouſneſſe have defects & wants, blemiſhes and ſtains of our corruptions, our high Prieſt Chriſt Jeſus will acquit us of them, and procure us favour and acceptation in the ſight of God.

I have no pleaſure in you,] The reaſon of his wiſh why he could deſire they rather ſhould not doe him ſervice, then doe it: and this carrieth the contrary, I diſlike you, I am angry and diſpleaſed with you, remaining in your ſinnes and corruptions.

The Lord hath no pleaſure in ungodly men, Doctr. ſuch as commit and continue in ſinne, and tranſgreſſion of his law, but he is angry and diſpleaſed with them; ſo is it here, Pſal. 5.4. for thou art a God that loveſt not wickedneſſe, neither ſhall evill dwell with thee, and Hebr. 10.38. 2 Sam. 15.26. hence it is that he is compared to a conſuming fire, even to his owne. Deut. 4.24. Therefore to ſhew his anger, towards thoſe who ſhould tranſgreſſe, how great it is, when he gave the law he deſcended with fire, and the whole mountaine burned about him.

Becauſe the Lord hates iniquity, Pſal. 45.7. Reaſ. 1 now then as Men who hate any liquor, doe diſlike the veſſell that it is in, for it; yea ſometimes grow to hates and abhorre it: ſo the Lord hating ſinne, diſlikes the ſinner, yea ſometimes growes to hate him, Pſal. 5.5. not the nature he made, nor the man, but the wicked man: becauſe ſinne cleaves ſo faſt to him, as they cannot be barted: As when the ſent will not out of the veſſell, he hates both,Deus odit iniquit atem, it aque in aliis eam perimit per dawn ationem, ut in repnobis; in aliis adimit per juſtificationem, ut in electis. Auguſt. ad Simplicianum lib. 7.} quaeſt. 2. Col. 6 30. Tom. 4. as Saint Auguſtine ſaith, God hates iniquity therefore in ſome he deſtroyes it by damnation, as in reprobates; in others he takes it away by juſtification, as in the elect.

Becauſe as every one delights, and takes pleaſure in his like, Reaſ. 2 which makes the Angels rejoyce at the converſion of a ſinners; And men rejoyce, and account it a glorious thing to have children like themſelves, and take the more pleaſure in them, when the ſucceſſion is like to prove like: ſo God in thoſe that are moſt like him, becauſe, ſaith Cyprian, then the divine gentry by their actions and practice may become more famous. Then muſt he be diſpleaſed with theſe, becauſe they grow more unlike him, and like to Satan his Enemy.

Anger then ſimply in it ſelfe is not a ſinne, Ʋſe 1 but as it is mixed with other perturbations and vices, ſeeing God is angry. As Chriſt was often and very vehemently, John, 2.13, 14, 17. and whenſoever he corrected and reproved ſinne, he ſhewed himſelf in his words very angry, Mat. 23.13. ſo hath Moſes, the Prophets, Apoſtles, and all the Saints: Therefore Lactan. ſaith, ſine irâ peccata corrigi non poſſe, ſinne cannot be corrected without anger; for the ſight of ſinne is ſo horrible in it ſelfe, that he that is a good man cannot but be offended, moved and angry with the ſight of it. And he that is not moved at it, either allowes it, or doth not much deteſt it, or is willing to avoid trouble in correcting of it; hence the repreſſing of anger is a ſinne, being a great ſinne not to repreſſe, and that irefully, the ſinnes which are under our charge;Quaſi gladio aciem, ſic menti noſtrae irae acumen impoſuit, ut eo cū oportet utamur. Chry. ho. 6. de laudab. Paul. as old Ely: for God hath given anger to the ſpirit of man, as an edge to a weapon, that when 'tis needfull we may uſe it, ſaith Saint Chryſoſtome. This then we ought to doe, imitate theſe examples, and be angry with ſinnes, and correct them to our power: but Ephe. 4.26. this place doth not ſimply forbid anger, but corrupt anger, by which we offend God: Now anger is vicious and corrupt; Firſt, if a man be angry raſhly, for no cauſe, or for ſmall cauſe, Math. 5.22. Secondly, if a man be angry for private injuries, not for them as they are ſins offenſive to God, but injuries to himſelfe: Thirdly, when the anger that ſhould be againſt the ſinne, is againſt the perſon, and turned to his brother; and this is that there forbidden: and it is thus underſtood; be angry, but not without juſt cauſe; be angry, not for private injuries, but vices, as they are againſt the law of God: Finally be angry, not with your brethren, but with their corruptions, and this is hence warrantable.

Seeing God will be angry with all, Ʋſe 2 both elect and reprobate for their ſinnes, and moſt diſpeaſed with them; This ſhould perſwade us not to be ſecure, but to paſſe our lives in the feare of the anger of God: To this one thing bend wee all our endeavours and powers, that we ſinne not, and ſo provoke the anger and diſpleaſure of God; for of this wee may be ſure that Gods word ſhall be fulfilled. Pſal. 89.31, 32. If they break my ſtatutes, and keep not my commandements, then will I viſit their tranſgreſſion with a rod, and their iniquity with ſtroakes: wrath and diſpleaſure followes the ſinner, as the ſhaddow the body. But if God ſpare, and be not angry, that is, ſhew it not, Magna eſt ira non iraſci; 'tis a ſigne of greater diſpleaſure: The maſter that reſpects his ſervant corrects him for a ſmall fault; if he let him alone,Chryſoſt. in Mat. ho. 17. it may be thought he doth it till great faults bee joyned to it, land he may either puniſh more, or caſt him out of his houſe: ſo in this.

Neither will I accept an offering at your hand.] Becauſe he is diſpleaſed with them, therefore he will not accept their offerings, nor their ſervice and prayers.

The perſon of a man muſt firſt pleaſe God, before his prayers, Doctrine. his offerings, or any worke that he doth can be pleaſing or acceptable to him. That is, before reconciliation & juſt ſication they are unaccepted. It is hence manifeſt, becauſe he rejecteth their offerings, being diſpleaſed with their perſons hereto belongs that, Ge. 4.4. & that Prov. 15.8. The ſacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him. Hence Iſaiah, 1.13, 19. 1 Pet. 2.5. And yee as lively ſtones hee made a ſpirituall houſe, an holy prieſthood, to offer up ſpirituall ſacrifices acceptable to God by Chriſt Jeſus, Hebr. 13.16.

Becauſe all workes are made acceptable to God by faith, Reaſ. 1 as all things are made pleaſing to men by the light; ſo Chryſoſt. and without it nothing is; Hebr. 11.16. Now faith is that which makes the perſon accepted; for by it we are juſtified; Rom. 5.1. and made the ſonnes of God. Rom. 3.26.

Becauſe before they are ſtrangers, Ephe. 2.19. yea and enemyes, Reaſ. 2 Rom. 5.10. now things done by ſtrangers are not greatly gratefull, but by enemies they altogether diſtaſte us.

This confuteth the Papiſts, who make good workes the cauſe of our juſtification and reconciliation to God; when, Ʋſe 1 as they can not be good, ſo they cannot be acceptable before we be reconciled and acceptable in his ſight. How doe they then juſtifie us and reconcile us? for that which muſt juſtifie and reconcile another, muſt needs it ſelfe be in favor; for as that is true of S. Auguſtine, Opera non praecedunt juſtificandum, ſed ſequuntur juſtificatum, So that is as true, whenſoever they come they are not acceptable in themſelves, becauſe they are imperfect, our evill works are perfectly evill, and ſo deſerve to be caſt out of favour; but our good works are not perfectly good, and ſo cannot procure favor of themſelves. Object. If any object, as ſome of our Papiſts ſticke not to doe, that we are juſtified by works, becauſe by faith, for faith is a worke; I anſer, faith is not our worke, but Gods in us. John 6.29. Againe, Anſw. though having received faith we doe beleeve; yet it is not faith, or the worke of it, that doth juſtifie us, but the righteouſnes of Jeſus Chriſt apprehended by faith: for as a hand that hath taken a treaſure doth not inrich us, but the treaſure; and it is not the mouth receiving the meat, but the meat that doth nouriſh us; ſo in this. And being thus juſtified then we work, and our works are acceptable, becauſe we are firſt accepted in Chriſt.

To ſtirre up every man to the tryall of his eſtate and himſelfe, whether he be indeed reconciled to God or no, Ʋſe 2 whether juſtified or no, that if he be not he may labor and endevor to be; becauſe while he is in that condition, whatſoever things he doe, as they are but ſplendida peccata, Auguſt. ſo they are altogether unacceptable to God, whether he heare, or give, or receive, or pay; a heavy condition of a ſervant, that doe what he can, yet he can not pleaſe.

But happily thou art deſirous to know whether thou art reconciled or not; Queſt. and if not, how to come by it.

I anſwer thee, Anſw. if thou haſt true faith, then ſhall this be like the fait, 2 Kings 2.21. which healed the ſpring of waters; and of it may be ſaid as there.

This comforts God children, Ʋſe 3 who are juſtified in Jeſus Chriſt, and ſo accepted in his ſight, their works, their ſacrifice and worſhip liketh him, howſoever they are done in imperfections, and in many great weakneſſes and are not ſo fully with their whole foule, minde and heart, as they ſhould be; but carry the touch of mans corruption, and are not able to abide the ſtrict and ſtreight judgment of God; yet becauſe they proceed from them who are accepted in Chriſt, they pleaſe him, and the imperfections are pardoned in Chriſt, and they taken for pure and holy. Prov. 15.8. 1 Pet. 2.5. As a little thing done of a child is more acceptable, then much done by a ſervant.

VERSE XI.

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 bee offered unto my Name, and a pure offering: for my Name is great among the heathen, ſaith the Lord of Hoſts.

FRom the riſing of the ſunne] Here is the ſecond part of withdrawing Gods mercy from theſe Jewes. And this is the removing of his worſhip & word from Jewes to Gentiles, ſet down by a compariſon of diſſimilitude betwixt Jewes and Gentiles. The propoſition of the Gentiles, and their great care and reſpect of his worſhip, verſe 11. the reddition of the Jewes, and their corruption and careleſneſſe of his worſhip, renewing the former expoſtulation, verſe 12, 13. In this we are to conſider the worſhip of God, & the circumſtances of it. In it we conſider, 1. the ground of it, my name is great, repeated in the beginning and ending of the verſe for more certainty of the thing; 2. the matter, incenſe and oblation; 3. the manner, and quality of it, pure, oppoſit to the Jewes prophane and polluted ſervice of God. The circumſtances, 1. perſons, Gentiles; 2. place, everywhere.

Now for the meaning: The Papiſts have wreſted this place, to eſtabliſh the doctrine of their Maſſe; but how abſurdly ſhall appeare, before we have ended with the Verſe; in the meane time we will ſearch the true meaning of them, as they ly in order.

For from the riſing of the Sunne.] Theſe words expreſſe the place; ſome expound them in the time preſent, and theſe either take them abſolutely thus; The Gentiles, though they have no knowledge of God but by nature, as much as they may learne out of the great bookes, the Heavens and the Earth, and the revolutions and changes of them, by the riſing of the Sunne, and the going downe of the ſame; yet they offer unto God oblations in their kind: Thus Montanus. But this cannot b e, becauſe of the quality of the ſacrifice following; for it is ſaid to be pure, which could not come from them in that dimme light they had: Or conditionally, that the Gentiles would offer a pure ſacrifice, if God did reveale himſelfe to them as he hath to the Jewes. But the words are ſo abſolutely ſpoken, they cannot thus be taken.

Others, with more generall conſent on all ſides, take them in the future tenſe, or time to come: that the time ſhould come when the Lord ſhould tranſlate his worſhip from the Jewes to the Gentiles, and then ſhould they bring holy offerings: And this is after the comming of Chriſt, who ſhould take away the Ceremonies, and abrogate the forme of the Jewiſh worſhip, and bring in pure and ſpirituall ſacrifices.

Now by this is noted the place, that is, through all the whole world. Pſal. 113.3. The Lords Name is praiſed from the riſing of the Sunne, unto the going downe of the ſame. Not that it ſhould be at one time in all places of the world, for that never was, nor ſhall be; but, as among the Jewes, ſo in the whole world, before Chriſts comming, the greater part of them were wicked Idolaters, and prophane men. Iſaiah 17.6. and 6.13. but ſucceſſively, now in one place, now in another, it ſhall be ſpoken and preached in all the parts of the world before Chriſts ſecond comming. Matth. 26.13. Pſal. 2.8. Aske of me, and I ſhall give thee the Heathen for thine inheritance, and the ends of the earth for thy poſſeſſion.

My name ſhall be great.] Here is the ground of Gods worſhip; The Name of God, ſignitying diverſe things, in this place may be taken either for himſelfe, as a mans name is put for his perſon, Acts 2.21. or for his excellency, majeſty and glory; as Name for fame. Exod. 34.5, 6. Phil. 2.9. Gen. 11.4.

Is great] Not that God is great or leſſe, Magnum & parvum ſunt ex iis quae ſunt ad aliquid. Ariſtot. but ſhewed, or declared, or acknowledged to be great; as the word ſanctified is uſed, Math. 6.9. and the word juſtified, Math. 11.19. Jam. 2.21.

Among the Gentiles] The perſons, by condition Gentiles, or Nations, taken ſometime generally for a company of People conſiſting of many families gathered together, Iſaiah, 1.4. Ioh. 11.52. Secondly more particularly for all people beſides the Iewes, all Infidels, Gods people being taken from among them only, Iſaiah, 49.6. And ſo it is amongſt thoſe who were not Gods people before, amongſt them whom the Iewes accounted fooles, and did extreamely hate; ſpoken as it were to provoke them to make more care of the worſhip of God, according to the denouncing, Deuter. 32.21.

And in every place incenſe ſhalbe offered unto me] The matter of this offering or worſhip is firſt ſaid to be incenſe, by which is underſtood prayer, invocation and thankſgiving as, Pſal. 141.2. Let my Prayer be directed in thy ſight, as incenſe: and the lifting up of my hands as an evening ſacrifice. Revel. 5.8.

Secondly, It is ſaid to be an oblation or offering, by which is not underſtood the Leviticall offering abrogated by Chriſt, neither the ſacrifice of Chriſt upon the croſſe, which none can offer but he; and which only was to be performed and offered upon the croſſe before the gate of Jeruſalem; nor the ſacrifice of the Maſſe, as ſhall after appeare, but by this is underſtood a mans ſelfe, every faithfull man with all that he hath; for every one of Gods ought both to conſecrate himſelfe to the ſpirituall worſhip of God, and as it were ſacrifice himſelfe, and alſo offer up the ſacrifice of prayer and praiſe, and of repenting, juſtice, almes and other things pleaſing to God. Rom. 13.1. 1 Pet. 2.5. Heb. 13.15, 16. Pſal. 4.6. and 5.19. And of this Irenaeus, Tertullian and diverſe other underſtand this place.

Pure] not ſimply without ſpot, Iſaiah, 64.6. but as the Church is called holy and without ſpot, Cant. 6.9. firſt, in regard the perſon offering it is in Chriſt, and as his perſon hath his obedience and righteouſneſſe applyed and imputed to it, ſo his obedience hath Chriſt to cover the wants of it. Heb. 13.15. 1 Pet. 2.5.

Secondly, In regard of inward ſanctification, the ground of it, the party being regenarate by the worke of his ſpirit, and ſo every action in him, part holy and good, and well pleaſing to God, as comming and proceeding from his Spirit, though having a taſte and ſent of our infirmities, as water paſſing by a Pipe or Chanell. Rom. 8.26. and 15.16. Acts. 15.9.

This, though a threatning, yet is according to that, Deuter. 32.21. and ſo a kind of provocation to the Iſraelites, provoking them from the example of the Gentiles with a holy emulation in piety and the worſhip of God. The Iewes embraced not ſincerely the worſhip of God, but putting it as it were from them, the Gentiles received it.

When one Church maketh not account of the truth and worſhip of God, or doth reject it, another ſhall embrace it. Doctrine.

From the riſing of the Sunne unto the going down of the ſame,] The Lord, though he had ſhewed much mercy and goodneſſe upon the Jewes, he is not emptyed by it, but hath the like in ſtore for others, the Gentiles.

The Lord is marvelous rich in mercy, and liberall in giving his goodneſſe to the ſonnes of men, neither weary in giving, Doctr. nor ever waſted with giving; manifeſt from this example, and I am. 1.5. If any of you lack wiſdome, let him aske of God, which giveth to all men liberally, and reproacheth no man, and it ſhall be given him. Rom. 10.12. for there is no difference betweene the Jew and the Grecian; for he that is Lord over all, is rich unto all that call upon him: he gives, at all times, Luke 22.12. his ability is great, Ephe. 3.20. the effects prove it, giving more then they aske, to to Abraham, for one ſonne deſired, he gave a ſeed as the ſtarres in the heavens; To Iſaac, Gen. 25.21, 22. to Jaacob, Gen. 48.11. To Solomon, Kings, 3.11. Ʋberior eſt gloria, quam precatio, Ambroſe in loc.

Becauſe he is creator, and Lord of all, Reaſ. 1 and by creation they are his ſonnes, he their father. Therefore as a father he will provide for all his their portions; as Abraham did, Gen. 25.6. yea and ſuch is his care, that he cannot endure their want. Now they are in themſelves continually wanting; though he give one thing, they have need of another; as a ſhip and a net that muſt ſtill bee mending.

Becauſe it is agreeable to his magnificency and greatneſſe to deale thus liberally; Reaſ. 2 as it is agreeable and becommeth a Prince to deale according to his magnificence and greatneſſe.

Becauſe it might be manifeſt the things they receive come to them not for their deſerts, or the merit of their prayers, Reaſ. 3 or any things elſe, but of his love and mercy, when he dealeth ſo bountifully.

Ʋſe 1 Prayers are not meritorious, I am. 1.5.

Ʋſe 2 If any want, he himſelf is cauſe of it. Ibidem, to all men.

Ʋſe 3 An encouragement to aſke.

To learne to be liberall and not weary of well doing. Ʋſe 4 Gallat. 6.9.10.

From ſunne riſing to the ſun ſetting in all places and nations is the worſhip and word of God propagated.

The Church under the times of the Goſpell, Doctrine. and ſince Chriſt, is not, as it hath been, limited to one Nation, as to the Jewes, Pſal. 147.19, 20. Iohn, 4.22. but thoſe limits are plucked up, and it is inlarged to all the Gentiles, not one or two Nations of them, but to all the world.

This overthroweth the Church of Rome, Ʋſe. who limit the Church which is enlarged by God, affirming that to be only the Catholique Church which is at Rome, or which is ſubject to the Romiſh tyrant; how then is it to all Nations, are all ſubject to it? Catholique ſaith Auguſt. Epiſt. 48. ex communione totius orbis. how Catholique, when it is but a particular Church? what is Catholique but univerſall? Now to ſpeake thus, the Romane Catholique Church, is to ſay, the particular univerſall Church; which in any reaſonable mans eare is moſt abſurd.

But ſome times particular Churches were called Catholiques. Object.

So they were; Anſw. but then as Auguſt. Cont. Epiſt. Fundani. cap. 4. Every Church did it, and no one Church aſſumed this prerogative unto it ſelfe more then another; neither was Catholique oppoſed to particular, but to hereticall. The Catholique faith was accounted the true faith, and the Catholique faith oppoſed to Hereſie, and the Catholique Church to hereticall Churches: And in this kinde the Church of Rome can leſt challenge it to it ſelf, for it is leaſt Catholique, being in many things hereticall.

The Jewes corrupting and contemning the worſhip of God, the Gentiles are called: through their fall ſalvation is come to the Gentiles.

God by the ſinnes of man takes occaſion to worke good to others, Doctr. and to magnifie his mercy and goodneſſe: ſo here, by the ſinnes of the Jewes he bringeth good to the Gentiles, and glory to his owne Name.

Becauſe he may take from the wicked any juſt occaſion of accuſing his providence and government, Reaſ. 1 becauſe he ſuffers ſinne to be, that could prevent it, which indeed is a ſinne in him that doth it not, who is bound to it; but it is not ſo with God. The Phyſitian is not to be accuſed when he maketh his patient ſick, to bring him to health; leſſe here God, not making him ſinne, but leting him alone to his own corruptions.

Becauſe he is moſt wiſe, Reaſ. 2 good and powerfull, and would ſo manifeſt himſelfe, by bringing light out of darkneſſe, good out out of evill; for to make good, or to work good by good, would nothing ſo manifeſt this: To make ſome excellent work of pure gold is no great thing, a ſlender Artizant and a ſmall ſkill will doe it; but of baſe lead to make pure gold is admirable Alchymie: ſo to bring good out of good is Humanum, but good out of evill Divinum.

Why then ſhould any be puniſhed for ſinne, Object. or why ſhould not men ſinne, that the goodneſſe of God may be more magnified?

Such two objections were made to St. Paul, Rom. 3.5, 6, 7, 8. Solut. where alſo his anſwer is to the firſt, verſe 5. this is moſt abſurd; for then ſhould God judge unjuſtly, which no man may ſuppoſe that he which is the judge of all the world ſhould be unjuſt; and addeth, abſit, which he uſeth often when he ſpeaketh of things, which ſhould not once be thought, and which the minde of a holy man ought to abhorre once to thinke of: To the ſecond he anſwereth verſe 8. whoſe damnation is juſt; Shewing that ſuch an error is ſo farre differing from his doctrine, that he condemns both it, and the teachers and ſuggeſters of it. For good is not an effect of the evill, that it of it ſelfe brings forth any ſuch thing, but that comes by the wiſdome power, and goodnes of God: He hath given man a law that he muſt follow, and not doe other things upon expectation of effects; for a man may be condemned for the evill, whatſoever effect it brings forth by the goodneſſe of God, as Judas. And if any man thus reaſon, it is as if he that had been ſicke of ſome deſperate diſeaſe, which when he is cured, and the ſkill of a Phyſitian grown famous by it, he will againe ſurfet to fall into the like diſeaſe, that the Phyſitian might be more famous; or as if poore men and beggers ſhould reſolve ſtill to bee in need and to begge; becauſe that might magnifie the bounty and magnificence of the rich.

When we ſee the hatred and malice of men to profit others, Ʋſe 1 by their perſecutions in word or deed, ſo that they are made more zealous and carefull, more upright and entire, there is no excuſe for men, nor thanks to them to be given, but the glory is to be given to the Lord, who thus turns things, & makes good out of evil, Perſecuters unto the Martyrs, ſaith Saint Auguſtine, are as the hammer is to gold, as the Mill to wheat, as the oven to bread, as the furnace to mettall, profit them, worke them, and purge them, but no thanke to them: it is not out of the nature of them, but from the ſkill of the Gold-ſmith, the baker, &c. for they would conſume the gold with the droſſe, the wheat with the chaffe, and bruiſe them in peeces, if he did not temper, and moderate, and uſe them for the good of them, ſo it is in this. Rom. 8.28.

We are in the latter dayes, Ʋſe 2 wherein iniquity hath got the upper hand, and ſinne doth abound: it is matter of griefe and trouble, if we conſider what they are, and what of themſelves they bring; the wrath of God, his rod and plagues: yet are they or will be leſſe troubleſome, when we conſider that God can and will turne them to his owne glory, and the good of his Church. To converſe among venomous creatures, to have to doe with ranke poyſon, is fearefull and troubleſome, as they are ſimples and in themſelves; but when they are once ſkilfully tempered by the Art of the Apothecarie, when the Phyſitians ſkill hath made a juſt and good compoſition of them, then, though it be not altogether toothſome, yet it is not ſo troubleſome nor hurtfull unto men: So in this.

For imitation, Ʋſe 3 to teach us to endeavour to make good out of evill, and by the ſinnes of men, our owne, or others, take occaſion to glorifie God the more, or to helpe and profit our ſelves or others: by our owne ſins, or others under our charge, to be humbled both to repentance, as alſo to true humility and lowlineſſe of mind, as Paul, 2 Cor. 12.7, 21. In the finnes of others, not to triumph over them, but to bleſſe the mercy of God, and magnifie his goodneſſe, that he keeps us from the like, who have no leſſe in us the ſeed of them, than they have; accounting our ſelves as much beholden to God for keeping us from thoſe ſinnes, as if we had committed them, and he had remitted or pardoned them to us. As Auguſtine.

My Name is great.] Here is the ground of all the worſhip of God which follows; being ſmitten with a reverence & perſwaſion of his greatneſſe and Majeſty, they worſhip and ſerve him.

The ground and foundation of all true and ſincere worſhip of God, Doctr. is the perſwaſion and acknowledgment of his greatneſſe, and the want of it cauſe of contempt of God, and of his worſhip. What maketh mens perſons admired and ſought to but this? when they are accounted great, and men conceive ſo of them. This is manifeſt by that, Pſal. 104.1, 2, 3, &c. Jer. 5.22. Rom. 12.1. conferred with Cap. 11.33, 34, 35, 36. when Pharaoh would give no leave to the people of Iſrael to worſhip God, nor feare his Word himſelfe, he ſaid, Who is the Lord? Exod. 5.2. Matth. 6.

Becauſe greatneſſe drawes honour and reverence of it ſelfe. Reaſ. The Heathen alledge why they worſhip the Hoaſt of Heaven, becauſe God hath given them ſuch majeſty and beauty. Chryſoſt. tells them it was their corruption, that they went not higher to ſee Gods greatneſſe.

This diſcovers unto us a notable and devilliſh policy of Satan; Ʋſe 1 when he would breed contempt of God and his worſhip, then brought he in images and image-making into the Church, that under the ſhapes and formes of baſe creatures, hee might wipe out of the minds of men the greatneſſe and infiniteneſſe of God,Facillimum eſt, contemnere Deum in imagine. and impreſſe in them ſome baſe conceit of him, that their hearts might thinke but baſely of his worſhip and ſervice. 'Tis a moſt eaſie thing to contemne God in an image, ſaith one. They perſwade men that it is to helpe devotion, as Jeroboam would make the worſhip of God eaſie unto the people, by ſetting up two Calves in Dan and Bethel: 1 Kings 22. but as hee made it to be abhorred, ſo theſe make Gods worſhip not to be regarded, and men more cold in it.

This may teach us the reaſon of ſo much corruption in the worſhip and ſervice of God, Ʋſe 2 want of knowledge and perſwaſion of the greatneſſe and infiniteneſſe of God: Hence are additions and detractions from it; for if they were perſwaded he were infinitely wiſe, and onely wiſe, who needed no counſellour nor adviſer what is fit for his ſervice and worſhip, then would they never have ſo many inventions and traditions of their owne, on which they dote more, than they love that he hath commanded; as men dote more on their owne children, than they affect others. From this it is, that they either omit or contemne his worſhip, and the parts of it, or they performe them onely of courſe, for faſhion, and proforma tantùm: hence they preferre man before him, ſeeking rather to pleaſe man, fearing rather to offend man, as if he had more rewards or puniſhments than God to conferre or inflict.

To teach us, to the end we may worſhip him aright, Ʋſe 3 to labour to be inſtructed, and to know his greatneſſe, and be perſwaded of his infiniteneſſe in wiſedome, and knowledge, and power, juſtice, mercy, bounty, and ſuch like. And this is to be had by looking into his workes, by ſtudying his Word, and by obtaining his Spirit.

Among the Gentiles.] They who were not his people, nor beloved, neither had any thing that could deſerve love, but rather hatred, are choſen and called of God.

The election and calling of God, whether of a few or many, Doctrine. whether a Nation, or particular men, it is free, and without deſert, of mercy without merit.

And in every place.] Here is the place where the ſervice of God is to be performed, and ſpirituall ſacrifice to be offered unto him; not upon the Altar, or in the Temple, but every where, all places being indifferent, circumſtances regarded.

The Gentiles and Church after Chriſt, under the Goſpell, Doctr. are not tyed for the worſhip of God, for prayer and invocation, and ſuch like, to the Temple and Synagogues; or in private worſhip to looke towards the Temple, where there were viſible ſignes of Gods ſpeciall preſence: Now they may pray every where, and worſhip God in every place; John 4.21, 23. 1 Tim. 2.8. onely this generality hath this reſtraint, prayers and worſhip may be performed in all places, but not all kind in all places; publique prayers in publique places, and private in private. For the firſt it is manifeſt, 1 Cor. 11.18. Church is there taken for a publique place, becauſe of the oppoſition, verſ. 22. which thing is apparent through all eſtabliſhed Churches that have beene, or are, as the Hiſtories of all times ſhew they had open places and meetings for their aſſemblies and ſervice of God, except in time of perſecution. For the ſecond, ſee Matth. 6.5, 6. prayer in the cloſet. So Gen. 24.63. prayer in the field, Matth. 14.23. prayer in a Mountaine apart.

Becauſe then the Arke of Gods preſence and his mercy-ſeat was in the Temple, Reaſ. 1 but now all ſuch ceremonies are removed; the ſubſtance being come, the ſhadows are gone. And now is he every where with his preſence, where hee is ſought for, as hee then was, but had limited them to that place to ſeeke him.

Becauſe every one hath a Temple about with him whereſoever he is, Reaſ. 2 1 Cor. 6.19. Queſt. Had not they ſo? Anſ. Yes: but God had limited them.

Becauſe the publique place is moſt fit for publique, Reaſ. 3 both for order and comelineſſe; and private for private, becauſe a man may more freely confeſſe and mourne for his ſinnes, and he may be more fit, being freed from the accurrences of eye and eare, by which the fraile heart of man and his mind is drawne away.

To ſhew the errour of thoſe who thinke a publique place better for their prayers than private, Ʋſe 1 when indeed the Church is as private as any other, when a man is alone; and then a publique place is more excellent for the worſhip of God, when the congregation is aſſembled for that purpoſe. When they are together, a man hath more helps, more incitations and provocations, being more affected, one kindling an another, as two burning coales or billets; their prayers more forcible and effectuall; otherwiſe when they are ſevered, one place is as holy as another, a mans cloſet and chamber fitter by much than any other, for the reaſons before. And a ſuperſtitious opinion of the place will make a mans prayer more unacceptable, both becauſe that affection croſſeth the flat aſſertion of God here and elſewhere, and againe eſtabliſheth the ceremony, and denyes the comming of Chriſt.

A direction to every man to performe the worſhip of God every where: Ʋſe 2 to lift up pure hands unto God in all places, performing publique worſhip in publique places, and accuſtomed times, ſerving God as is ſaid of Anna, Luke 2.37. Shee was a Widow about foureſcore and foure yeares, and went not out of the Temple, but ſerved God with faſtings and prayers night and day; which was ſine omiſſione, non ſine intermiſſione, ſaith Beda; and private ſervice in their private places: as God beſtows private bleſſings privately upon men, as remiſſion of ſinnes, and requires no witneſſe: Is't not abſurd,Quomodo non abſurdum, ut in quibus vus ipſe beneficio afficit, ſolo teſtimonio noſtri contentus ſit: nos autem in quibus ipſum colimus, alios teſtes quaeramus, & adoſtentationem quicquam faciamus. Chryſoſt. hom. 21. ad populum Antioch. whereas God conferres benefits on us, he is content to doe it privately, yet wee will never worſhip God but before witneſſes, and for oſtentation ſake? ſaith Saint Chryſoſtome. Hezekiah turned himſelfe to the wall, and prayed.

A comfort for all thoſe who by any occaſion may be excluded from the publique aſſemblies and places of Gods worſhip, Ʋſe 3 whether unjuſtly excommunicated or caſt out of the Church, as he was that was caſt out, Joh. 9. or otherwiſe hindered by the violence of man, or the hand of God, yet whereſoever he be, in every place may he worſhip God, and God will reſpect and accept that worſhip from him. He that found out the once blind, now ſeeingman, though caſt out, will be found when he is ſought, though out of the Temple and Church; he that was found of Hezekiah in his bed, of Paul and Silas in the priſon, of Jonas in the Whales belly, of Paul upon the Sea, and in every place where they held up pure hands unto him; he is the ſame ſtill, and will be found of them that ſeeke him aright, every where. Princes have their times and places, out of which if they be taken, and petitions put up, they that doe ſo, offend; and for favour carry diſpleaſure. Sometime they are like to Ahaſhneroſh, Eſter 4.11. ſometime as Darius, Dan. 6.7, 8. but God is ever ready to heare.

Incenſe ſhall be offered, and a pure offering.] The matter of this worſhip.

The Papiſts affirme, that by this can be underſtood nothing elſe but the moſt holy ſacrifice of the body and blood of Chriſt, offered in every place in the ſacrifice of the Maſſe; we underſtand it of ſpirituall ſacrifices, not reall; whether is moſt probable we muſt enquire.

They, to overthrow ours, and to eſtabliſh their owne, ſay; Object. 1 Bellarm. The word uſed for offering, Mincha, ſignifies an externall ſacrifice, which was made of Oyle and Incenſe, and ſo no ſpirituall ſacrifice.

To this I anſwer, Anſw. 1 that then it cannot be the ſacrifice of the Maſſe, which conſiſteth not of any ſuch things, but of the formes of Bread and Wine.

Againe, it is falſe which they ſay; Anſw. 2 for it is uſed for ſpirituall ſacrifice. Pſal. 141.2.

But ſecondly, ſpirituall ſacrifices were amongſt the Jews, Object. 2 and he ſpeaketh of a ſacrifice which was not amongſt them; therefore it muſt be underſtood of the Maſſe, for he ſpeaketh of a new ſacrifice.

It is anſwered, here is never a word of a new Sacrifice, Anſw. but of a pure one; Not making the oppoſition betwixt new and old, as if they in the old Teſtament had never uſed theſe ſacrifices ſpoken of, but that they did not ſo frequently, neither relyed upon them ſomuch as upon their externall outward ſacrifices. But the oppoſition is betwixt the Leviticall ſacrifices which were offered in one only place, & for which God was offended that they were ſo corruptly offered, and the cleane ſacrifices among the Gentiles.

Thirdly, Object. It is called a pure ſacrifice: Now that cannot bee of ſpirituall ſacrifices, when ye ſay all the works of the godly are imperfect, and impure, as a menſtruous cloth; and only the ſacrifice of the Maſſe is pure.

To this is anſwered, Anſw. That the worſhip of God, performed according to his word and will, in it ſelfe is pure; and though there be many infirmities and ſpots in the faithfull, and in their manner of offering of them; yet, becauſe they offer up ſpirituall ſacrifice by Jeſus Chriſt, who by his bloud hath purged his Church, that he might make it without ſpot, and ſo their ſacrifices, they are pure. Hebr. 13.15. 1 Pet. 2.5. And as for their Maſſe, it is moſt impure: and to have it pure, they require the devoute and religious intention of the Prieſt, which being wanting makes it impure.

But that this cannot be underſtood of the Maſſe, and the ſacrifice in it, is thus proved: we would demand of them, whether they take theſe words properly, or figuratively; If properly, then this place muſt needs be underſtood of legall worſhip, and ſo doth not pertaine to the new Teſtament; yea then muſt they offer incenſe in the Maſſe as well as bread. If figuratively, then is the Maſſe a Metaphoricall and figurative ſacrifice, and not a true, reall, and outward ſacrifice, as they ſay it is. But if they will take the firſt metaphorically, and the latter properly, beſides the monſtrous abſurdity of it, ſee what follows; the word ſignifies a ſacrifice made of flowre, oyle and incenſe, a breaden ſacrifice, Levit. 2.1. then overthrow they their tranſubſtantiation; for if they offer bread, it is not his body: finally, that this cannot be underſtood of the ſacrifice of the Maſſe, is apparent from circumſtance of place and perſon; for this may be offered every where, that not, but upon an Altar only; This by all the Gentiles, that by Prieſts only.

By this then we underſtand onely ſpirituall ſacrifices of the new Teſtament, as it is uſuall with the Prophets to ſet them out by the names of the ſacrifices of the old Teſtament, that they might more familiarly ſhew to them of this age, that the Gentiles are called to the true religion.

Incenſe ſhall be offered] He ſheweth that the Gentiles, called and converted unto God, will worſhip him.

Thoſe who are effectually called, Doctrine. and truly converted unto God, muſt and will worſhip him, be carefull and zealous of his worſhip and ſervice. Iſaiah, 27.13. In that day alſo ſhall the great trumpe be blowen, and they ſhall come, which periſhed in the land of Aſhur; And they that were chaſed into the land of Aegypt, and they ſhall worſhip the Lord in the holy mount at Jeruſalem: Iſaiah, 2.3. 1 Pet. 2.9. ſee it practiſed, 2 Kings, 5.17. Moreover Naaman ſaid ſhall there not be given to thy ſervant two mules load of this earth? for thy ſervant will henceforth offer neither burnt ſacrifice, nor offering unto any other God, ſave unto the Lord. Acts. 12.41, 42.

Becauſe this is the end of their calling and converſion; Reaſ. Luke 1.73. now every thing tends to his proper end, and is carried to it by nature, as a ſtone is to his Center, and fire to his ſphere.

Hence we may gather why ſo many, and the moſt, Ʋſe 1 are ſo little carefull for the ſervice and worſhip of God, being either neglecters or contemners of it; they are men uncalled, unconverted: called they are by the ſound of the word, Math. 22. but not effectually called and converted; and therefore no marvell if they worſhip him not, neither be carefull for his ſervice, when they are forward enough for dutyes to men; yea, and by this may we judge them not to be called, when every thing elſe hath his time, and they are carefull and diligent about the duties of civill honeſty, and the workes of their worldly callings, and can find no time for the ſervice of God and his worſhip, and think every houre or minute too much that is ſpent in offering up incenſe to the Lord; Their calling in week the day will not afford them time to pray unto God, unleſſe it be to mumble a few prayers when they are waſhing their hands, as Papiſts or other like, or putting on their apparell. But upon the Lords day the ſervice of God muſt permit them unneceſſarrily to doe things that might have been before, or may be done after, or have no neceſſity to be done at all: All the perſwading a man can uſe, yet ſhall he not prevaile in a weeke to perſwade them to ſpend ſome houres in reading and praying, in keeping the bookes of their conſciene in good order, when as upon the Lords day no perſwaſion needeth to make them keepe at home, and bee buſie in their account of the world; ever againſt the ſervice of God they object their calling, their children, their wives, profits, pleaſures, and ſuch like; but never the ſervice of God againſt them; doe they not ſhew they are uncalled, unconverted?

To inſtruct as many as are called and converted, Ʋſe 2 how carefull they ought to be of the worſhip and ſervice of God, yea, to ſhew and ſeale up their calling by this. Peters wives mother delivered from her feaver, preſenly adminiſtred unto Chriſt; when Elijah did but caſt his mantle over Eliſha, 1 Kings 19.19, 20. he ranne after him to ſerve him: they muſt then remember Gods end, and not defeat him of it. They muſt remember what they were, and ſee his mercy, what they are, and acknowledge his bounty, who hath of bondſlaves made them free, of ſervants ſonnes. If he had but delivered them, all a man could doe were little enough; more, that he hath thus advanced them. Therefore muſt they doe him the more honor, and be more zealous of his ſervice and worſhip, and if they be upbraided for it, they muſt anſwer as David did, 2 Sam. 6.21, 22. Then David ſaid unto Michal, it was before the Lord, which choſe mee rather then thy father and all his houſe, and commanded me to be ruler over the People of the Lord, even over Iſrael: And therefore will I play before the Lord, and will yet be more vile then thus, and will be low in mine owne ſight, and of the very ſame maid ſervants, which thou haſt ſpoken of, ſhall I be had in honor.

Incenſe and an offering] By the reall and outward ſacrifice of the Jewes, he underſtandeth the ſpirituall ſacrifice of the Gentiles, and Church under Chriſt.

Under the Goſpell Chriſtians are freed from all outward, Doctr. and reall ſacrifices to be offered immediately to God; and of them are only required ſpirituall ſacrifices, as their ſoules and bodies, their prayers and praiſes, their repentance and almes, Rom. 12.1. Hebr. 13.15, 16. 1 Pet. 2.5. Phil. 4.18. Iohn 4.23.

Becauſe their prieſthood is only ſpirituall, Reaſ. 1 therefore is his ſacrifice only ſpirituall; ſuch as the prieſt, ſuch his ſacrifice, 1 Pet. 2.5. And yee, as lively ſtones, he made a ſpirituall houſe, an holy priesthood, to offer up ſpirituall ſacrifices acceptable to God by Jeſus Chriſt.

Becauſe all thoſe outward ceremonies were ſhadows & types; Reaſ. 2 now the body and truth being come, they are aboliſhed.

Becauſe ceremonies and ſacrifices were given the Church for her infirmities, Reaſ. 3 and onely as a help to keep her from the corruptions of Idolaters, til ſhe had received the ſpirit of God in a larger ſort and meaſure.Si quis uxorem habet propenſam ad impudicitiam, eam certis locis concludit, cubiculis & conclavibus, ut ei non liceat vagari, pro arbitrio; addit praetere à Eunuchos, pediſſequas & ancillas qui eam diligentiſſimè cuſtodiant, ut, fides ejus non amplius eſſet ſuſpecta: ita Deus cum Judeis, Hoſ. 2.19. verum ille populus admodum fuit infirmus ac debilis & ad adulteria idolatriae ultra modum proclivis; Quare Deus eam ſeparavit à caeteris nationibus, & in terra Canaan ſeorſim habitare voluit, à ceremoniis & ritibus undique ceu à paedagogis cuſtodiri; ut fides ejus non eſſet amplius ſuſpecta: ita ut maritus, ſic Deus cum jam ſpiritum ſanctum per Chriſtum eccleſiae donavit, cuſtodiam ceremoniarum ab ea removit. Chryſoſt. St. Chryſ. compares the Church to a wife, and God to a huſband, and thus expreſſeth his purpoſe: If a man have a wife wantonly diſpoſed, he confines her to ſome certaine places, to her chambers and private roomes, that ſhee may not gad abroad at her pleaſure, and appoints her Eunuches & chambermaids diligently to attend her, that her honeſty may not be ſuſpected: ſo God dealt with the Jewes, Hoſea, 2.19. that people was much inclined to adultery of falſe worſhip, therefore God ſhut them up from other Nations, and made them dwell alone in Canaan, and kept guard upon them with rites and ceremonies, as ſo many pedagogues, that their faith to him might not be ſuſpect. But now when God had given his holy Spirit by Chriſt unto his Church, he removed from her the cuſtody of ceremonies.

Our bodies are reall ſacrifices, ſo are our almes. Object.

The firſt is not outward; Solut. the ſecond is not immediately offered to God. And the ſacrifice is not the thing given, but the affection, as appeares by the difference which Chriſt put betwixt the widow and the rich rulers, in their offering to the treaſury.

Then are there now no externall reall Prieſts, Ʋſe 1 ſuch as were under the Law, becauſe no externall reall ſacrifice: he who tooke away the ſacrifice, tooke away the ſacrificer. And as he was the end of the Law, that is, of the morall Law; becauſe he was the conſummation & perfection of it, working and perfecting that the Law could not; ſo was he the end of the ceremoniall law, as death is the end of all living creatures, becauſe by it they ceaſe to be ſo; ſo Chriſt their period; for by him they are aboliſhed. And if they, then the Prieſthood, he being the laſt externall and reall Prieſt: for otherwiſe the word 〈 in non-Latin alphabet 〉 is never uſed in the new Teſtament; but either to Chriſt in reſpect of his propitiatory ſacrifice, or to all true Chriſtians in reſpect of their ſpirituall ſacrifices, and never applyed to any Eccleſiaſticall order or function of men, as we commonly take the word, for a ſacrificer; but as by the etymology of it, it ſignifies an elder, a Preſbyter or Prieſt.

To meet with a generation that lives upon the earth who being careleſſe of God, his worſhip and ſervice, Ʋſe 2 as he hath preſcribed and commanded the ſame, doe pretend that if he would require ſuch ſacrifices as were in uſe under the law, they would be at any coſt with the Lord; like thoſe hypocrites, Mich. 6.6, 7. Where with ſhall I come before the Lord, and bow my ſelfe before the high God? ſhall I come before him with burnt offerings, and with calves of a yeare old? will the Lord be pleaſed with thouſands of rams, or with ten thouſand rivers of oyle? ſhall I give my firſt borne for my tranſgreſſion, even the fruit of my body for the ſinne of my ſoule? when they could not endure what is told them. Verſe, 8. hee hath ſhewed thee, O man, what is good, and what doth the Lord require of thee? ſurely to doe juſtly, and to love mercy, and to humble thy ſelf to walke with thy God. Any thing but that they ſhould doe they pretend to be willing to doe, like children, who like any manner of education, but that their parents would bring them up in; If in a trade, oh if they might follow their book, any thing but that they ſhould, and their Parents would have. So with theſe; they know not, or will not know their owne heart, which is naturally irreligious, and never will like that is commanded, but would goe a whoring with their owne imaginations; and ever will like that they may not have, or will not be accepted, when they contemne that they have; and not reſpecting theſe, they cannot but contemne that is otherwiſe enjoyned, as Luke 16.30, 31. he ſaid, Nay father Abraham, but if one come unto them from the dead, they will amend their lives. Then he ſaid unto him, if they heare not Moſes and the Prophets, neither will they be perſwaded, though one riſe from the dead againe. They are like to a woman, to whom one making love, and deſiring her perſon, ſhe diſliking his, anſwers him ſhe will give him any thing but her ſelfe, her riches, jewels, bracelets, and ſuch like; onely to put him off, becauſe ſhe ſees he deſires her perſon onely; and the other if he would deſire, ſhe would ſoone deny him.

To teach us how wee ought now with all diligence and frequency performe theſe, Ʋſe 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 'tis 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, Ʋſe 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. Ʋnto 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, Ʋſe 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; Ʋſe 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, leſt his Father ſhould diſcerne him: ſo his corruptions; yet then is he pure and holy, and ſo pleaſing to God, becauſe he is in Chriſt, and he and his obedience hath put on the faire Robe of Chriſts righteouſneſſe, which is not a ſcant garment, as Bernard ſaith, but one that reacheth to the heeles, and covereth all the parts of the ſoule, as Jacob had Eſaus garment: And as if he looked upon us in our ſelves, he ſhould ſee nothing pure; ſo in him all things appeare as he is; yea, and becauſe he is ſanctified by the Spirit, thoſe corruptions that often hinder and ever taint the beſt actions, God accounteth not theirs; nay, he ſaith they are not theirs, as long as there is a worke of the Spirit in them ſtriving againſt them, and grieving at the ſight and ſence of them. That which Bernard ſpeaketh of envy, Thou feeleſt it, but agreeſt not to it; it is a paſſion in thee that God one day will heale, not ſuch a ſinne as he will condemne thee for: ſo may we ſay of others, for they are not theirs; for, 1 John 3.9. his regenerate part ſinneth not, nay, it abhorreth that the body of ſinne hath done, and worketh in him. Marke the words, ſaith Bern. he doth not, but ſuffereth them unwillingly to be done in him; as that, Rom. 7.17. Now then it is no more I that doe it, but the ſinne that dwelleth in me. It is done indeed in me, but not of me, while I conſent not to it.

To teach every one that would have his offering pure, Ʋſe 4 and his ſervice holy before God, to labour for true faith in Chriſt, and the ſanctification of his Spirit: By the firſt he ſhall put on Chriſt, by whom all his deformities ſhall be covered, all his ſinnes and infirmities, as the deformities of the body are by a garment. By the ſecond he ſhall reſiſt and fight againſt the fleſh, and be grieved at the ſence of the evill in him, and ſo the regenerate part not conſenting, but hating and ſtriving againſt it, that bad dye and tincture which the beſt actions receive from the corruption of the fleſh, God will not account his, nor impute to him, nor reject his ſervice and worke for it. But 2 Chro. 30.18, 19. The good Lord will pardon every one that prepareth his heart to ſeeke God, though he be not cleanſed according to the purification of the ſanctuary.

VERSE XII.

But yee have polluted it, in that yee ſay, The table of the Lord is polluted, and the fruit thereof, even his meate is not to be regarded.

BƲT yee have polluted it,] This verſe and the next is the ſecond part of the compariſon, touching the Jewes, and their great prophaning and corrupting of his worſhip; which is ſet downe firſt generally, then in particular: and this, firſt, in thought, in this verſe; ſecondly, in word: thirdly, in deede, verſe 13.

For the generall, but yee have polluted it,] Wherein firſt, the perſon; ſecondly the ſinne, you, with an Emphaſis; you whom I have choſen of all nations of the earth, whom I have beautified with ſo many benefits, and ſo ſtrangely preſerved, Deuter. 4.32. ad 39. and many places of that nature. Againe, you who profeſſe your ſelves in ſpeciall manner to be my people, that you ſhould thus uſe me, who ought rather otherwiſe to have honored mee, it is in you the more hainous, to me the more grievous and offenſive.

Polluted it, or my name] Their ſinfull Act: not that Gods name is, or can be polluted by mans ſinnes, more than the ſun can be by a dunghill; but this is ſpoken, firſt, becauſe they polluted thoſe things which he had appointed to be highly reverenced, and ſet his marke or his name upon them, 1 Cor. 10.28. and 11.27. ſecondly, becauſe God did ſo eſteeme of it in his acceptation, Acts, 9.5. Math. 25.40. thirdly, becauſe they did as much as lay in them, in their endeavor, nothing was wanting on their parts, Hebr. 6.6. and 10.29.

In that yee ſay,] The firſt particular, their inward thought; yee thus ſay in your hearts, in your minds, you deſpiſe my name, my worſhip, and ſervice: A baſe conceit of the worſhip of God; Gods table, that is, his altar is polluted, is not greatly to be regarded, as the words following ſhew: Now they contemned Gods Altar, ſaith Saint Hierome, becauſe it was plaine and rude, not decked with gold and riches, and the offering, becauſe it was burnt to aſhes; Montanus, becauſe it was ſerved with fat and bread, things baſe and vile in themſelves; Palutins, becauſe the heathen had polluted it, but the former is more probable.

And the fruit thereof.] By it underſtanding the offering that was laid upon the Altar; which made Saint Hierome tranſlate it, quod ſuper ponitur; And of this offering, one part was for the Prieſt, the Lords Miniſter, Levit. 6.17. and this they thought was not to be regarded; having come not to regard the worſhip and ſervice of God, they eſteem not of his Miniſters.

In the perſon, the Emphaſis is double, firſt, that they upon whom he had beſtowed ſo great things; ſecondly, they who made ſuch ſhew of his ſervice, ſhould contemne it.

It is nothing ſo great and grievous ſinne for men who have received ſmall things and bleſſings from God, Doctr. to contemne his name, and be careleſſe of his ſervice and worſhip, as for thoſe who have received great things from him, and upon whom he hath beſtowed more excellent favors. And God takes it nothing ſo hainouſly from the one as from the other: Manifeſt here, and Iſaiah 1.2. Heare, O heavens, and hearken, O earth, for the Lord hath ſaid, I have nouriſhed and brought up children, but they have rebelled againſt mee, and 5.4. What could I have done any more to my Vineyard, that I have not done unto it? why have I looked that it ſhould bring forth grapes, and it bringeth forth wilde grapes? 2 Sam. 12.7.8. Math. 11.23, 24

Becauſe the one hath leſſe, Reaſ. the other moe cauſes why they ſhould honour him, and be carefull of his worſhip: every benefit and favour deſerves it, the leaſt meriteth it, much more many and great ones; where then the moſt and the greateſt are, there the contempt is the moſt hainous.

As the huſband man, the more labor and coſt he beſtowes upon his ground, the greater harveſt he expecteth; when for equall paines and coſt he lookes for equall fruite, as Luke, 13.7, 8, 9. Then ſaid he to the dreſſer of his Vineyard, behold, this three yeares have I come and ſought fruit of this fig tree, and finde none: cut it down, why keepeth it alſo the ground barren? And hee anſwered, and ſaid unto him, Lord, let it alone this yeere alſo, till I dig round about it, and dung it. And if it beare fruit, well; if not, then ſhalt thou cut it downe.

Then the contempt of Gods worſhip and ſervice that is in this City, Ʋſe 1 is farre more hainous and grievous then of any other place in the Land beſides: becauſe God hath beſtowed upon it more favor, and greater things then upon any other, more wealth, greater ſtrength, more honor; for it is the wealth and the ſtrength, and the honor of the Land, he hath crowned it with much honor, and loving kindneſſe, hee hath given it the Goſpell, the watring and planting of Paul and Apollo, more abundantly then any part of the Land beſides: he hath freed it from the plague, he hath delivered it from the ſword, which ſhould have been firſt in the confuſion, if the enemy had had his wiſhed-for day; howſoever it flatter it ſelf in the ſtrength of it, the wealth of it would in that day have made it a prey. He hath done this, and many more that I cannot ſpeake of, and yet the contempt of Gods worſhip, name and ſervice, is in all from the higheſt to the loweſt: Like Magiſtrates, like ſubjects; like Miniſter, like People; like Maſters, like ſervants; parents and children, rich and poore, bond and free, all contemners of the worſhip and ſervice of God; which is the more fearfull and hainous ſinne, becauſe of the riches of Gods goodneſſe, his bounty and bleſſings, and he takes it more hainouſly, that when he will viſite the land with another judgment, the ſword or any other, as it was the firſt in the plague, it ſhall be in the other, unles it repet, and grow more zealous for his ſervice & worſhip.

More particularly, there are many particular men in this City, Ʋſe 2 and elſewhere, who are careleſſe of the worſhip of God, and doe indeed pollute his name, and thinke it no fault in them, becauſe they are above others in wealth, above them in worſhip or honour, exceed them in wit and learning. Theſe are the men, if a ſurvey be taken, who are leſſe frequent in Prayer and in hearing, moſt careleſſe both privately and publiquely of the worſhip and ſervice of God, either not doing, or ſo doing, as if they doe any thing, God is more beholden to them, then they bound to him. As if Gods favor, and the fruits of his love were faculties and diſpenſations to beare them out in diſhonouring of him, and polluting his name: Nay let them know it, if they doe not; or, if they will not now, they one day ſhall to their coſt, that their careleſſenes, and contempt is more hainous then of others, and he ſo takes it. They ſhall find theſe contrary, the eyes of God and men; in mens eyes a little thing in them that is good, is great; a great evill, but a little; not ſo with God. And when every man ſhall give his account, (as he ſhall one day,) it ſhalbe be farre eaſier for the unlearned then for the learned, for the baſe then honorable, for the poore then rich. The benefits of God, ſpecially theſe generall ones, are not alwayes proofes of his love; but they are ever provocations of obedience and honor from men: That, if they anſwer it not, as they have received more here, ſo they ſhall have more hereafter. Why doe they deceive themſelve, or ſuffer themſelves by flatterers to be deceived? we will make but them judges, and they will give ſentence of themſelves: What is that Courtier worthy of, that receives abundance of favor from the King, and requites him with contempt or treaſon? ſo of a father and his ſonne, of a ſervant and his maſter, &c. will they not take it more hainouſly, and ſhall not all their benefits and favors increaſe their faults? And are not Gods wayes juſt, more equall, and farre above the wayes of men. Then let me ſpeak to you rich men, &c. I beſeech you be deceived no longer, you ought to be more religious, and more carefull then others; I pray you correct your error, and begin to be more carefull, leſt you be forced to condemne your ſelves when it will be too late.

You, who profeſſe your ſelves in ſpeciall manner mine, and ſpecially profeſſe my worſhip.

It is a farre more grievous and hainous ſinne, Doctr. for ſuch as ſpecially profeſſe the worſhip and feare of God, to contemn his name, and not regard his worſhip, then for thoſe who make none or very little ſhew of it; and God takes it more hainouſly from them, ſo here, and Mich. 2.6, 7. Marke 14.37. 2 Pet. 2.21.

Becauſe he doth it of knowledge, Reaſ. 1 and goes againſt his knowledge, whereas the other, as is probable, doth not ſo; for his profeſſion argues he knows what is to be done, and what ought to be done. Now ſinnes againſt knowledge are more hainous, the other more excuſable:Religio ſcientia Dei eſt, ac per hoc omnis religioſus, hoc ipſo quod religionem ſequitur, Dei ſe voluntatem noſſce teſtatur. Sal. ad eccle. Ca. lib. 2. as a man profeſſing an Art, a fault in this work of his Art is more ſoul, then in another mans work. Religion is the profeſſion of God, and every religious man, in this that he takes up Religion, profeſſes that he knowes the will of God, ſaith Salvian.

Becauſe it is here as it were out of his place, Reaſ. 2 where the thing is lighter, and not ſo offenſive; an element in his place not ſo heavy: a ſpot upon a foule garment not ſo uncomely; an element out of his place, a ſpot upon the pureſt garment, is the ſinne of profeſſors.

Becauſe theſe things come commonly unexpected, Reaſ. 3 and that which is unexpected, and unſuſpected, it commeth more ſuddenly, it lighteth more heavily, and is taken more to heart. This made David complaine ſo much of the injury of a friend, as a thing that came ſo unexpected, and did ſo pierce him.

To inſtruct the Miniſter whoſe ſinnes and contempt of Gods worſhip he ought ſpecially to diſlike, Ʋſe 1 to reprove, and lay load on: It is his part to diſlke and reprove all, to checke every mans ſinne, and every mans careleſneſſe of Gods worſhip and ſervice; but no mens ſinnes, no mens negligence and corruption in the ſervice of God ought to diſlike him ſomuch and be ſo earneſt againſt, as the ſinnes and careleſnes of thoſe who by ſome ſpeciall profeſſion come neere to God. The Miniſter ſhould be like affected to his Maſter, the ſervant to his Lord. What God moſt miſlikes that ought they. It may be he may find theſe more kind, liberall, and reſpective unto him, he muſt nevertheleſſe reprove, and, if need be, uſe ſharpnes: The Phyſitian that finds men kind to him, and to honor him, when they are in health, will nevertheleſſe, when they are fallen into a diſeaſe, uſe ſharp medicines, and it may be ſharper to them then others, that he may the ſooner and ſounder reſtore them. It is the ſigne of a falſe prophet, when his mouth is not filled, to prepare and proclaime warre, and when it is, to cry all peace. Mich. 3.5. Thus ſaith the Lord, concerning the Prophets that deceive my people, and bite them with their teeth, and cry peace, but if a man put not into their mouthes, they prepare warre againſt him.

To admoniſh all ſuch as come nigh unto God by ſpeciall profeſſion, Ʋſe 2 that they endure the words of reproofe from the mouth of the Miniſter, if he deale more ſharply with their ſinnes, covetouſneſſe, uſury, envy, quarrellings, pride and vanities; and particularly for the ſinne in hand; for their cold prayers, careleſſe hearing, ſleepy attending, negligent or late comming, the omiſſion and remiſſion of their care publiquely, but ſpecially privately in the worſhip and ſervice of God: they muſt not grudge and goe away diſcontented, ſaying, He knowes me well, he might well have forborne this, I have been an old profeſſor and an old diſciple: haſt thou? then is thy ſinne the greater, and God is more diſpleaſed with it, and ſo ought his Miniſters leſſe to ſpare thee, and thou the rather to take it from them. As Moſes ſaid, See, Iſrael will not heare, then how will Pharaoh? I wonder not many times to ſee common Chriſtians and carnall men to diſtaſte reproofes, when I find profeſſors ſo diſliking them: but as their ſinnes are the greater, ſinne compared with ſinne, their reproofes ſhould be the ſharper, as in diſeaſes.

To teach every man to conſider of his profeſſion which he makes of Gods ſervice and feare; Ʋſe 3 and thereby to know he is more bound to procure Gods name to be honored, and in himſelfe and his to be moſt carefull for his ſervice and worſhip. His profeſſion requireth he be more devout in prayer, more watchfull and diligent in hearing, and in every duty whereby God is immediately worſhipped and glorified, more carefull. This his profeſſion requires of him; which if he performe not, he muſt know, that as every ſinne he committeth is more hainous, ſo his careleſſenes and corruption in the ſervice of God is much more intolerable and hainous in the ſight of God, then his who makes no profeſſion. Thou ſeeſt a man who is but a ſtate-Chriſtian and profeſſor, withdraw himſelfe, and be negligent to come to the place of Gods worſhip, thou diſlikeſt; and yet occaſion of friends, pleaſure or profit will ſometime draw thee aſide from it; thy ſinne is farre more intolerable then his: So of ſleeping, thy nod is worſe then his halfe houres nap; for to thee Chriſt ſaith, as to Peter, Marke 14.37.Ideo Ethnicis deteriores ſumus, quia meliores eſſe debemus, quia pugnamus profeſſionem noſtram moribus noſtris, nec ſumus id quod profitemur: Salv. ſleepeſt thou? and ſo in every duty of Gods worſhip. We are then farre worſe then Ethnicks, becauſe we ought to be better; becauſe our profeſſion and manners are repugnant, and we are not what we profeſſe our ſelves to be.

Then better not profeſſe at all? Object. Anſw.

Admit thy conceit: but what is gained by it? Paul ſaith, Rom. 2.12. For as many as have ſinned with out the law, ſhall periſh alſo without the law: and as many as have ſinned in the law, ſhall be judged by the law: and Chriſt, Luke 12.47, 48. That ſervant that knew his Maſters will, and prepared not himſelfe, neither did according to his will, ſhalbe beaten with many ſtripes: but he that knew it not, and yet did commit things worthy of ſtripes, ſhalbe beaten with few ſtipes: for unto whomſoever much is given, of him ſhalbe much required, and to whom men commit much, the more of him will they aske. There was one had two ſonnes, Math. 21.28. he that ſaid he would not, and did, was commendable: doe thou like, and it ſhalbe well with thee, but otherwiſe thy not profeſſion ſhall alſo condemn thee, and if it be leſſe, yet if thou periſh, thou haſt gained little. The beſt is to profeſſe and alſo perform with all care the ſervice of God, then thou ſhalt be bleſſed in thy deed.

Have polluted it.] The act of theſe perſons, the Iſraelites, the polluting and corrupting of the worſhip of God. And here is the cauſe why God will take his worſhip and word from them, they polluted and corrupted it, and made no account of it.

The prophaning of Gods name, Doctrine. that is, the corrupting and contemning of Gods word and worſhip, is that which procures God to take it away, and remove it from a people and land; as here, and Iſaiah 29.10. ad 14. Jer. 7.13, 14. Therefore now, becauſe ye have done all theſe workes, ſaith the Lord, and I roſe up early, and ſpake unto you: but when I ſpake, yee would not heare mee; neither when I called would yee anſwer. Therefore will I doe unto this houſe, whereupon my name is called, wherein alſo yee truſt, even unto the place that I gave unto you and your fathers, as I have done unto Shilo.

This teacheth us to behold Gods juſt judgment upon the Church of Rome, Ʋſe 1 which once was a famous light, and a flouriſhing Church, but it grew both to contemn the word of God, and to corrupt his worſhip. It preferred the Church above it, yea the Pope holding he might diſpence with the word of God; ſo Gratian, ſpeciall the new Teſtament, ſo Panormitan; the Church can make morall precepts mutable, ſo Gratian; with infinite ſuch like. The worſhip it hath corrupted by unwritten and lying traditions, by ſuch a burden of ceremonies, as never any ſuperſtition had by the precepts of men and ſuch like. That God hath dealt juſtly, he hath taken from them his word, and left them in palpable darknes more then Aegypt, 2 Theſſal. 2.11. And now are they as a man out of his way, and yet thinks he is right, the further he goes the more he is out of his way, and no hope of returning; becauſe he perſwadeth himſelfe he is in the right way.

This may make us feare that the day of the mourning for the Goſpell is not farre, Ʋſe 2 at leaſt in Gods juſtice and his dealing with others; becauſe though corruption hath not ſeaſed upon his worſhip, yet contempt of the word is every where.

The Church and the chiefe in it, the Magiſtrates are here admoniſhed, Ʋſe 3 if they deſire that the Goſpell and his worſhip ſhould abide amongſt us, that they take heed it be not corrupted, nor contemned; which is the very life and breath of the Church, the vitall ſpirits, which being corrupted bring death to the whole: they ought to make lawes againſt error and hereſie, ſuperſtition & other corruptions, and ſeverely to execute them againſt whoſoever dare privately or publiquely, ſecretly or openly, ſowe any cockle with the pure wheat of Gods word and labor to keep it in as much ſincerity and ſimplicity as may bee; labouring to keep the fire upon the Lords Altar, the Lampes burning in the Temple, and the Levites unforſaken, labouring for the mainteynance of the faith which was given unto the Saints, Jude, verſe 3. correcting and puniſhing all contemners of it, who or howſoever, leſt God doe remove it from us.

To teach every man as he deſireth there ſhould be peace and truth in his dayes, ſo to repent of his corrupting, Ʋſe 4 polluting or contemning of this, whether before or ſince his calling; and now to labor for his part to keep it in integrity and purity, to have it in all honor and high eſteeme, that if God for the generall doe remove it, yet his ſinne be not a provocation to it. The removing of it will be griefe enough, more when he ſhalbe guilty himſelfe as a procurer of it. As ſickneſſe and trouble is heavy, ſo more when a man is guilty by his own intemperancy, or miſcarrying of himſelfe, by ſurfetting and ſuch like; he hath brought it upon himſelf, and pulled it with his own hands upon him: ſo in this.

In that you ſay, the table of the Lord is polluted.] This is the firſt particular; their thoughts, according to the phraſe often uſed in this Chapter; whence it is not only manifeſt that the Lord knowes the thoughts of Men, and the things they doe in ſecret, but he reveales them to others, his liefetenants upon earth, his Miniſters and Magiſtrates to reprove, or correct and puniſh.

Table polluted,] They contemned the Table, becauſe it was but rudely built; and the offering, becauſe it was burnt to aſhes. Hierom.

The thing that makes men contemne holy duties, Doctr. and the worſhip of God, is becauſe they looke too much upon the baſeneſſe of the meanes. Vide verſ. 7. ut ante.

And the fruit thereof, even his meate not to be regarded.] The Prieſts part, they thought any thing would ſerve them; contemning Gods worſhip, they contemned the meanes of his worſhip.

The contempt of Gods worſhip, Doctrine. and the contempt of his Miniſters, goe together; they are in one people, one age, one place, the fruit of the Altar and the meate of it deſpiſed together. So it is here, ſo 1 Sam. 2.17. It is all one, whether the cauſe be juſt, and they juſtly deſpiſed or no. 2 Chron. 36.14, 15, Reaſ. 1 16. Nehem. 13.10, 11.

Becauſe all the honour and account that the Miniſters can have or looke for, is for their worke, for the worſhip and ſervice of God they performe amongſt them. 1 Theſ. 5.12, 13. Now if their worke once grow into contempt and diſgrace, they needs muſt; which was the reaſon why Demetrius pleaded ſo hard for the honour of Diana, for their owne gaine and honour, knowing that they were honoured for her, who, if once diſhonoured, would make them to be diſhonoured, Acts 19.24, &c. ſo in this, of the true worſhip.

Becauſe the corruption of man is ſuch, Reaſ. 2 that when he ſhould reſpect the Miniſter for his worke, the cheſt for the treaſure, he reſpects the worke for the Miniſter, the treaſure for the cheſt. Therefore if he once grow to diſlike him, he will diſlike it.

This noteth the cauſe why the worſhip of God and his ſervice is in theſe dayes in that contempt that we find it to be in all places: Ʋſe 1 it is amongſt us ſtill, God hath not taken away the Arke of his preſence; but it is in ſmall account, little eſteeme and reverence. It is no marvell, ſeeing the Lords Miniſters are in ſuch contempt as they are; what difference or diſtinction ſoever men make of them, yet herein they differ not, but are all in contempt. No ſort nor condition of men, no men of any profeſſion in the Land, are any thing like neere in the like generall contempt and diſgrace that they are; by Courtiers and Countreymen, by Citizens and men abroad, by rich and poore, by old and young; they are as, 2 Chron. 36.16. marked, deſpiſed, miſuſed. Is it then any marvell if the worſhip of God be contemned? when the Embaſſadour is contemned, the embaſſage will and muſt be worſe liked of; when the Phyſitian, the phyſick he brings: Nothing that Micha can ſay or doe can be liked, Ahab diſlikes his perſon. And againe, è converſo, this layes out unto us why the Miniſters are in ſuch contempt, the worſhip it ſelfe is in contempt. They are deprived of their double honour, in the moſt part, becauſe the moſt honour not the Word and worſhip of God. When as the meſſage of David ſent by his ſervants, is miſconſtrued by the Ammonites, then are his meſſengers abuſed. 2 Sam. 10. ſo when the worſhip of God, then the Miniſters. Theſe are two twinnes, as it were, the contempt of the one, and the contempt of the other; it is hard to tell which firſt comes forth, happily ſome may thinke the one, ſome the other; as with the twinnes. Gen. 38.28. &c.

This muſt inſtruct the Miniſters of God, Ʋſe 2 if they have any deſire that the worſhip of God ſhould be had in account and reverence, and not in contempt, that they carry themſelves wiſely and diſcreetly, ſincerely and ſoberly, both in the worke of their Miniſtery, and in other carriage of their life; that they give no juſt cauſe of contempt of the Word, but that they may rather adorne it. So Saint Paul perſwades both Timothy and Titus, and in them other Miniſters; for his charges were not perſonall, nor temporary; 1 Tim. 4.12. 2 Tim. 4.5. Titus 2.7, 8. for if all muſt ſo live and carry themſelves, that the Goſpell of God may be well ſpoken of, and his worſhip regarded; if ſervants, Titus 2.10. if women, even young women, verſes 4, 5. if all profeſſors, Titus 3.8. much more ought Preachers, they ought ſo to handle thoſe myſteries and worſhip of God, that they may ſtrike reverence and eſteeme into the people; ſo to carry themſelves, that they may get account and eſtimation to themſelves, and ſo to the worſhip of God; for when the Miniſters of God handle the Word ſimply and profitably, and other parts of Gods worſhip with great reverence, and when they practiſe it carefully, then will it be better affected and reverenced of others; but when they handle them corruptly and careleſly, when they are not the ſame men in their lives, they ſeeme to be in the Pulpit, they make the ordinances of God to be out of requeſt, and to be loathed, as Elies wicked ſonnes made men abhorre the offering of the Lord, 1 Sam. 2.17. both by their uſing of it, and carriage of their lives; for even wholeſome meate-men loath an unwholeſome and ſluttiſh huſwives, or Cookes dreſſing.

This may admoniſh all thoſe who contemne the Miniſters of God, who doe ſcoffe, deride, and diſgrace them moſt, Ʋſe 3 who ſeeke moſt that the worſhip of God ſhould be had in honour, whatſoever profeſſion they make outwardly, it is yet manifeſt they have no inward love to religion; nay, that they contemne and deſpiſe the worſhip of God. They may uſe the works of his ſervice, and performe worſhip for the outward act, but it is without any love and reverence to it; but as the Heathen man would have his Tyrant to ſeeme religious, that his people might feare him, becauſe they might think the Gods would helpe him, if they ſhould rebell or riſe againſt him; ſo theſe, for one ſiniſterreſpect or other.

It hath beene a continuall portion of the Miniſters of God, Doctr. to be contemned, and not regarded; to be baſely thought of and ſpoken of, though in this place it may ſeeme to be a juſt judgement upon theſe, yet the beſt and the moſt ſincere Miniſters have beene no better eſteemed or regarded. 2 Kings 9.11. Jer. 29.26. Acts 2.13. and 26.24. Matth. 11.18. 1 Cor. 4.9. ad 14.

Becauſe it befell to Chriſt, Reaſ. 1 who was many wayes evill ſpoken of, John 10.20. Matth. 11.19. then no marvell if his Miniſters and members be in the ſame condition; for Matth. 10.24, 25. The Diſciple is not above his Maſter, nor the ſervant above his Lord. It is enough for the Diſciple to be as his Maſter is, and the ſervant as his Lord. If they have called the Maſter of the houſe Beelzebub, how much more them of his houſhold?

Becauſe the Miniſters of God muſt deale with and reprove the ſinnes of men, Reaſ. 2 and not ſpare them, but threaten them for them. Now when they are, as Baſil ſpeaketh, like Phyſitians, who make warre, not with their patient, but with his diſeaſe and paſſion; ſo not with them, but their ſinnes; they thinke hee is their enemy, and maketh warre againſt them, therefore they ſpeake evill of him.

To teach us not to be offended, Ʋſe 1 if we finde now many mockers and ſcorners of the Miniſters and Miniſtery, many who regard them not, but contemne them, and raiſe up all manner of evill ſpeeches againſt them; it is no new thing, for there is none under Heaven. It was propheſied it ſhould be, 2 Pet. 3.3. mockers. 2 Tim. 3.3. deſpiſers of them who are good; and therefore ſtill will be, while the accuſer of the brethren doth rule in the Ayre, and is Prince of this world, and doth rule in the children of diſobedience, he will make them mock and deſpiſe, contemne and ſlander, and oftentimes ſuch as would make reaſonable men affraid, leſt their ſlanders ſhould be found falſe, yet that troubles them not, becauſe they ſtill hope it will make for their advantage; he inſtructing them, who taught Machiavill, Detrahe audacter, & aliquid adhaerebit. Machiavil. Slander one confidently, and ſomewhat will ſticke to him. If that be true which Tertullian writeth Adverſus Gent. Apol. cap. 1.Nihil iniquius, quàm ut oderint homines, quos ignorant, etiamſi res meretur odium. Tertul. Nothing is worſe than to hate men whom they know not, though they deſerve to be hated. What is it then that they ſhould ſlander men whom they know not, when the thing deſerveth great honour?

Ʋſe 2 This muſt teach the Miniſters patiently to abide the baſe conceits and opinions of men. It is no new thing: if they did it to the greene tree, what will they doe to the dry? if to thoſe who have lived before, more to theſe. It is that whereunto they were appointed, 1 Theſ. 3.3. that of Chriſt will be true, Matth. 5.11, 12. Bleſſed are you when men revile you and perſecute you, and ſay all manner of evill againſt you for my Name falſely. Rejoyce and be glad, for great is your reward in Heaven: for ſo perſecuted they the Prophets which were before you: which if any incurre not leſſe or more in his portion, he may feare and ſuſpect himſelfe whether he be Chriſts or no, ſeeing Chriſt ſo ſpeaketh, Luke 6.26. Woe unto you, when all men ſhall ſpeake well of you; for ſo did their fathers to the falſe Prophets: he may ſuſpect himſelfe rather falſe than true. That of Plinius Cecilius, which he was wont to ſet upon his Schooles, may be applyed; Sciamus eum peſſimè dixiſſe, cui maximè ſit applanſum: Wee know, he that hath moſt applauſe, hath made the worſt Oration.

VERSE XIII.

Ye ſaid alſo, Behold, it is a wearineſſe, and ye have ſnuffed at it, ſaith the Lord of Hoſtes, and ye offered that which was torne, and the lame, and the ſick: thus ye offered an offering: ſhould I accept this of your hand, ſaith the Lord?

YE ſay alſo, behold, it is a wearineſſe.] The ſecond corruption here reproved is outward pollution, which is double, in ſpeech and geſture: The ſpeech ſome expound as ſpoken by the Prieſts, taking up the breaſt or ſhoulder of a carrion ſheepe which was his due, Levit. 7.31, 32. ſee what I have for my labour; but the Prieſts themſelves had a hand in this ſinne. This ſpeech is expounded as if it were ſpoken by a crafty diſſimulation and arrogant bragging. See how I am wearied with carrying this weighty ſheepe, when a man might have blowne it over; or they ſay, they are marvellouſly weary with carrying ſo weighty and tidie a beaſt upon their ſhoulders, and that they might faine it by their geſture, they ſhew it by panting, and fetching their breath deepe, and drawing of it ſhort, Montanus. Some expound, what a toile is this that we ſpend all in the ſervice of God; the complaint of the people, that they were at great toile and paines, and exceſſive coſt and charge in Gods ſervice, as over-wearied with labour, and eaten out and undone with expences, eſpecially comming ſo raw and bare home; and therefore God was to content himſelfe with it, though worſe.

You have ſnuffed at it.] Either you blow and pant, as tyred with bringing a tidie beaſt; ſtill their arrogant diſſembling continued: or by a diſdainfull and contemptuous geſture you ſhew your unwillingneſſe to ſerve God, and how vile and tedious it is to you: it is the geſture of one refuſing a thing with diſdaine and contempt, as Pſal. 10.5.

Saith the Lord of Hoaſts.] Who is moſt good and pure, and a powerfull and juſt revenger of all ſuch wickedneſſe.

And ye offered that which was torne.] Their practice and dealing; their Sacrifice faulty two wayes: they brought blind and lame, or, if any good, not their owne. Firſt, in manner of getting of it, it was ſuch as was ſtolne; ſome expound raptum, ſpoiled and wearied with beaſts; raptus ex ore lupi, which was dainty among the Heathen, as finer meate and the tenderer, ſo Calvine. If by chance a ſheepe or other beaſt were wearied, or ſo, they would be content to beſtow it on God. But this is not like, for Sacrifices were brought quick, not dead. But raptum, rather furto & rapina quaeſitum, as Lyra; they brought ſuch to God as was gotten by evill meanes, thinking to ſtop his mouth, as mans, with part of the booty. Pſal. 50.21.

Behold, it is a wearineſſe.] The complaint of the people, thinking too much of that they did in the ſervice of God.

Hypocrites, Doctr. naturall, and wicked men doe thinke all time too much, all paines too great, all coſt too chargeable ſpent upon the ſervice of God and his worſhip, Amos 8.5. Iſaiah 58.3. for it carrieth a kind of repentance in them, for that they had done all that in the ſervice of God, when they aimed not at his ſervice, but their owne profit. This is that which was in Judas, John 12.5, 6. Why is this waſte? murmuring at it, and made a good colour for it, that he might alſo infect others, pretending it for the members of Chriſt, againſt the Head, by which hee brought the Diſciples into the ſame ſinne with him. Matth. 26.

Becauſe love is the ground of all duties, Reaſ. 1 ſpecially of the cheerefull, ready, diligent performing of them, and the coſt which men think nothing too much of where they love: Parents to their Children, the Wife to the Huſband. Now no naturall and wicked men have the love of God, or can have it; for it is a ſupernaturall gift, therefore no marvell if they deale thus.

Becauſe the motives of theſe duties, Reaſ. 2 and the manner of doing them, are the benefits received, and the bleſſings and rewards to come upon them that doe them ſo. Now naturall and wicked men want ſpirituall eyes to ſee God the giver of all that they have, and the reward for things to come, and what profit the ſervice of God brings to them; then no marvell though they think all too much.

Micha. 6.6, 7. here are hypocrites that thought not great things too much for God. Object.

This they offered, but they never did it. It may be a queſtion, Sol. if God would have taken them at their word, whether they would have performed or no; for many promiſe largely, that are ſhort enough in performing. But admit they would, yet that they would not have done it, for any ſervice to God at all, but only for a ſafeguard to themſelves and their ſinnes. The Prophet threatned them with the judgments of God if they did not returne from their ſinnes: they thinking to ſave themſelves, and keepe their ſinnes, which were ſo deare unto them, offer thus liberally, and it may be would have given ſo: but it was not for God, but themſelves. As the Mariner in a ſtorme or danger, and the traveller when he is beſet with theeves, will caſt away liberally.

This teacheth that there are a great company of men in the Church who are but meere naturall men at the beſt, Ʋſe 1 but hypocrites in the Church, ſeeing ſo many find and profeſſe themſelves to find ſuch tediouſneſſe and wearines in the ſervice of God, thinking the time too much, the paines too great, the coſt very burdenſome, weary of Sabboths, and the times and places of exerciſes, can be content to ſerve with eaſe, but not with any ſtrictnes, or as they account, it inconvenience, a little labor happily, but no coſt without grudging. To whom the Sabboth, when it commeth, is like to a bad gueſt, whoſe departure is farre more welcome to them then his comming; ſo is the end more acceptable then the beginning, and every houre is a day till it be over; others thinke it was ordained for their eaſe and refreſhing from their labors, and not for Gods ſervice, and therefore thinke it too much to give the whole day to God, too much to heare twice, but intolerable they ſhould be bound to make care of it in the whole, in private beſides the publique ſervice:Quae diabolus imperavit, quam laborioſa? quam gravia? nee difficultas fuit ejus man datis impedimentū. Chry. ho. 19. ad P. Ant. many maſters are there, who thinke much to give to God a whole Sabboth, who will not remit their ſervants a piece of one of the ſix dayes: Many a ſervant who can be content to toile himſelfe more that day with the workes of pleaſure and the workes of Sathan, then in the week with the works of his Maſter, but thinks every thing too much for God, as Chryſoſtome. What commands doth the Devill lay on man? how laborious? how grievous? yet the difficulty is no impediment to his commands. But here a little thing hinders, and they thinke all too much: how much more ſhew they themſelves wicked men, who, like Judas, finde fault with others care or coſt in the ſervice of God, and draw others with them into the ſame opinion, to thinke it is too much, when it is ſhort of that that is expreſſely required.

To teach every man, Ʋſe 2 when he finds any ſuch wearineſſe in the ſervice of God, his heart thinking too much of his coſt and pains, to cenſure it in himſelfe as a relique of the naturall man, whether it come of himſelfe, or he be drawn unto it by others, (as the Diſciples were by Judas; and to humble himſelf for it, for it cannot be good, comming from this; and men cannot gather figs of thornes, nor grapes of thiſtles,) to judge it to come from this, that his love is unperfect, as his knowledge is, but in part; or from this, that he hath not the feeling of Gods love, his bounty and mercy towards him as he ought, neither knows the fruit of this ſervice.

To teach every one to labor againſt this corruption, and to withſtand it, Ʋſe 3 that it ſeaſe not upon him, ſeeing God taxeth theſe for it; for wherefore elſe, but that we ſhould avoid it, and never think either paines or time or coſt too much in his ſervice and worſhip? for which purpoſe two things muſt we labor for; one, the love of God; for nothing will we think enough then for him, as Jacob and Shechem; another, delight in the duties, Iſaiah 58.13. Pſal. 122.1. John 6.34. give me a man that delights in any thing, and all is not enough for it.

And ye have ſnuffed at it.] Their geſture, which as it noteth their unwillingneſſe, ſo taken as ſome doe take it, for panting, then it ſignifies their arrogant diſſembling, by which they made ſhew as if they had brought moſt excellent ſacrifices, when they were nothing, and brought nothing but wilde and baſe ſacrifices to God.

It is a grievous ſinne for men to make ſhew of great care and diligence in the ſervice and worſhip of God, Doctr. and indeed doe nothing leſſe. Men cannot abide it, ſpecially an upright and plain dealing man, Prov. 29.27. much leſſe God that is righteouſnes it ſelfe. Ezek. 14.7.8. Iſaiah 58.2, 3. Pſal. 5.6 Acts 5.

Becauſe it is groſſe hypocriſie, Reaſ. 1 and ſo abominable unto the Lord, who as he is a moſt ſimple eſſence, moſt holy and pure, cannot endure ſuch doubling.

Becauſe offences which are done openly, and committed apparently, doe nor ſo much offend a generous and valiant minde and man, Reaſ. 2 as when they are done by craft and diſſembling: the reaſons, becauſe the former argues the audaciouſneſſe and impudence of the actor, the latter the great contempt and irriſion of him which is ſo provoked.

This will convince many of groſſe ſinne before God, who make ſuch ſhew of great ſervice of God, Ʋſe 1 and yet doe nothing leſſe. To ſay little of Papiſts, as of Monks who commend their manner of worſhip or ſervices, who brag that they are continually in prayer, that they riſe in the night ſeaſon with the hazard of their health, to keep watch for the ſalvation of others, and waſte their bodies with watchings, faſtings, and other exerciſes; yet they think it ſkils not much what manner of prayers, how without affection, being but, as Baſil ſpeaketh, like the lowing of ſo many oxen, though they be never ſo barbarous, yet God will accept. As the Pope provided for his idle and unlearned Prieſts by his Canon; Quod verba Dei non debent eſſe ſubjecta regulis Donati. To ſay nothing, I ſay, of their ſhew of ſervice, nor of the lay Papiſts who make great ſhew of great ſervice by the account of their prayers upon their beads, when few of them undeſtand what they ſay; To ſay nothing of theſe who are without, and ſo what have I to doe to judge them; how many have we within, who are here convinced of ſinne, becauſe they make great ſhew, and yet doe nothing leſſe? Many make great ſhew of ſerving God in prayer, others in hearing of the word, and therefore come panting, and blowing, and ſweating about ſuch things, but doe nothing leſſe, becauſe it cannot be they can make account of Preaching who regard not Prayer, nor they of Prayer who reverence not Preaching, becauſe he can not delight to hear God ſpeak, that delights not to ſpeak to God, and ſo è contrà. And as Bernard ſaid betwixt prayer and faſting, ſo ſay I of this; prayer obtaineth the power of faſting,Oratio virtutem impetrat jejunandi, jejunium gratiam orandi: noc illam corroborat, illa hoc janctificat. Bernardus. and faſting the grace of prayer, this ſtrengthens that, and that ſanctifieth this. Finally, they who come to the ſervice of God, as Ezek. ſpeaketh, ſhall be anſwered as he ſaith, for they make ſhew and doe not.

To teach every man to take heed of hypocriſie, Ʋſe 2 and making ſhew of diligence and devotion in the ſervice of God, when there is no ſuch thing in the heart, for that will not go currant with God, but wilbe ſeverely both cenſured, and ſentenced by him; as amongſt other things it was in this people, one principall cauſe of removing the worſhip of from them; ſo of the Goſpell from us: for in ſhews, and colours, and pretences may hee deceive men, but he cannot God. That which St. Hierome ſaith ad Ruſticanum, Epiſt. 4. Honor nominis Chriſtiani fraudem facit magis, quam patitur, quodque pudet dicere, ſed neceſſe eſt: ut ſaltem ſic ad noſtrum erubeſcamus dedecus: So is it true in in reſpect of men: but it cannot be ſo of God, who ſees the inward parts, Hebr. 14.13. but ſuch deceit ſhall verily ſuffer from him, who cannot endure hypocriſie; for ſuch ſonnes and ſervants he cannot endure, who will ſay and make great ſhew, but doe nothing. Therefore ought every one, if not to be as the windows of the Temple were, wider within then without, yet to be no more in ſhew then they are in truth, and to labour to doe every thing they make ſhew of.

And yee offered that which was torne,] Their practice, and here the firſt fault of their ſacrifice, that they brought none of their own, but ſuch as was gotten by unlawfull meanes.

Things taken from others by deceit, Doctr. violence, oppreſſion and wrong, are not fit matter for ſacrifice to God, to be given to the poore, to good, religious, or charitable uſes, this is reproved in theſe: hereto tends the commandement, Deuter. 23.17, 18. there ſhall be no whore of the daughters of Iſrael, neither ſhall there be a whore-keeper of the ſonnes of Iſrael. Thou ſhalt neither bring the hyre of a whore, nor the price of a dog into the houſe of the Lord thy God for any vow: for even both theſe are an a bomination unto the Lord thy God, Iſaiah 61.8. I hate robbery for burnt offering, Luke 11.41. Ephe. 4.28.

Becauſe every man ought to offer unto the Lord of his owne, not others; Reaſ. 1 now only all that is a mans own, which is gotten and had by lawfull means; that which is gotten by unlawfull means, is anothers, not his.

Becauſe this were to make God partaker of the ſinne, as much as in them lyes, Reaſ. 2 and whereunto he ſhould be acceſſary, if he ſhould accept any ſuch thing; as receivers of ſtoln wares.

Luke 16.9. Object. And I ſay unto you, make you friends with the riches of iniquity, that when yee ſhall want they may receive you into everlaſting habitations. Then is it lawfull thus to diſpoſe of a mans goods, though gotten by iniquity.

Chriſt indeed cals them riches of iniquity, Anſw. which he ſhews not only of riches unjuſtly gotten, but of thoſe which are lawfully gotten, ſeeing the Doctine we have taught is true. They are called thus, as ſome thinke, becauſe they are inaequalitatis, unequally divided; or becauſe they were gotten by the ſins of the grandfathers, or great great fathers; or becauſe they are matter of ſinne and iniquity; not that they are either ſuch of themſelves, nor by Gods ordinance, who hath made them, remedia humanae miſeriae, non inſtrumenta voluptatis & ſuperbiae; but they are ſuch by the corruption and infirmity of man; as wine, good and neat, put into a muſty caske, will in time ſmell muſtily like the veſſell; ſo that as often as a man drinks of it, he ſaith it is muſty: So riches good of themſelves, yet poſſeſſed by a corrupt heart, grow evill, that thou mayeſt call them wicked riches, becauſe they are cauſes of wickedneſſe, as the Apoſtle ſpeaketh of evill times, and ſo Chriſt calleth them here, not perſwading them of the riches they have gotten by iniquity, to offer ſacrifices unto God on the Altar of the poore, or any otherwiſe to procure favour from God: but perſwades them that thoſe riches which men commonly ſo uſe to pride, or voluptuouſneſſe, and other ſinnes, that they would uſe well to procure favor, and good will unto themſelves both of God and man.

This ſerveth to ſhew that many mens ſacrifices and liberality is unlawfull, and no waies acceptable to God, Ʋſe 1 becauſe it is of ſuch things as are evill, gotten by unlawfull meanes. Such is the liberality and hoſpitality of many men in the Country, maintained by oppreſſion, racking of rents, diſpeopling of towns, and ſuch like. Such is the liberality of many Citizens, who in many yeares get together a great deale of wealth by fraud, oppreſſion, the curſed trade of uſury, and at their deaths leave a little to religious or charitable uſes, franke at their deaths, of that they cared not how they came by it in their lives, things which are not their owne, but other mens, of which they ought to have made reſtitution, as Zacheus did, Luke 19.8. and out of the remnant have given to good uſes, when a mite had been better, and would have beene better accepted, then a Million without it; and for which now, though the loins of many bleſſe God for that they left, yet are they burning in Hell for it, if that be true of Auguſt. Ep. 54. Macedo: as true it is according to the Analogie of the Scripture.Sires aliena propter quam peccatum eſt, cum reddi poſſit non redditur, non agitur poenitentia. ſed fingitur; ſi autemveraciter agitur, non remittitur peccatum niſireſtituatur ablatum, ſed, ut dixi, cum reſtituti poteſt. Auguſt. Epiſt. 54. Maced. If the thing for which the ſinne was committed, may bee reſtored, and is not, the man doth not repent, but diſſemble; but if he deale truely, the ſin ſhall not be remitted, unleſſe reſtitution (if it may be) be made; and onething there is, which is yet more unacceptable to God, and juſtly reproved, that they leave behind them for ſuch uſes monies to be imployed by uſury, by their companyes, and other, wherein they are like to lewd voluptuous men, who having lived in wantonneſſe all their lives, leave their goods, and make their baſtards their heires, that their ſhame might never be put out, but they might be like Abſolons pillar to all poſterity: ſo theſe, that their infamie might remaine, and their reproach bee never put out. If that conceit of ſome were true, that Pauls glory increaſeth, as the number of them increaſeth who are wonne by that he writ, I ſhould then thinke that both their glory increaſeth who get their goods well, and have left it to good uſes by lawfull meanes; and their woe and torment, who got it by unlawfull meanes, and left it by unlawfull meanes to encreaſe for the benefit of others. But I have no ſuch warrant; only I ſay, if reſtitution made paſſage for ſalvation to come to Zacheus houſe; Non-reſtitution makes paſſage for condemnation to come to theſe men, or they to it: Let no man thinke I ſpeak this to diſcourage men from doing good, but to direct them to doe good after a good manner, and to free my ſelfe from participating in future ſins of ſuch men; remembring how confidently Auguſtine ſpeakes it: Illud fidentiſſimè dixerim, qui adſe confugientem quantum honeſtè poteſt ad reſtituendum non compellit, ſocium eſſe fraudis & criminis.

To informe men for time to come to doe that they doe, Ʋſe 2 and offer to God, to doe it of their owne, not others, ſuch as they lawfully come by, not by unlawfull meanes. David, that holy man of God, would not offer to God of anothers, not taken by violence from him, but though he would give it him freely; happily fearing leſt it would not be ſo acceptable when it was not of his owne, though not gotten unlawfully, 2 Sam. 24.24. So ſhould every man doe that would have his offering acceptable to God; they ought not to take from one to give to another, but of their owne to give to God, either mediately or immediately; for men may not doe evill, that good may come of it. Rom. 3.8. Thou art lying upon thy ſick-bed, it may be thy death-bed, which is the time when men diſtribute things of moment and perpetuity. Think with thy ſelfe, that after death comes judgment, Hebr. 9. and know that thou muſt give an account of thy goods, how thou haſt got them, and how thou haſt left them. Therefore if thou haſt oppreſſed, or wronged, or defrauded any by any meanes, make him reſtitution to the full; and if thy ability be ſuch, more than full, and of the reſt give to the poore, and to good uſes: for if thou thinkeſt the giving of theſe will excuſe thee to the Judge for the other, thou deceiveſt thy ſelfe; it were as if a Theefe, being arraigned for a robbery, ſhould thinke to anſwer the Judge, and eſcape ſentence of death, becauſe he gave much of it to the next poore he met: ſo in this; for the Lord hates robbery for a burnt offering, and if thou wouldeſt have a bleſſing, Eccleſ. 11.1. Caſt thy bread upon the waters, and leave it to be imployed lawfully, though leſſe benefit come to the poore, and a ſhorter time, not by that which is odious to God and man; for an Uſurer is a reproach amongſt men, God caſting that ſhame upon him; for how canſt thou anſwer Chriſt at that judgment, how thou haſt left thy goods?

Now theſe Jews bringing ſuch ſacrifices of ſuch things as were thus corruptly come by, did it to appeaſe Gods diſpleaſure againſt them for the ſinne, and thought ſo, as it were, to ſtop his mouth; whence ſome gather this point, not unnaturally.

It is the cuſtome and falſe conceit of a naturall man, to think he may make God a friend, Doctr. or pacifie him with part of that he hath wickedly gotten, or by ſome outward thing, as his riches and ſubſtance and other ceremonies; as here, and Amos 2.8. They lye downe upon clothes laid to pledge by every Altar, and they drinke the Wine of the condemned in the houſe of their God. It is ſpoken of Idolaters, in reſpect of their Idols, yet it ſerveth to ſhew the nature of men, who in their corruption thinke no better of the true God than a falſe god. Micha. 6.6, 7. To this purpoſe may we apply that, Deut. 23.17, 18. for Gods forbidding inſinuates the proneneſſe of mans nature to it, as in all the Commandements.

Becauſe God appointed ſacrifices, Reaſ. 1 and propitiatory ſacrifices in the Law of the outward things, and they neither learning more, nor looking forward, not ſeeing that it was not theſe which did appeaſe God, but that which they ſignified, ſtill relyed upon them, and ſo thought that outward things would doe it; and in proportion naturall men from them.

Becauſe they think corruptly and wickedly of God, Reaſ. 2 that he is as themſelves, or as a corrupt Judge, who will be reconciled by gifts, not caring how it is come by, ſo his hand be filled.

Becauſe it muſt be needs a vaine and falſe conceit to imagine that ſhould appeaſe him, Reaſ. 3 when it is a meanes to bring the ſinne to remembrance, ſeeing God knows what it is, and how it was come by, as well as himſelfe.

This may let us ſee the notable policy of the Church of Rome, Ʋſe 1 who ſeeing the nature of man to be ſuch, as that they both think to appeaſe the wrath of God, and would thus reconcile his favour, rather than with true repentance and turning to God, to the end they may keepe a multitude ſtill with them, and not a little enrich themſelves, have taught them that with ſuch bodily exerciſes and temporall things, they may appeaſe God, and buy out their ſinnes; as the building of Chappells, Monaſteries, religious houſes, appointing of Maſſes, buying of pardons, and beſtowing upon the Church, whether living or dying, nay, if they be not able, or careleſſe of themſelves, others may for money purchaſe ſuch things for them. Hence it is that the Church, (as they call it) is ſo glorious and rich, that is, thoſe Church-men; that,Nummum addunt nummo, & in marſupium ſuffocantes matronarum opes venantur obſequiis: Sunt ditiores Monachi, quàm fuerunt ſeculares, poſſideant opes ſub Chriſto paupere, quas ſub locuplete diabolo non habuerant, & ſuſp ret eos Eccleſia divites, quos mundus tenuit ante mendicos: And Epiſt. 4. to Ruſtic. Contra omnem opinionem plenis ſacculis moriuntur divites, qui quaſi pauperes vixerunt. Hieron. ad Heliod. Epiſt. 3. as St. Hierome ſaid to Heliod. Epiſt. 3. They adde money to money, and ſtuffe their purſes, and purchaſe womens goods by flattery; they are richer Monks than they were Seculars, and poſſeſſe wealth under poore Chriſt, which they had not under wealthy Satan; they are rich in the Church, who were beggers in the world. And in another Epiſtle, Contrary to all mens opinions, they dye very rich, who lived under a profeſſion of poverty.

To overthrow the carnall conceit of naturall men, Ʋſe 2 who live in their ſinnes, in their impenitency, and thinke by almes and ſome ſuch things, or outward works to ſatisfie God for other ſinnes, and often for thoſe ſinnes by which they got them. Many men, when they ſpend the whole weeke in ſinne, thinke to make amends for all, by acting ſome outward worke of his ſervice on the Lords day, and thinke that their outward and cuſtomable ſerving of God in the morning and evening pro forma tantùm, ſhould ſatisfie for the ſinnes of the reſt of the day. And many when they have ſpent all their life in ſinne, thinke by ſome doale or ſome gift to ſatisfie for all the reſt, that the Miniſters can ſpeak more of their gifts than of their ſorrow and repentance; As one ſaith, ſperans aut placaturum pro peccatis, aut placiturum non obſtante peccato. But to ſuch I ſay, as Prov. 21.27. The ſacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind? They ſhall finde they have truſted to a broken reed.

To teach every man not to let naturall reaſon deceive him, Ʋſe 3 to make him to truſt to any ſuch naturall or worldly meanes, thereby to reconcile God to him, or to appeaſe him; theſe things can no more doe it, than oyle will quench the fire; ſuch a conſuming fire is God, that theſe will rather kindle his wrath. And if he be deceived that would thinke to quench fire by that, then muſt he needs be, that ſhall think by this which is matter for the wrath of God: he ſhould learne to know that thoſe outward things are not the moſt acceptable ſacrifice to God. That which is acceptable, is, Pſal. 51.17. The ſacrifices of God are a contrite ſpirit: a contrite and a broken heart, O God, thou wilt not deſpiſe. He that receiveth this from God, may have comfort that God will accept him; as a Phyſitian that directs a man to the onely reſtorative.

Daniel 4.24. Object. Sol. Redeeme thy ſinnes by Almeſdeeds.

It is anſwered by ſome, that by ſinnes is here underſtood the puniſhments of ſinne, and they think that works proceeding from faith, prevaile not a little with God, to leſſen and mitigate temporall puniſhments. But it is not like, ſeeing he ſpoke to ſuch a King who could not worke any thing by faith at all. But the word is not here, redeeme, but, breake off: If it were properly ſo taken, then might men not onely redeeme the puniſhment of their ſinne, but the ſinne it ſelfe, which opinion is not held. Againe, if it be a redemption, it is not to be made before God, but in recompence to thoſe whom he hath hindered; and the Prophet ſpeaks not here of the forgiveneſſe of ſinnes, as the old Latine, Forſan ignoſcet Deus; but of the prolonging of his peace and proſperity, as Tremellius hath it. Finally, the words are, breake off, turning from wicked wayes, and ſeeking Gods will; and whereas thou haſt beene an oppreſſour of the poore, and an afflicter of men in miſery, ſhew thy repentance by dealing mercifully with the oppreſſed, and having compaſſion on them, as Zacheus. Luk. 19.8.

VERSE XIIII.

But curſed be the deceiver, which hath in his flock a Male, and voweth, and ſacrificeth unto the Lord a corrupt thing: for I am a great King, ſaith the Lord of Hoſtes, and my Name is terrible among the Heathen.

BƲt curſed be the deceiver.] In this is contained the laſt judgment againſt this people, and it is poſitive; as before hee had threatned the taking away of their goods, ſo here to inflict ſome puniſhment upon them. And in this we obſerve, firſt the judgment, ſecondly the ſinne, thirdly reaſons, whereby they may be perſwaded the judgment ſhall come, if they repent not themſelves of their ſinnes, and performe their vowes.

But curſed.] As woes in the Scripture, Matth. 24. and Iſaiah 5. and other where, are two-fold, ſo are curſes: Firſt, temporall, ſending of outward evills, Deut. 28.15, 16, 17, 20, 21, 22. or turning of good things to hurt, Pſal. 109.7. and 69.22. Secondly, ſpirituall, moſt fearefull, Rom. 1.28. Matth. 27.5. 2 Theſ. 2.10, 11.

The deceiver.] The ſinne is generall, thus expreſſing the nature of an Hypocrite, that he is a deceiver, one that carryeth himſelfe craftily, who caſts and fetcheth about in his mind, how he may deceive both God and man, and who deals craftily with the Lord.

Who voweth a Male.] The particular ſinne, vowing and not paying, when he is able to performe; having a Male, that is, one without blemiſh, ſuch as the Law required: Here is thought to be Epitheti Eclipſis, as in Iſaiah 1.18. wooll for white wooll. But ſome underſtand by Male a perfect and abſolute offering, the uſe of the word being ſuch in divers Authors. Now the vow here ſpoken of, is either the generall vow of their Circumciſion, or elſe their particular, when willingly they vowed a thing, being not tyed unto it by any Law, and dealt deceitfully in that, which ſhould make it the greater ſinne.

And ſacrifice a corrupt thing.] a weake and feeble, ſo a corrupt thing: as it were repenting of their vow, they bring unto him a corrupt, vitious, and unlawfull ſacrifice.

The Lord is able, Doctrine. and will not onely withdraw good things from men that diſhonour him, and live profanely and wickedly, but will inflict much evill upon them, and puniſh them with all kind and variety of curſes. As here, ſo 2 Chron. 7.13. Deut. 28.16, 60, 61. This he ſhewed in Ely, 1 Sam. 2.8. &c. and 2.12, 13. In David, 2 Sam. 7. In Nebuchadnezzar, Dan. 4.30. The tryalls of Job ſhew what he can doe when he will puniſh.

Becauſe in bleſſing he can deale thus, Reaſ. 1 not onely take away the evill, but ſhowre downe many bleſſings upon them: ſo in curſing; for theſe are the two armes of God, his mercy and juſtice, neither is ſhorter nor longer than the other, unleſſe he be unperfect; theſe are his treaſures, or he hath treaſures of both, neither fuller, nor emptier than the other.

Becauſe he is a true God, Reaſ. 2 and ſo infinite in all things; he is not as the falſe gods of the Heathen, who had little, even their great god Jupiter, who they thought would be ſoone drawne dry, if he ſhould puniſh much and many, if ſend abroad apace his revenging arrows, his quiver would be empty; not ſo with God, whoſe mercy is a treaſure inexhauſtible, ſo his juſtice, not as the Sea; but as the fire, the Sunne; Chryſoſt.

Becauſe it more manifeſts his diſpleaſure, Reaſ. 3 and men are more ſenſible of it, to be humbled by it either in truth or hypocriſie.

To ſtand in awe, Ʋſe 1 and feare God; to feare to diſpleaſe or provoke him, who cannot onely take from us that we have, but bring the contrary upon us, many, and ſtrange, and grievous plagues. Men we feare, and avoid to provoke them when they are of power, and yet often we hold them at defiance, becauſe we know their worſt is but to take our place, livings, credit, or liberty from us, at the worſt but our lives, and can then not hurt us; but God can goe further, not onely deprive us of that we have, and all that is deare to us, and take away life, but lay cro2ſes infinite upon us in this life and the life to come. If men, much more he is to be feared; Matth. 10.28. if Jacob was affraid of Iſaacs curſe, Gen. 22.12. much more of Gods, being reall things, and not verball; for ſo is mans onely, he is but the mouth of God, and ſure they are, they will light where he will lay them.

To inſtruct every man who finds Gods judgments, Ʋſe 2 that he is deprived of any good thing he hath, to humble himſelfe, and ſeeke to God, and ſearch his owne wayes; that he may turne unto him, leſt he bring curſes upon him: for as it is both juſt and uſuall with God, when men profit not by the leſſe judgment, to bring greater; as a father, when his ſonne bowes not with a twigge, to beate him with a greater rod: ſo it is when men turne not to him by his private judgments, to bring poſitive curſes upon them; as Princes, who firſt withdraw their favours from Traytors, confiſcate their goods, reſtraine their liberty, and after lay upon them ſome fearefull puniſhment: Hath God then taken any thing from thee that thou haſt, or that was beloved of thee, as thy goods, children, or any ſuch thing? thinke ſeriouſly of it, and impute it not to ſecondary cauſes, though they may be greatly faulty, but looke unto the Lord, and turne unto him; thinke not to make it good againe, or recover thy ſelfe, but thinke of the other curſes God hath threatened, and know theſe muſt come, if the other doe not reforme thee, yea, though he love thee. Phyſitians that deſire the health of their patient, if they can, will happily recover it by injoyning them abſtinence, and faſting, and a ſtrict dyet; if not, they will to purging, bleeding, and ſuch like: ſo with God, much more if he hate thee.

If thou be freed from any curſe, be not ſecure, Ʋſe 3 he hath variety of curſes.

The contempt of his worſhip he hath threatened with the deprivation of it, the taking of it way; now it may be thought, this would not much trouble them who thought it a wearineſſe, and could happily be content with it, and in their corruption account it a bleſſing; he therefore threateneth the puniſhng of it with poſitive curſes and plagues.

The contempt and corruption of Gods worſhip & the means of it, as of the Word and Sacraments, and ſuch like, Doctr. ſacrifice and Prayer, the Lord will ſometime puniſh with the taking of it away, and ſometime with it and other fearfull curſes and plagues, both ſpirituall & temporall, which as it is here threatened, ſo was it performed to this people, who are now not only without the meanes of his worſhip, but are under many fearefull judgments, as any Nation in the world. It is that was threatened, Deuter. 28.47, 48. 2 Chro. 36.16, 17. Math. 21.41.1 Cor. 11.30. 2 Theſſal. 2.11, 12. 1 Sam. 2. Elies ſonnes, Acts 20.9. Eutychus.

Becauſe moſt men finde no judgment in it at all, Reaſ. 1 to be deprived of that they love not, as they account that no bleſſing to have that they delight not in; and ſo as in this they will never be drawn to ſee the mercy and favor of God, ſo not in that his juſtice and diſpleaſure, that they might come to the ſight of their ſins: when as then thoſe judgements open the eyes of their minde the better, and cleare their ſpirituall ſight, the Lord doth it more to torment them and affect them.

Becauſe theſe being moſt ſenſible, men are by them uſually made more carefull of his ſervice, either in hypocriſie, Reaſ. 2 as Ahab and Saul, and others, or in truth, as Manaſſes.

This may teach us a point which few men have thought of, Ʋſe 1 but many have felt it, the cauſe why God hath ſo afflicted us with with the plague and peſtilence, his curſes have been upon us; many have happily thought of many ſinnes of their owne and others, but few have thought of this ſinne, that therefore it was, becauſe the word was contemned amongſt us, and his worſhip corrupted by us, ſuch wearineſſe in his ſervice, ſuch great ſhews, and nothing indeed, ſuch offering of ſick, lame and blind unto the Lord, ſuch offering of corrupt things unto him. If this bee true, that ſuch are accurſed of God, then the other muſt needs be certaine. The Philiſtims had the Arke of Gods preſence, 1 Sam. 5. But becauſe they uſed not it as they ought, therefore verſe 6. they were ſmitten: ſo had the men of Bethſhemeſh, 1 Sam. 6. but becauſe they uſed not it as they ought, therefore the Lord ſlew among them fiftie thouſand threeſcore and ten men, verſe 19. The Goſpell, the meanes of his worſhip, as the Arke of his preſence, hath been amongſt us, but we have not uſed it well, therefore hath the hand of God been heavy upon us, as upon the Philiſtims; the number the Lord hath ſlaine, hath ſurmounted the number of them of Bethſhemeſh. If it were juſt upon them, it is ſo upon us: And though this be removed, yet we cannot but feare that the curſes of God hang over our heads ſtill, ſeeing this ſinne is not repented of nor amended amongſt us.

This ſerveth to meet with the corruption of thoſe, Ʋſe 2 who could not nor cannot be wakened with the former judgment, and think it a bleſſing rather then a curſe, whether they delight in Popery, or prophaneneſſe, they affected a ſuperſtitious worſhip, or a looſe life, they would be without controulement, and ſo take themſelves not to be hurt, becauſe that is but as they deſire, that the word and worſhip of God ſhould be gone; yet let this feare ſuch a one, that the mouth of the Lord hath ſpoken it, he is an accurſed man, and all the curſes of God hang over his head; he is ſo in the decree of God, and he ſhall be ſo in the execution; what a fearefull condition is he in that is in eaſe and proſperity, ſitting at a rich banquet, lying in a bed of doune and Ivory, having what his heart could deſire, and yet having over his head a ſharp ſword with the point down-ward, hanging by the ſmalleſt haire, ready with every blaſt and every touch to fall upon him? How if he had thouſands more? he that hath theſe curſes over his head; (as Iſaac ſaid, I have bleſſed him, and he ſhall be bleſſed) God hath accurſed him, and he ſhall be accurſed.

Curſed be the deceiver.] The parties upon whom this curſe muſt fall, they are accounted deceivers, they deale deceitfully in the ſervice of God, not ſerving of him as they are able. There are two parts of this deceit deſcribed, or it is made to conſiſt in two things: The one, they ſerve him not as they are able; the other, for a time they make a great ſhew, and promiſe piety, and great duties of holineſſe; but eftſoone repent themſelves, and had rather omit it altogether, or performe it negligently, becauſe it will be with ſome coſt and expence of their goods, that he feares he ſhould be a pooreman, if he ſhould be faithfull and conſtant in the ſervice of God: for the firſt it is ſaid, he hath a male; for the ſecond, he voweth and ſacrificeth a corrupt thing.

For the firſt;

He that dealeth deceitfully in the Lords ſervice and worſhip, Doctr. that is, that ſerveth him not as he is able, either for his outward goods and parts, or for his inward gifts, or any ſuch thing, when he looks for a bleſſing from God for his ſervice, he ſhalbe accurſed; curſed is he that hath a male, and offereth a corrupt thing, Jer. 4.22. It is made a ſinne that procured deſtruction upon the land, that they ſerved God, not with their beſt wiſdome; hence was the curſe upon Cain, Gen. 4.3.5. Hagga. 1.2, 3, 4, 5, 6. And Salomon is taxed that he beſtowed twiſe as much time in building his own houſe, as Gods houſe: and Acts 5.

Becauſe he contemneth and deſpiſeth the Lord, Reaſ. 1 either thinking he cannot know what he doth, and how he dealeth with him; or that he is unjuſt, and will not puniſh it, or thinking baſely of him that this is good enough: And therefore no marvell if he contemn him and accurſe him, as 1 Sam. 2.30.

Becauſe he goeth flat againſt the maine ſcope, Reaſ. 2 and the end of the Law; now whereas any breach of the Law deſerveth the curſe, Gal. 3.10. how much more he that goeth againſt the full ſcope, which is to love the Lord with all his heart, minde and ſtrength?

This teacheth many a man what he may expect from God for his ſervice he doth to him not a bleſſing, Ʋſe 1 as he hopes and flatters himſelfe, but a curſe; becauſe what he doth, in what part of it ſoever, he knowes well, and God knows better, that it is not as he is able, neither for the faculties of his mind, for the powers of his body, nor for the portion of his eſtate; for the body, many a man and many a woman pretend they are not able to ſit ſo long as the publique prayers and ſervice of God are in hand, or they cannot ſtand and endure thruſts and heate, their bodies are weak & ſickly when they know, & God knows better then themſelves, that they can ſit longer about a matter of pleaſure or pride, when they can indure more thruſting, & heat for a matter of profit. They have a male in their flock, & offer to the Lord a corrupt thing, they are deceivers ſaith the Prophet, and from the mouth of the Lord accurſed; for their mindes, they pretend they are not able to ſit attentively without ſleeping in Prayer or hearing, they are not able to conceive of the things delivered, they are not bookiſh to underſtand what they pray, but meane well, they have no memories to keepe that is good when they have heard; when as they know, and God knows better, that they, as Bernard ſpeaketh tractatu de gradibus humilitatis, can vigilare in lecto, when they doe Dormirt in choro, they can as, Mich. 2.1. Deviſe iniquity upon their beds, or as they, Prov. 4.16. Who ſleep not unles they have done wickednes, or as the ſhepheards, Luke 2. who watched in the night for their owne flocke, that they have wit and ſkill at will for the world, which if they would cauſe their eare to heare, as Salomon ſpeaketh, and ſet themſelves to it, might conceive, and their memories are able to keep evill things, when as one cheſt will hold gold as well as Iron, if it were put in, and one war the impreſſion of a golden ſeale, as well as of lead. Theſe have a male, &c. for their ſtate, they pretend they are not able to give more then they doe, which is little God wot, to the poore, or to the Church and maintenance of Gods worſhip; when as they know, and God knows they can beſtow much more on their pleaſures, on harlots, and wicked perſons, oftner feaſting ſycophants, flatterers and lewd perſons, then the members of Chriſt; ſome that have borne place, being known to have had moe players the corrupters of youth, and ofner, at their table, then they had the poore and preachers, the converters of Soules; and their ability would beare that well enough. Theſe have a male, &c. And that ſhall be true, Iſaiah 29.15, 16. Woe unto them that ſeeke deep to hide their counſell from the Lord, for their workes are in darkneſſe, and they ſay, who ſeeth us? and who knoweth us? your turning of deviſes ſhall it not be eſteemed as the potters clay? for ſhall the worke ſay of him that made it, hee made me not? or the thing formed ſay of him that faſhioned it, he had no underſtanding? the world ſees it, and mockes, and jeſts at it; God ſees it, and will judge it; theſe are deceivers and diſſemblers of the world, and one day ſhall be uncaſed, when to their ſorrow they ſhall heare the curſe.

To teach every man to labour againſt this deceitfull dealing with God, Ʋſe 2 whereby he ſhall but deceive himſelfe, and cannot deceive God; himſelfe, becauſe he ſhall loſe that he looks for; not God, who ſeeth and knoweth every thing; and Galat. 6.7. Be not deceived, God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reape. If Jacob was afraid when hee went about to ſeek a bleſſing, leſt his blind father Iſaac ſhould diſcerne him and his deceit in dealing with him, and ſo he might get a curſe where he thought to have had a bleſſing, Gen. 27.12. how ought men to take heed and feare to diſſemble or deale deceitfully with God, even the alſeeing God, but to ſerve him with the beſt things we have, for faculties of mind, &c. Let us be Abels, and not Cains; Gen. 4. If we would be bleſſed with the one, and not accurſed with the other, ſerve him with our beſt affections, beſt ſpirits, beſt time, beſt inſtruments. David was at a great quaere with himſelfe, Pſalm. 116.12. What ſhall I render unto the Lord for all his benefits towards me? as thinking he had nothing good enough; ſo ſhould we thinke and ſo performe, that we may be bleſſed and eſcape the curſe.

Now it is ſaid, he is accurſed that hath a male and offereth a corrupt thing; if he have it not, the curſe is not belonging to him, but God will accept that hee hath.

They who are Gods, when they ſerve him, Doctrine. though they ought to bring males unto him, that is, that which is perfect; yet if they have it not, and are able to bring nothing but that which is imperfect, God will accept it notwithſtanding; as it is here, ſo Mich. 7.18. and Mal. 3.17. Numb. 23.21. 1 Kings 15.5. Jam. 5.11. and yet Job. 3.

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, Ʋſe 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 quàm caſtus, dummodo eſſem diſertus ut diſcerem ſermonem facere quàm 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; Ʋſe 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, Ʋſe 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 to God, if they were preſerved, and if God would returne in mercy to the City, that they might in ſafety follow their callings againe; for I cannot thinke but that moſt men, ſpecially when God came any thing nigh them, were affected and touched for the preſent, which uſually brings forth ſuch thoughts and ſuch motions. If any were not, I think their caſe is marvellous fearefull, to be in the fire, and no relenting. Then you that did, remember your vowes, and ſee where is the performance of them; it may be ſought for, but not early ſeene, or ſeen in a very few: And what is to be expected but theſe curſes, and more heavy than we have had? If your children or ſervants, all the time you are correcting of them, and holding the rod over them, promiſe to learne their books better, and doe their worke more diligently, whereupon you ſpare them; if they after deale deceitfully with you, will not your diſpleaſure be doubled, and your anger be increaſed, and you thinke lawfully too? thinke Gods waies are more equall and juſt. If thou wouldeſt avoid this, then doe as David ſaid, and did; Pſal. 66.13, 14. I will goe into thine houſe with burnt offerings, and I will pay my vowes which my lips have promiſed, and my mouth hath ſpoken in my affliction. If a man vow when he is in cuſtody or reſtraint, that when he getteth liberty, he will goe and dwell in a place where the Word is; if the Word goe from thence, he is not bound, Ruth 1.16, 17. Againe, in caſes of neceſſity, as a man bound to abſtaine from Wine, yet if Phyſitians counſell it for his health, he may uſe it; as Jer. 35.11. yet ſo, as hee have a ſpeciall eye to the maine end for which his vow was made: as ſuppoſe Timothy, 1 Tim. 5.23. to abſtaine, yet for his often infirmities he may drinke.

For I am a great King, ſaith the Lord of Hoſtes.] There is Gods firſt reaſon, why they ought not to corrupt his worſhip, and deale thus deceitfully with him, his greatneſſe and power, who is able to puniſh them for evill doing.

Men ought to obey God, Doctr. and to avoid evill and corruption, as generally and in all things, ſo in his worſhip, for feare of his power and juſtice. Vide verſ. 6. where is my feare?

And a great King.] It is the Kingdome of power, not grace; he by his power is abſolute King, great, and the greateſt.

The Lord he is the abſolute King of all men and Angells, Doctr. and all creatures in the world, they are all his ſubjects; ſo is he here called a King, and that, 2 Chron. 20.6. Dan. 2.21. This his commanding of all creatures ſheweth, and their obeying. Pſal. 104.4. Iſaiah 37. Joſhua 10.12, 13. Exod. 14.21. Matth. 8.26. Dan. 3.6.

Becauſe he hath created and doth ſuſtaine all, Reaſ. 1 it is reaſon he ſhould be their King, and they his ſubjects.

Becauſe elſe there would be no order, Reaſ. 2 but all confuſion; Lactantius de falſa religione, lib. 1. cap. 3. hee gives this as a reaſon for the order of things, becauſe there is but one God that governes all: For as in an Army, if there were as many Generalls as there are Bands, Companies, and Wings of the Battell, it could neither be inſtructed nor governed, becauſe every one would ſtand upon his owne wiſedome and counſell, and ſuch diſſention would rather hurt than profit. So in this world, if there were multitudes of Governours, if God were not the ſole King and Governour, there would be nothing but confuſion and diſorder.

Uſes of this we have before, Ʋſe verſ. 4. The Lord of Hoſts.

VERS. I.

And now, O yee Prieſts, this commandment is for you.

THE parts of this Chapter are Curſes and Judgements, threatned againſt 1. the Prieſts. 2. the People. In the firſt verſe is noted the preface to the Prieſts.

He applieth his doctrine to the Prieſts.

It is the dutie of the 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, Ʋſe 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, Ʋſe 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 that God hath commanded, becauſe of ſome inconveniences they foreſee will follow: They ſhall happily be debarred of their pleaſure, or deprived of their profit, or be diſcountenanced of great ones, or derided of inferiours: therefore they will not be religious, nor profeſſors, nor reforme their manners, nor be carefull of their lives, and ſeek to make conſcience of their wayes, as if God cannot bring theſe upon them for evill, as well and more then man for good: Or as if theſe had not befallen men in their diſobedience, as well as thoſe who have obeyed him. As if theſe can excuſe a man when he ſhal come before the Judge, or he ſhall not be ſtript naked of them all, and be left alone to anſwer for his diſobedience. Men are taught they ought to deale plainly and truly with others in weight and meaſure, to ſpeake truth, and not to lie, and ſuch like: They ſee then they ſhall not grow rich as others, and be eſteemed of as others, as they think; and therefore they chuſe rather by ſuch meanes to grow rich, then to obey God: as if their comming into the world was onely to get riches, and not to honour and obey God. Teach them to be liberall unto the poore for good cauſes, and to make them friends with the riches of iniquity, Luk. 10.9. and that God will give them uſe for it: They will anſwer or thinke as the widow of Sarepta did, 1 Kings 17. they have little enough for themſelves and theirs, and they feare to want before they die, or not to leave enough for theirs. As if that they left behinde them were theirs, and not rather that they ſent before. As Princes have more uſe of that they ſend by their Harbingers, then of that they leave in their ſtanding houſes: ſo ſhould they have more profit by that they give before, then that they leave behinde. Perſwade them to make reſtitution of that they have wrongfully taken from men, or elſe God will not juſtifie them but condemne them, Micha 6.10.11. They ſee they ſhall call their names in queſtion, they pretend ſlandering of the Goſpel. To theſe I ſay, Saul diſobeyed God, as he pretended to ſacrifice to God, or to have that he might, and not for private uſe; but it excuſed him not, he loſt his kingdome for it: let them take heed they loſe not the kingdome they ſay they hope and look for.

To teach every man when he hath a commandment of God, Vſe 2 to obey, and not to caſt at the inconveniences, to hinder himſelfe from obeying: for he that will looke at ſuch things, ſhall be like him, Eccleſ. 11.4. He that obſerveth the winde, ſhall not ſow; and he that regardeth the clouds, ſhall not reap: he ſhall neither ſow any obedience, nor reap any reward. If he ſee no inconvenience imminent, and obey, it is not much worth: for he pleaſeth himſelfe rather then God; but if there be, it is the more acceptable. As diſobedience in ſmall things is more offenſive, becauſe the obedience was eaſie: ſo obedience in great things, and when there are great inconveniences, is more acceptable, becauſe it is harder. Therefore if God command, we muſt ſhew our ſelves the children of Abraham, and of the faithfull. What though inconveniences will follow? what though the world ſhall condemne us, and the wicked flout us, and the Divell and our owne fleſh ſet themſelves againſt us? Deny thy ſelfe as Abraham did, and thine owne reaſon; diſpute not of the commandment of God, but obey, and commit the event to God. Worthy is that ſaying ofQuihabet certum Dei verbum in quacunque vocatione, credat tantū & audeat, & dabit Deus haud dubia, ſecundos exitus. Luth. Luther to be written in the tables of our hearts: He that hath Gods word for what he doth in any calling, let him beleeve, and go boldly on, and no doubt God will give a good iſſue. If God command them, and they ſee great inconvenience, paſſe and mount over them all by thy faith, as Abraham did, and beleeve, Gen. 22.8. God will give an evaſion, and thou ſhalt have occaſion to ſay, verſ. 14. In the mount the Lord will provide. And as Philo, when he pleaded the cauſe of his Nation, being brought to a great exigent before Caligula, ſaid; It cannot be but that Gods aid is neer, when all mens help faileth us.

This commandment is for you.] The care of Gods ſervice, to ſee it be done as it ought, to direct the people, to reprove their corruption, to refine their corrupt offerings, belongeth to the Miniſter; of which I have ſpoken in the former Chapter.

VERS. II.

If ye will not heare it, nor conſider it in your heart, to give glory unto my Name, ſaith the Lord of hoſts, I will even ſend a curſe upon you, and will curſe your bleſsings: yea, I have curſed them already, becauſe ye do not conſider it in your heart.

IF ye will not heare it.] In the matter of this curſe we conſider, firſt, the exception, which is treble, to heare, and apply, and give glory to God. The ſumme is, repentance; unleſſe they will conſider things well, and enter into their hearts, and returne to do things worthy their place, and fitting their calling, theſe things muſt come upon them: ſo that without this, theſe muſt come, nothing can hinder it.

There is no means to keep away or turn away Gods judgements, Doctrine 1 but repentance. Revel. 2.5. Except thou repent.

In the particulars, the firſt is, to hear; they were the Miniſters of the Aſſemblies, ſuch as were able to teach others, why ſhould they heare? or what need of hearing? Yet they muſt heare.

They who have knowledge and underſtanding of the word of God, Doctrine 2 and the myſteries of ſalvation, ought ſtill to heare it from others; hence it is required of theſe. And hereto belongs the often rehearſing of that ſentence: He that hath ears to hear, let him hear, as often in the Goſpel, and Matth. 13.9.43. 1 Pet. 2.2. Heb. 6.1. Acts 13.42.43. & 17.32.

Becauſe, Reaſon 1 by this meanes, there may be added to their knowledge, faith and the perſwaſion of their heart of thoſe things they know and conceive in the braine; and ſo they may have a ſanctified knowledge, and a conſcience of the practice of things they know, Rom. 10.17.

To bring to minde thoſe things which they know and beleeve: Reaſon 2 for they often forget, or think not of them, even then when they have moſt occaſion either to practiſe, or to receive benefit and comfort by them, 2 Pet. 1.12. either naturall forgetfulneſſe, or paſſion hinders. As in a great diſeaſe, a Phyſitian himſelf may have oblivion of his Art, and the things good for him.

To ſtir up their affections, Reaſon 3 and to work upon them to the greater love of good things, and hatred of evill, even of particular ſins, 2 Pet. 1.13. 2 Tim. 1.6.

To teach men to examine themſelves hereby after hearing, Vſe. and as often as they heare, whether they are good hearers or no, which is not onely if they have got more knowledge then they had, and gone away more wiſe, as a Scholar from his Maſter; but if they have their hearts more fully perſwaded of the promiſes of the Goſpel, & ſay with the Samaritans, Joh. 4.44. We now more beleeve, having heard Chriſt himſelf. As they who having apromiſe of a Prince of ſome great matters, or the relation of ſome great good done for them, at the ſecond or third hearing of it, are made more joyfull, and more ſtedfaſt to beleeve it: ſo with them, if they find themſelves put in mind of many duties they knew before, but affection blinded them, and paſſion overcame them; and now make more conſcience of the practice of them. As they who knew ſome dangerous meat to their health, yet affection would not let them abſtaine, after they have heard a Phyſitian ſpeak, go away with reſolution to be more carefull of their diet: yea, their hearts are inflamed with a greater love of good things, with more zeale for the glory of God, with more hatred of ſin, who go away as Naaman the Syrian did from the Prophet, with a reſolution to ſerve no God but the God of heaven; not his old Gods, his belly, or his purſe, or his luſt, the world, ſin, or any other.

Nor conſider it in your heart.] The ſecond thing in the exception, the conſidering of that they have heard. The word is, put, or lay it upon your heart, an Hebraiſme ſignifying to attend diligently, and to ſet a mans heart upon that which is ſpoken, or to lay it ſurely up.

It is required that men do not onely heare the word, Doctrine. but that they ponder and conſider it, lay it up in their hearts, and ſet their hearts upon it, by marking, applying, and diligently meditating, or recalling. To this purpoſe is Deut. 6.6. & 11.18. Pſal. 119.11. Col. 3.16.

Becauſe it is a right treaſure, and gold, Pſal. 19.10. Rev. 2. Reaſon 1 And therefore not onely to be ſought for, as treaſure, but to be laid up in the beſt, and chiefeſt cheſt and treaſurie.

Becauſe it is a Sword, whereby a man may defend himſelfe, Reaſon 2 and offend Satan, Epheſ. 6.17. No man having his enemy alwayes, and in every corner lying in ambuſh for him, ſeeking to ſpoile him, will be without his ſword, but carry it ever about with him.

Becauſe it elſe will never be profitable unto them for ſalvation, Reaſon 3 nor fruitfull in them to glorification: for if it be not ingrafted in them, it will not ſave them, Jam. 1.27. And if it take not root, it cannot do it, no more then the ſeed that lieth upon the bad, ſtony, or thorny ground.

This is to reprove all careleſſe hearers, Vſe 1 who heare and retaine nothing, never lay it up, their memories are as ſives, whereout the water runs as faſt as it comes in. Luk. 2.18.19. And all that heard it, wondred at the things that were told them of the Shepheards; but Mary kept all thoſe ſayings, and pondred them in her heart.

To ſhew the reaſon why ſo little profit comes by the Word; Ʋſe 2 becauſe it is heard, but not kept, not laid up, often not received; either becauſe it is a ſtrange thing, Hoſea 8.12. or elſe becauſe they are ſo full, that it is water powred upon a full veſſell, and paſſeth all by: they are ſo full of their worldly pleaſures and delights, profits and deſires; or it ſtaieth not with them, as Phyſicke doth no good that is not kept. And to uſe Chriſts compariſon, Matth. 13.33. leaven put in, not hid, not remaining, makes no change.

To perſwade to heare with all diligence, Ʋſe 3 and lay it up with all carefulneſſe, and ſeek it, may, as it were, take root in us, Heb. 2.1. wherefore we ought diligently to give heed to the things which we have heard, leſt at any time we ſhould let them ſlip, Jam. 1.21. Wherefore lay apart all filthineſſe and ſuperfluity of maliciouſneſſe, and receive with meekneſſe the word that is grafted in you, which is able to ſave your ſoules: the word that is grafted in you.

To give glory unto my Name.] Here is the third thing in this exception, to do things worthy or fitting their miniſtery or calling, they may thereby glorifie his Name; that is (this being made oppoſite to that which was in the former Chapter of polluting his Name) they may make his worſhip to be regarded and honoured. Theſe Prieſts muſt not onely heare and lay up the Word and Commandment, but alſo obey and do it, if they will eſcape the curſe, and enjoy the bleſſing. And if they be carefull in their place, to reprove, teach, direct, to reject their corrupt ſacrifices, then ſhould his worſhip be uncorrupted, and kept pure.

Men muſt not onely heare and beleeve, Doctrine 1 and lay up the word of God, but they muſt draw it forth into obedience and practice, if they would eſcape the curſe, or enjoy the bleſſings, either in this life, or the life to come. So much here, and Jam. 1.25. Rev. 2.26. And keep my workes.

The Miniſters of God, Doctrine 2 if they be carefull in their places, to inſtruct what men ought to do, to reprove when they offend, to direct them, and reject them and their ſacrifices, when they are not as they ſhould be; Gods worſhip will not be corrupt, but keep very holy and pure: So here. This is manifeſt by the dedication of the ſeaven Epiſtles to the Churches, to the Angels of them; becauſe they being faithfull, there would be no ſuch careleſneſſe and coldneſſe. Hence are the charges given to Timothy and Titus by Saint Paul, 1 Tim. 5.21. & 2.4.1. and that 2 Tim. 2.2. All the time Eli was young, and able to looke to the worſhip of God, being faithful, it was pure, and the offerings of God regarded, 1 Sam. 1.2. So of Iehoiada, 2 Chron. 24.2. Hence that, Acts 20.28. Take heed therefore unto your ſelves, and to all the flock whereof the holy Ghoſt hath made you overſeers, to feed the Church of God, which he hath purchaſed with his own bloud. Hence is that of Hegeſippus in Euſebius, while the Apoſtles lived, and they who heard Chriſt teaching, the Church remained a pure and incorrupt virgine; but when that age was paſt, errour and corruption was ſpread abroad.

Becauſe while they are faithfull and watchfull, Reaſon 1 the envious man will not ſow his tares: They who have deſire to corrupt the puritie of doctrine and worſhip of God, will not ſhew themſelves or obſcurely or fearfully; and if they do, yet they will be ſoone pulled up, and the growth of them prevented.

Becauſe the people ſhall by their diligence be armed by inſtruction to diſcern and withſtand corruption from without, Reaſon 2 and be excited againſt their owne coldneſſe and careleſneſſe, which naturally would come upon them; as naturally men thinke any thing too much, and every thing good enough for Gods ſervice, unleſſe they have remembrances to the contrary.

Then moſt commonly, if not alwayes, Vſe 1 by the corruption and contempt of Gods ſervice and worſhip, we may gather the negligence, careleſneſſe and unfaithfulneſſe of the Miniſtery in every Church; and, è contra, for ſuch people, ſuch Prieſts, ſuch followers, ſuch guides. Travellers will hardly go before their guide, but follow after him. It may ſometime fall out otherwiſe; but that happeneth, as many a careful maſter hath corrupt ſervants, though he have never ſuch care over them, becauſe his neighbours do not carefully and ſtraitly bring up theirs: ſo from the neighbour pariſhes: But where the Miniſters are joyntly faithfull, they have not that corruption which otherwiſe would be.

To teach as many as deſire and love the pure worſhip of God, Ʋſe 2 that it may continue and not be corrupted, to do what is in them for their places and condition, that there may be continued a faithfull and painfull Miniſtery. Private men uſe private meanes to pray that the Lord of the harveſt will thruſt out ſtill more and more labourers. Others in their place to ſpeake and advance Lawes and Ordinances for that purpoſe: for if old and faithfull Eli be any way diſenabled, and his ſucceſſors be Hophni and Phineas, given to their bellies, to idleneſſe, to prophaneneſſe, and yet they may carry it out, as they, with little or no check, and not be compelled to other carriage; how ſhall not the offerings of God and his worſhip be contemned? If Wolves be among the Flocks, & the Shepheards be aſleep, and watch them not by night, in ſeaſon and out of ſeaſon, how ſhould they not be ſpoyled? The nature of man of it ſelfe will be careleſſe enough of the ſervice of God, how much more if they have corruptions; nay, if it want encouragers, but finde bad and corrupt examples.

To admoniſh the Miniſters, Vſe 3 ſeeing that upon them depends the purity or corruption, the honour or contempt of the ſervice of God, as they have a deſire that he whoſe they are, whom they ſerve, and who hath taken them ſo nigh unto himſelfe, may be honoured of his people, and have pure and holy worſhip performed unto him: ſo to be faithfull & diligent in their places, to teach and inſtruct, to exhort and perſwade men unto them: As they ought to give the Lord no reſt for his people, being his remembrancers; ſo not them for him, being meſſenger: for if they be careleſſe and negligent, as the people will grow corrupt, ſo they will like themſelves in their corruption. For men who carry their ſinnes away unrepented, will take themſelves not to ſin, and ſo no glory ſhold be given to his Name. How unfaithfull ſhould that ſervant be, who for ſparing himſelfe a little, will let his maſters honour fall to the ground: ſo that Miniſter. Be they as watchfull as they can, they ſhall finde that this corruption will ſeaſe upon men, and ſettle upon them, if they wake them not; how much more if they ſleep, will the enemy ſow tares?

I will even ſend a curſe upon you.] The curſe in generall, which is not for their ſinne ſo much, as for their impenitencie: for ſo the coherence ſheweth, and this his long patience towards them.

I will even ſend a curſe.] For the contempt of his worſhip comes many plagues and curſes upon men. vide cap. 1.14.

Vpon you.] Though his Prieſts, and deare to him, yet that would not ſave them.

No perſon can be free from the judgements of God, Doctrine. if they ſinne, be they never ſo neere unto him, either in place, or particular profeſſion, or in generall profeſſion of his Word, as it is manifeſt here. So Numb. 20.12. Levit. 10.1.2. Eli and his ſons, 1 Sam. 4.2 Sam. 6. Vzzah. Luke 1.18.20. Acts 5.

Becauſe when he cannot be ſanctified in them, he will be glorified, Levit. 10.3. that is, Reaſon 1 he will juſtifie himſelfe and his juſtice, when he ſpares not ſuch as are nigh to him. For as it was the greater manifeſtation of Salomons juſtice, that he put a murtherer to death, and a great on, Ioab: ſo the more that he put him to death at the hornes of the Altar, 1 Kings 2.31.

Becauſe he might either purge their preſent condition, Reaſon 2 or prevent their future ſinnes, and keep both them and others from preſuming: What better meanes then ſharp medicines, and ſeverity in puniſhing? Deut. 13.11.

Then from the judgements of God upon men, Vſe 1 of a ſpeciall or generall profeſſion, may not a man condemne the profeſſion, becauſe this proves the profeſſors not to be ſuch as they ſhould be: as many are ready to condemne the Miniſtery, and the profeſſion of pietie, from ſome judgments that happen unto them that are in the profeſſion. Admit that the judgement argue the corruption, yet muſt it not condemne the profeſſion, or the place.Si videris ſacerdotem indignum, non ob id calumniari ſacerdotium debes, ne que enim calumnianda res eſt, ſed ille ſolum meretur oner ari convitiis, qui tanto bono abutatur. Non enim ſi Judas proditor fuit, hoc Apoſtolicae profeſſionis crimen, ſed unsus tantum viri mens improba fuit: & medici quidem multi carnifices ſunt, qui pro medelis venenum propinant, nec tamen artē vitupero, ſed qui arte ſua iniqu • s abutitur: & nautae quamplures navigia amiſerunt, nec ars navigandi tamen corum perverſa voluntas jure damnanda. Chryſoſtom. If you ſee an unworthy Prieſt, you may not preſently ſlander the Prieſthood; but him who abuſes it. If Iudas were a traytor it was his owne fault, and not to be laid to the Apoſtolicall profeſſion. Many Phyſitians are murtherers, who poyſon in ſtead of curing; yet I condemne not the Art, but ſuch as abuſe it. Many Mariners make ſhipwracke; yet we condemne not the Art of Navigation, but their badneſſe. And mens mindes, who in ſuch things muſt needs be occupied, ſhould rather exerciſe themſelves to meditate of the juſtice of God, and to juſtifie him that ſpares not ſinne, no not in thoſe who are moſt nigh unto him, giving a purgation, as it were, to his owne houſe, as David ſaid he would do to his, Pſal. 101. And laying the fault where it is, not upon the profeſſion, but the perſon. In this Iobs friends were better then many, who of the two, when they could not ſound the depth of Gods dealing, they accuſed him rather then his profeſſion, that he had been but an hypocrite in it. And as not anothers profeſſion, ſo never his own, where he findes Gods judgements in it. As many men draw neere to God, and take ſome holy profeſſion upon them, and thinke then all ſhould be ſafe with them, and then feare nothing; which when it befalleth unto them, begin to contemne their profeſſion, as the Jewes, Jer. 44.15.16.17.18. ſo they. But as the Jewes never conſidered their preſent corrupt ſervice of God, nor their by-paſt corruption and Idolatry unrepented of, verſ. 21. whereby they might have ſeen that it came upon them for that, not for their profeſſion. So with theſe.

To teach all, who draw neere to the Lord, Vſe 3 either by ſome ſpeciall office in the Church, or profeſſion of his Word, not for that to preſume to live in any ſin, as if that ſhould be his ſanctuary: for if others have been ſmiten, as it were, at the hornes of the Altar, why ſhould he thinke to eſcape? nay, he ſhall the leſſe eſcape then an other further from God, becauſe he hath theſe examples, and hath not feared; 1 Pet. 4.17. And for profeſſion, as Salvian, of a particular ſin; yea, of all: Licet gravè in omnibus praecipuè in tis tamen quae in conſimili crimine etiam prof • ſſio ſanctitatis accuſat. nay, he ought the rather to labour for more holineſſe, the neerer he comes to God, and to avoyd even the leſſe corruptions; for the Lord will leſſe bear it in them: for he will be ſanctified in them that draw neer unto him; if not by their holineſſe, yet by his own juſtice in puniſhing them more ſharply; to the end that as the wax, the more neerer it approcheth to the fire, ſo much more the heat of the fire approacheth in melting of it: ſo the holineſſe of God may better be known in uncaſing of ſuch hypocrites, or hypocriſie approaching to him; and ſo he may be the more glorified of the people in ſuch judgements.

And will curſe your bleſsings.] The firſt particular curſes in curſing their bleſſings already beſtowed on them; which is either by taking from them the power they have to nouriſh, and he hath by his ordinance given unto them; or elſe ſo that they ſhall not be comfortable unto them; or elſe in making them turn to their hurt.

Then doth God curſe men when they have abundance of outward things, Doctrine 1 and have not the comfort by them; which happens either by his taking away the ſtaffe from the creature, or the ſtrength from the eater, Micha 6.14. Thou ſhalt eate and not be ſatisfied.

All creatures have the power to help, Doctrine 2 nouriſh and comfort man, and to preſerve his life, not of themſelves, but from God and his bleſſing. Meat without him are fitter to choke then feed, as clay to put out eyes, Joh. 9. rather then to give ſight.

This teacheth why the rich as well as the poore muſt pray, Vſe 1 Give us the day, &c. and thoſe who have abundance, as well as thoſe who want.

Not to truſt and rely upon them, Vſe 2 when we have them, and uſe them: for Luke 12.15. A mans life conſiſts not in the abundance of things which he poſſeſſeth.

Not to feare or diſtruſt when our means are never ſo ſmall, nay, Vſe 3 wanting; becauſe he that can by the means, can alſo help without them, where he hath himſelfe denied them, and man not by his fault deprived himſelfe of them: ſo much is that of Matth. 4.4.7. There is another remedy in the hand of God, who though he give not food, can prolong the life of man with his beck and will, and word onely; he that could make the garments of the Iſraelites laſt longer then by reaſon or in their nature they could, can make the life of man, which is more excellent, to laſt.

Yea, I have curſed them already.] An amplification, or confirmation by way of correction; ſhewing how they had not profited by his judgements, though they were upon them, and had been long.

The judgements of God profit not the wicked, Doctrine. but rather of themſelves make them worſe: They benefit not by them, but grow worſe and worſe. They diminiſh not their ſins, but adde to them. The experience of all times in the Church ſheweth it, Iſaiah 1.6. Jer. 5.3. Pharaoh and his ſervants, Saul and his court.

Becauſe they are ignorant and blinde, Reaſon 1 not knowing who ſmit them, nor why, neither the authour, nor the end, nor the cauſe. Like the pur-blinde Philiſtims, 1 Sam. 6.9. who would rather impute it to chance then the hand of God, and ſo think ſome other cauſe then their ſin, and ſome other end then their forſaking their ſin.

Becauſe they are like to the ſervant in the Law, Reaſon 2 Exod. 21.5.6. that when he ſhould have gone out free, yet ſo loved his wife and children, that he would remaine a ſervant for ever, and with a publicke diſgrace: So theſe love their ſins, that they had rather be ſervants ſtill, and under affliction and judgements, then part with their ſins, which makes them impute that they ſuffer to any thing rather then their ſins, finde out ſome other cauſes, and ſo blinde themſelves. Like men when they have ſurfeited of ſome meat, when the Phyſitian comes to them, had rather hazard their health, then tel him what is the cauſe, leſt he ſhould forbid it them.

To put a difference betwixt the good and bad, Vſe 1 Gods children and the wicked, who often happen into the ſame judgement and affliction together, as chaffe and wheat into the ſame ſive, gold and droſſe into the ſame fornace; yet are they diverſly affected in it and by it. Gods children are made the better, more neere heaven, more holy. As trees when they are pruned and lopped from their water boughes, do grow higher, and bring forth fruit more plentifully: So he increaſeth the more, and is more excellent. As the Arke of Noah, the more the waters of the flood increaſed, the higher it was carried, and came neerer to heaven: So they. But the wicked are more hardened, as the Smiths Anvill, or Stithie.

This may teach us, that nothing but the Word is able to win men unto God, and to bring them out of their ſins and corruption; Ʋſe 2 the benefites and the bleſſings God beſtoweth upon men, and the judgements and curſes he layeth upon them, may prevaile with a man already converted, as he that knows the uſe and end of all, but not before, Deut. 32.15. 2 Chron. 28.22. They may prepare men for the Word, they may open the eare that a man ſhall attend to the Word, Job. 33.16. They may, as fire, make a man pliable for the hammer of the Word, that it may work upon them, 2 Chron. 33.12.13.18.

To teach men not by their affliction, Vſe 3 but by the fruit of their affliction to diſcern themſelves, whether Gods people or no. Iſaiah 27.9. And this is all the fruit, the taking away of his ſin.

Gods judgements not regarded, Doctrine 1 men not profiting by them, they are fore-runners of greater warning-pieces of more fearfull plagues, Hoſea 5.12.13.14. Amos 4.2.11. Iſaiah 9.12.13.14. Levit. 26.18.21.

Becauſe ye do not conſider it in your heart.] The reaſon of this curſe, becauſe they had not applied themſelves to the Word, and it to them, but had rejected it, and made light by it.

When the Word, Doctrine 2 and admonitions by the Word, are rejected, then followeth the rod of God upon their backes, Micha 6.9. Heare the rod.

VERS. III.

Behold I will corrupt your ſeed, and caſt dung upon your faces, even the dung of your ſolemne Feaſts, and you ſhall be like unto it.

BEhold, I will corrupt your ſeed.] The future judgements prophecied of, two in this verſe, Famine and Reproach. Thus hath God decreed to puniſh thoſe; but before he will execute, he makes it knowne to the Prophet, and tells him what he will doe.

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, Ʋſe 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, Ʋſe 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, Ʋſe. 2 and the danger wherein they ſtand, who live, by reaſon of their corruptions and iniquities, out of the favour of God, who can eaſily deſtroy them, and the things they have, or is beloved of them, with a word, with a blaſt. If it be ſo in reſpect of men to live out of the favours of Kings and Princes, who have their limited powers, who are but men, and have their breath in their noſtrils, as they have; what is 〈◊〉 be out of Gods favour, by whoſe breath they ſtand and live, and w ••• with-drawing his breath, they come to nothing? If he be ſo able, why doth he ſo ſuffer them? It is from the abundance of his patience, not w ••• of power; which abuſed by them, increaſeth his wrath and their ſinnes, and will make that he will come the more ſuddenly and heavily upon them. The heavier the weight is that is hung at the clock, the wheels run ſwifter, and the hammers ſtrike ſooner and ſmarter.

To teach every man to take heed how they offend or diſpleaſe God, as they love themſelves, or any thing they have, Ʋſe. 3 ſeeing hee can ſo eaſily deſtroy both one and other. Men are apt to make the power of great men either a bridle to reſtrain them from offending, or a ſpurre to make them do the things they command, even when they are unlawfull: For who are we, ſay they, to withſtand ſo great men? Were their faith as good as their ſenſe, they might ſee there were cauſe to ſay ſo of God, and would know, it is a farre more fearefull thing to fall into the hands of God, then into the hands of men.

And caſt dung upon your faces] The ſecond particular in this verſe, for laying ſhame and ignominie upon them.

God makes men, Miniſters and others, Doctrine 1 to be had in reproach becauſe of their ſinnes.

Even the dung.] Theſe Prieſts had thought to have gotten love, eſtimation and credit, by bearing with the corruption of the people, not reproving them for teir ſacrifices they brought, and their careleſneſſe in Gods ſervice; but this God will turn to their ſhame.

When men think by unlawfull meanes to get credit, Doctrine 2 honour and eſtimation among men, the Lord he will turn it to their ſhame and reproach. So here, and ſo with them who built Babel, Gen. 11.4. but it was their confuſion. To this we may apply that generall, Pſal. 112.10. Hereto belong the examples of Haman, Eſter 6. and 7. And of Herod, Acts 12.21. of Philat, Joh. 10.12. From henceforth Pilate ſought to looſe him; but the Jewes cried, ſaying, if thou deliver him, thou art not Ceſars friend: for whoſoever maketh himſelfe a King, ſpeaketh againſt Ceſar. But ſee what Euſebius reports,Neque illud à nobis ignorari debet, eum ipſum Pilatum qui ſervatoris neci interfuit, in tantas calamitates incurriſſe, ut neceſſitate adductus, ſibi propria manu mortem conſciſcaret, ſuorum que ſcelerum ipſe vindex extiterit. Euſ. hiſt. l. 2. c. 7 We are not to be ignorant, that the ſame Pilat who was interreſſed in our saviours death, fell into ſo great calamities ſhortly after in the raigne of Caius, that being driven by neceſſitie, he ſlew himſelfe with his own hand, and became himſelfe the revenger of his own wickedneſſe.

Becauſe this wil manifeſt his power, Reaſon 1 that he can beat them with their own weapons, overthrow them by their own inventions.

Becauſe he is zealous of his glory, Reaſon, 2 and to ſuffer this wo ••• obſcure it. It is againſt the honor of a Prince to let a ſubject grow by rebellion: it argues either injuſtice or im •••• encie.

This may ſhew the folly of thoſe men, Vſe. 1 whether they be private men, or men in place, Magiſtracie or Miniſterie, who thinke by unlawfull means to reconcile favour unto them, to get a good name, eſtimation or credit. Theſe men we may compare to him whom Hier. againſt Heloid. ſpeaks of out of the fable, that when he could do no good to be famous for, or ſo famous as he would, he ſet Diana's Temple on fire; and when none accuſed him for the ſacriledge, he went raving up & down the ſtreets himſelf, crying, that he kindled the fire. And being demanded by the Epheſians, why he did ſo,Vt quia benè non poterā, malè omnis bus innoteſcerem. he anſwered; Becauſe I could not get fame by doing well, I would get it by miſchief. But it was his ſhame & ruine; and ſo may theſe look for, though they may proſper in it for a while: as they in building of Babell, yet ſhall they fall by it. And that they would ſtop their mouthes withall, will be the means to open them the wider, ſpecially if ever there fall a breach betwixt them, they will ſhew them directly, that they gained not by their courſes, and the contrary to that will follow, which we read of David, 2 Sam. 6.22.

To teach every man to take heed how he ſeekes reputation and name by bad courſes, Vſe. 2 or by any the leaſt unfaithfulneſſe and ſin. Every man is deſirous of a good name; and it is more to be deſired then ſilver and pretious things, Prov. 22.1. If any man would have it, let him labour for it by lawful means, and by weldoing. If he ſeek it by forſaking his uprightneſſe, and ſincerity of his place and profeſſion, I may ſay as 2 Kings 9.31. Had Zimri peace, that ſlew his maſter? So, had ſuch a one credit, that left his honeſty? And God ſhall do to him as here is threatned. A man may happily build up his houſe by oppreſſion, and uſury, and cruelty; but in a few ſucceſſions, in a few years it comes to nothing: holds not in the third heire. A man may ſeek to riſe like Haman, and be aloft a while, but he ſhall be caſt downe. A man may get a name a while, but it will not laſt long; partly becauſe it is vana, quia vani ſunt filii hominum; becauſe it is not in himſelfe but other,Merces congregatas in ſaccum pertuſum ad theſaurum in alieno ere conſtitutum qua arcu non clauditur, nec ſeras habet: Bern. de adventu Domini, Serm. 4. as wares put up in a broken bagge, as a treaſure laid up in anothers mouth, not lockt in a cheſt, nor made faſt with barres, as Bernard hath it. And partly, becauſe God will caſt dung into his face. The beſt glory is for well doing: that is in a mans ſelfe, not in anothers power, 2 Cor. 1.12. That is laid upon a good ground, that is certaine and unmoveable. It is from God, and thoſe who have his Spirit, Vera gloria eſt à Spiritu veritatis: True glory is from the Spirit of truth.

Dung in your faces.] The Lord had honoured theſe Prieſts very high, they had diſhonoured him; he threatens marvellouſly, and the more to diſgrace and diſhonour them.

The more God hath honoured and advanced men, Doctrine. either in Church or Common-wealth, if they diſhonour him, he will diſhonour them, and lay the greater diſgrace upon them. So with theſe Prieſts, none more honoured with God then they; no greater diſgrace then here is mentioned. Now this is proved in the example of Iezabel, 2 Kings 9.37. of Ieroboam, 1 Kings 14.7.8.9.10. of Eli, 1 Sam. 2.27. ad finem. Of Capernaum, Matth. 11.22.23. Manifeſt in the Jewes, who were the mirrour, now the wonder of the world: it was once ſpoken of with admiration, now the by-word.

Becauſe, according to their priviledges abuſed, Reaſon 1 ſo are their ſins of thoſe who have the greater, or more in number: then God giving or rewarding according to their ſinnes, and workes, muſt needs receive more diſgrace and diſhonour.

Becauſe his judgements in them will be more perſpicuous, Reaſon 2 and ſtrike a more awe and feare in others, and moe ſhall take notice of it, becauſe they are more in the eye, as a Beacon upon a hill, as a Captaine or Lievetenant in a Band. And ſo the more ſhall glorifie his juſtice, and feare his power.

If thou ſeeſt men lifted up to honour & high place, Vſe. 1 do not envie them: for if they be good, there is cauſe to rejoyce. Prov. 29.2. If they be wicked, and abuſe their priviledges & high places, there is cauſe to ſigh, but not to envie, Pro. 29.2. becauſe they are not farre from a diſgrace, a publique one, a great one, anſwerble to their honor. The clouds that obſcure the Sun, are lifted up, but powred down again. Who would envie men upon an high pinacle, ready to be caſt down? Who a man walking upon the Ice, where it is ten to one, every houre his feet will ſlide, or it break, and he be utterly caſt downe to the bottome of a pit? ſpecially if ſome ſecret fire be kindled on it, or the beames of the Sunne ſhine hotly upon it.

To teach thoſe whom God hath advanced and honoured more then others with any priviledge of knowledge, wiſedome, Ʋſe. 2 authority, or credit, not to thinke that thoſe priviledges were given them that they might be the Nimrods of the earth, and fight againſt God, and his cauſe, and his Church, and diſhonour him, and thinke to carry it away without diſhonour from him; nay, they ſhalbe more diſhonored, and more vile then any others. * For the greater grace ſinners have received, if they ſin, their puniſhment ſhall be ſo much larger. Chryſoſt. Mighty ſinners ſhall be mightily tormented, Hierom. ad Heliod. Quantò major gratia, tanto amplior p • ccantibus poena. Chryſoſt. And, Potentes potenter tormenta partientur. Hierom. ad Heliod. It were good all that are above others, would write it in their houſes, and every where they come, and keep it in their hearts. And ſuch as are above others in their places in the Church, would remember that, Matth. 5.13. Ye are the ſalt of the earth; but if the ſalt have loſt his ſavour, wherewith ſhall it be ſalted? It is thenceforth good for nothing, but to be caſt out, and to be troden under foot of men.

And you ſhall be like unto it.] Or, it ſhall carry you away; meaning, thta he would adde confuſion and deſtruction unto their ſhame.

Shame and diſgrace brought upon Miniſters, Doctrine. Magiſtrates, or any other by their juſt deſert and default, by their careleſſe carriage, and diſſolute life, is but a fore-runner of confuſion and deſtruction, which uſually followeth, unleſſe it be prevented by repentance. So is it here. Matth. 5.13. 1 Sam. 2.30.31.32. with chap. 4. 1 Sam. 15.30. Jer. 24.9.10.

Becauſe this argueth a great height of wickedneſſe, Reaſon 1 and that men are ſetled much in it, when ſhame will not ſhake them from it, and rouſe them up. For whereas to a man of any honeſty, or that hath any ſparke of goodneſſe, his name is of more account then his goods; and that touched, more affects him then the other taken away. Now touched in this, and not affected, argues his deſperateneſſe and diſhoneſty.

Becauſe when God hath ſmitten men in things that are ſo neare unto him, Reaſon 2 and ought to be ſo deare, and they returne not, it is juſt with him to proceed unto their perſons, and themſelves.

To teach us, Vſe. 1 when we ſee men in contempt, Miniſters, Magiſtrates, and others, to judge of it as a fore-runner of ſome fearfull confuſion and deſtruction. If they be unjuſtly, without their default, then is it of a general judgement upon the Church and land, it being alſo a judgement it ſelfe; if juſtly for their diſſolute and corrupt lives, then is it a fore-runner of a judgement to them, of their confuſion and deſtruction. As it was in the time of Popery, when the Clergie was come to the height of wealth, yet they were in the wane and eb of worſhip and reſpect; nay, in ſhame and reproach: becauſe as in the morning, the neerer it is to the riſing of the Sun, the more light is in the aire, and the more are deformities and things out of order eſpied: So as the Goſpell drew nearer, that they were like Baals Prieſts, for deceiving the people, in contempt, with not affecting them to make them returne from their Idols to the living God. Therefore ſhame and confuſion came upon them, as we have ſeen. So of others, if they be in contempt, &c. And as of them, ſo of Magiſtrates, and other particular men. For as a ſickneſſe cauſed by mans miſdieting of himſelfe, or otherwiſe by his default, and not ſpeedily cured, is a forerunner and procurer of a greater diſeaſe: ſo is it in this caſe.

To teach every one that is in any reproach or contempt, Ʋſe. 2 whatſoever he is, to thinke of it as the harbinger of confuſion and deſtruction, if he be not affected with it to repentance. Therefore ſhould he labour to lay it to his heart, and be humbled for it, and reformed by it: he ſhould be occaſioned by it to ſearch his wayes and his converſation. If it befall him for righteouſneſſe ſake, he hath wherein to rejoyce; if for his infirmities, and unjuſtly from thoſe who reproach him, yet he ſhould ſee whether it is not juſtly from God, or no: for that may be juſtly from him, which is unjuſtly from them. But if indeed juſtly for his diſſolute and looſe life; then is not to be expected any thing but the confuſion and deſtruction of his perſon, unleſſe that make him to humble and reforme himſelfe: for when hard and bitter words prevail not, then maſters goe to beating and puniſhing with blowes. So doth God.

VERS. IV.

And ye ſhall know, that I have ſent this commandement unto you, that my covenant which I made with Levi, might ſtand, ſaith the Lord of Hoſtes.

ANd yee ſhall know.] The Prophet proceedeth to the cauſes of this condemnation. Theſe are three: the firſt is, becauſe they had neglected their care of Gods worſhip, not of any ignorance, but againſt their knowledge: for they knew that the dutie belonged to them, and the commandment was to them. For thus it is to be read: For you know.

Their ſinne is the greater, Doctrine. 1 and deſerveth the more puniſhment, who have the knowledge what they ought to do, and yet follow their corrupt affections, then theirs which know not.

Now the knowledge here ſpoken of, is of two things: of their dutie, and what they ought to do; and of their dignity, and what God had beſtowed upon them. And both makes their ſinne the greater, becauſe they have gone againſt their owne knowledge, and Gods kindneſſe. That though God had beſtowed great bleſſings upon them, they had forgot it, though they knew it, and were unthankfull unto him.

Unthankfulneſſe is a ſinne, Doctrine 2 when men do not anſwer Gods love as he hath had care and dealt liberally with them. vide Chap. 1. verſe 2.

I ſend this commandment unto you, that my covenant might ſtand.] They muſt performe, that is their parts or elſe he would performe no covenant with them.

God will not, Doctrine 3 neither is bound to performe covenant with man to give him any thing he hath promiſed, whether ſpirituall or temporall, of this life, or that is to come, unleſſe he performe his covenant and conditions. The covenant of God is either generall or ſpeciall. The generall, either legall or Evangelicall. All which requires the conditions to be performed on mans part, if he would have God performe; or elſe, &c. Levit. 18.5. Gal. 3.11. Mark. 16.16. 1 Sam. 2.30. 2 Chron. 15.2.

Becauſe their not performing, Reaſon 1 frees him from his promiſe, and binds him not to performe it, to give ſuch good things to ſuch unworthy fedifragies, covenant breakers; not to give, as it were, the childrens bread to dogs.

When they performe, Reaſon 2 he will; becauſe he is moſt faithfull that hath promiſed, and can neither lye nor deceive, he being true, and Truth it ſelfe.

Rom. 3.3.4. Object. For what though ſome did not beleeve? ſhall their unbeliefe make the faith of God without effect? God forbid: yea, let God be true, and every man a lyer, as it is written, That thou mighteſt be juſtified in thy words, and overcome when thou art judged. Then will he performe when man doth not.

That will not follow from this, Anſwer. which is manifeſt thus: The Apoſtle asketh the queſtion: Whereas many of the Jewes were unfaithfull, and covenant breakers, whether their infidelity ſhould abrogate and make void the covenant of God, that he ſhould ſhew no fruit of it among them: and, as man, ſhould break his promiſe, and performe to none that which was promiſed to all. He anſwereth, that cannot be; but howſoever the greater part of them had broken covenant, with whom he might juſtly breake, and would, yet his covenant ſhould have his full force and efficacie; though not in all, yet in the Nation: becauſe there was ever ſome good men among that people, who believed the promiſes, and lived uncorruptly and holily; therefore in them, and to them ſhould that be performed which was promiſed. Shewing, that the wickedneſſe of a multitude ſhall not make the promiſe of God void, and of none effect; but he will perform them to the beleevers, and they who performe conditions, though they be but a very few. And ſo the place makes for the point, not againſt it.

Many enjoy Gods bleſſings, Object. and never perform the condition, but live wickedly and prophanely.

They enjoy not the bleſſing of eternity, Anſwer. neither ever ſhall: and as for temporall things, they may enjoy them, but not any bleſſing by them: it were better for them to be without them; for they increaſe their ſinne, and are but fed and ſuſtained by them for the ſlaughter, as the damned are by Gods power to endure his wrath and puniſhment.

If in our obſervation we finde, Vſe. 1 that many promiſes God hath made, are not performed to our ſelves, or others. As there are many other things which may be anſwered for clearing and acquitting the truth and fidelity of God, in this kinde; eſpecially in temporall things; he gives ſpirituall, an ounce of which is better then many a pound of the other. And if he breaks not, that promiſeth ſilver, and gives the greater ſumme in gold: ſo not God. If he promiſe deliverance, and gives patience under the croſſe, which is better for the ſufferer, he ſtill performes, becauſe ſuch things had thoſe exceptions: And ſo in many other things, but this eſpecially, when the good things promiſed are not performed, the cauſe is in our ſelves and other men, why they are not performed, and not in God; becauſe we performe not conditions. And this being, makes us, not him, covenant-breakers, who have made our ſelves uncapable, and unworthy of his bleſſings, and ſo have freed him from his promiſe, by our breaking with him. Now he that is freed, cannot breake covenant, though he do not the thing before covenanted.

To let us ſee the folly of thoſe men who thinke to have Gods promiſes performed unto them, Ʋſe. 2 and him to keep covenant with them; and in many things makeno doubt but he hath done, and in future times aſſure themſelves he will, when they neither have done, nor yet endevour to keep any covenant with him. If the former be true, do they not deceive themſelves? and are they not (though how wiſe ſoever in other things, yet in this) ſtark fools? For if he be a foole, that becauſe he hath the word, or the bond of a good man, one able, and that never broke for the payment of a thouſand pounds at ſuch a time, and ſuch a place, but upon condition he performe ſuch a ſervice, or effect ſuch a worke, to lay his whole ſtate and his whole condition upon thta, that it will be performed in the ſame time and place; and yet he never go about to perform the conditions at all, or as it ſhould be performed; were he not a foole? Sure in all your judgements he were very unwiſe. And yet, alas! how many fools and unwiſe men have we, who deale thus, lay all upon Gods fidelitie, and performe nothing themſelves at all? As if God muſt needs performe, becauſe he had promiſed, and could not be faithfull, unleſſe he did perform, when they keep no condition. Many a man deluded by Satan, and his owne ſecure heart, perſwades himſelfe God hath been mercifull unto him, and forgiven him his ſins, though he never came truly to ſee ſinne, nor to ſorrow for ſinne, nor forſake and reforme his corruptions, wherein true repentance conſiſteth, and which is the condition on mans part, if ever he would have God take away his ſinne, and put them out of his remembrance. Many one thinkes God had performed his covenant of temporall things, becauſe he is in the middeſt of abundance, and hath his barnes full, and his bagges full, and every where findes he increaſeth, though he never made any conſcience of his wayes, and the workes of God; but at beſt lived but civilly, and kept his credit with men: and ſees not that he is deceived, & ſees that theſe are but things that are common things, wherewith he is but fatted for the ſhambles, and ſuch as are reſerved for his evill. And for time to come many doubt not but they ſhall obtaine great things in this life, and that God will give them honour, and favour, and riches and abundance, though they never keepe condition with him. Fools and blinde, who know they cannot live, except they eate; not reap, except they ſow; not recover health, except they uſe phyſicke, and the means appointed: And yet thinke, without performing the grand meanes and condition with God, they ſhall have what he hath promiſed; and ſo happily they may: But as Iſrael had a King in Gods wrath, and quails in his diſpleaſure: And as the Phyſitian gives his patient liberty to eate what he liſt, when he is out of all hope, and deſpaires of ever recovering him. Many a man perſwades himſelfe that God will ſave him, though he never was able to performe the condition of the Law, neither ever endeavoured to performe the condition of the Goſpell. Truly this is not to beleeve, but deceive himſelfe with an opinion of faith, he neither having the knowledge of the promiſes, the ground of it, nor workes the anſwerable fruits of it. And ſo hath but a vaine, fooliſh, and dead faith. But he ſhall know his folly, when God ſhall manifeſt unto him, that he is not bound to perform promiſe, becauſe he never kept condition.

To teach every man that hath any deſire that God ſhould performe covenant with him, Ʋſe. 3 to endeavour to performe conditions with God.Cum dominus promittis ne dubites ſed illa fac, per quae tales attrahere poteris promiſſiones. Chry. hom. 25 ad popul. Anti. He muſt firſt Week to know what they are God requires of him, and then do them: for without that he cannot do. And his ſearching for knowledge muſt not onely be for the generall, but for the particulars of his place, what command is ſent to him; and then faithfully do it, that Gods covenant may ſtand: We muſt repent, beleeve and obey the Goſpell and Commandments of God: For it is godlineſſe that hath the promiſes, and ſhall have the performance. Let ſuch a one remember, 1 Tim. 4.8. and Prov. 21.21. Yea, he may aſſure himſelfe, that if he apply himſelf to that which God requireth of him, and he hath covenanted for, he ſhall be ſure to finde him that hath been a willing promiſer, a moſt faithfull performer. For parum erat promiſsio, etiam ſcripto ſe teneri voluit. Aug. in Pſal. 119. And ſo no good thing that he hath promiſed ſhall faile, but ſhall all be made good, Joſhua 22.15.

My covenant with Levi.] Here is the honour and dignity he had beſtowed upon them, having made a ſpeciall agreement and covenant with them.

The Lord hath ſpecially honoured his meſſengers and ſervants the Prieſts in the old, Doctrine. and the Miniſters in the new Teſtament: for he hath not onely made the generall covenant with them. I will be their God, they my people; but hath made a particular and ſpeciall agreement and covenant with them: So here, and Numb. 8.13.14. Thou ſhalt ſet the Levites before Aaron, and before his ſons, and offer them as a ſhake offering to the Lord. Thus thou ſhalt ſeparate the Levites from among the children of Iſrael, and the Levites ſhall be mine. 1 Sam. 2.28. And I choſe him out of all the tribes of Iſrael to be my Prieſt to offer upon mine Altar, and to burn Incenſe, and to weare an Ephod before me; and I gave unto the houſe of thy father, all the offerings made by fire of the children of Iſrael. Joh. 15.15. 2 Cor. 3.6.

Becauſe they are of his privy counſell, and know his ſecret. Reaſon 1 Amos 3.7. Surely the Lord God will doe nothing, but he revealeth his ſecrets unto his ſervants the Prophets. Privy counſellours are ſpecially honoured and have a particular covenant made with them.

Becauſe they are his meſſengers, his embaſſadours, Reaſon, 2 2 Cor. 5.20. they are ſpecially honoured, and new ſworne, a new covenant.

No reaſon why the great and rich men of the world ſhould contemne the miniſtry for their children, as too baſe a thing, Ʋſe. 1 and not fit for their ſonnes, when as God hath thus honoured it, and taken them ſo neere unto himſelfe. In reſpect of which, Amos, who was beleeved to be the brother of Azariah, the King of Judah, thought it no baſe thing his ſonne ſhoule be a Prophet; neither Chriſt himſelfe to be a preacher.

This may be a caveat for men to take heede how they abuſe or injure the miniſters who are ſo neere unto him, Vſe. 2 and whom he hath thus honoured: certainly they ought to honour him, though it goe againſt the haire, and ſtomacke with them, as with Haman, becauſe he would have them honoured; but if not, but they abuſe and diſgrace them, and uſe them as the Ammonites did Davids ſervants: Let them take heede they ſtinke not in his noſtrils; for if Princes be tender hearted and ſtone affected, with the injuries of their common ſubjects, and will revenge them; what will they doe for their counſellours, their embaſſadours? And yet meane men will now abuſe them in words, and contemne as farre as they can for the law of man, if they ſing not placentia, if they teach croſſe to their humours; but their portion is with the Lord, and ſo is theirs who ſo abuſe them. And one day they ſhall both know whether is better to reprove and lift up his voyce and ſpare not, or to ſpare and reforme nothing.

It may comfort the miniſter againſt contempt when he is faithfull, Ʋſe. 3 yet to be ſtill ſo, and bold, remembring his honour God hath given him, which is better then all the honour man can affoord. And though men may thinke their faithfulneſſe may hinder them from honour, as Balaak ſaid to Balaam, Numb. 24.11. Therefore now flee unto thy place, I thought ſurely to promote thee to honour, but loe, the Lord hath kept thee back from honour: yet it is not ſo: for that is the true honour which God gives, and will give, and no man can take; and they ought as it is, 2 Cor. 3.12. ſeeing they have ſuch hope, to uſe boldneſſe of ſpeech.

This may teach what manner of men Miniſters ought to be, Vſe. 4 how ſanctified, of what puritie and integritie, ſeeing God hath taken them to be ſo neer unto himſelfe: therefore ought they to be carefull that offer them to God, and they that receive them when they offer; and when they receive, not for favour, or money, or kindred, or any ſuch thing. A man will be marvellous carefull whom he commendeth but for a common ſervant to a mean man his friend; more, to a Prince; moſt, to be ſo nigh to him. If the Steward of a houſe be permitted and truſted to admit ſuch as are fit, how carefull will he be? If the Preſident of a Princes Councell to take in ſuch as are able men, how vigilant and inquiſitive will he be, that they be ſuch as be competent for the place: So ſhould it be in this, the like care ſhould be had, and wo unto him that hath not. And men that are in the place, ought to looke marvellous carefully to their converſation, & to keep themſelves holy. It was taught, Lev. 22.2. ed 10. how unblemiſhed the Prieſt ſhould be: for if the whole people muſt be holy, more they. And if they muſt be carefull of their offering and ſacrifices, more of themſelves. And if they be not, then ought authoritie, like Aſhpenaz, Dan. 1.3.4.5. to chuſe out the moſt unblemiſhed, and looke to them, and ſuffer not them to be good fellows, gameſters, and ſuch like.

Covenant with Levi.] They took not this calling to themſelves, but were choſen to it of God, and he made the agreement and covenant with them.

None may take this calling upon them, Doctrine. to be Gods Miniſters, Gods Meſſengers, and to meddle in theſe ſpirituall things, which are proper to the Miniſters, but he that is called of God, and with whom God hath made this covenant. The affirmative inferres the negative. Heret belongs that, Numb. 1.51. and 16.10. and 4.15.20. Ezra 2.62.63. Heb. 5.4. This made the Apoſtles ever avouch their calling, Gal. 1.1. Jam. 1.1. Pet. 1.1. Hereto is that Rom. 10.15. There are three kindes of callings, when men are called by men, and not by God, as firſt, all teachers: Secondly, of God by Miniſtery of the Word, all ordinary Miniſterie: Thirdly, by Chriſt immediately, as Apoſtles, Gal. 1.1. The firſt to be abhorred, the third to be admired, the ſecond to be expected of all in an ordinary planted Church, Rom. 10.15. The calling is double, or hath two parts; the firſt inward ability for gifts, and aptneſſe for minde, willingneſſe and abilitie. The ſecond is outward, the calling by man, and the Church. Hereto belongs the deſcriptions of a Biſhop and Miniſters, ſet out by Saint Paul 1 Tim. 3.2. whereto elſe may it tend? if every one may intrude himſelfe into the Church and the calling, without the call of it; and that, 1 Tim. 5.22.

Becauſe it is a ſin unto them who ſhall, Reaſon 1 and a curſe belongs to them for medling with things that are holy, when they are not ſeparated and appointed for them. They are thereby liable to Gods judgements, as was Vzzah, 1 Chron. 13.10. and Vzziah, 2 Chron. 26.18.19.

Becauſe elſe the Church ſhould be too much burdened: Reaſon, 2 for when as, 1 Tim. 5.17. The Elders that rule well are worthy of double honour; Therefore many for ambition and eaſe would chalenge the Miniſtery, and take it upon them for the honours ſake.

Becauſe, 1 Cor. 14.40. Reaſon 3 Let all things be done decently and in order. Therefore muſt there be a calling and chuſing of them by the Church: for the other is to make all confuſion an diſorder.

This ſerves to confute all Anabaptiſticall dreames, Vſe. 1 who contemne all ordinary callings, vocations; and thinke that every man may at his pleaſure, and when he liſt, take this calling, and thoſe Eccleſiaſticall functions upon them. For if this be ſound and true, that muſt needs be falſe and corrupt, that any ſhould take any part of this calling, without warrant from God, and beſides the order that God hath appointed. Yet I deny not but there is a difference where a Church is not yet planted, where every one that knowes Chriſt may preach him, and labour to gaine others that are ignorant of Chriſtian religion, and are not to look for an ordinary ordination. For then is he choſen by the ſilent ſuffrages and voices of thoſe who heare, and that is his calling; yet is he not to refuſe the ordinary calling, if after it be to be had. But when a Church is already planted, and eſtabliſhed; becauſe all things muſt bee done in order, then is required an apparent ordination by voyces or impoſition of hands; that trouble and confuſion might be avoided. Neither do I deny, but ſometime there is an extraordinary function, as were the Prophets, not of the Leviticall ſtocke, not ordained of the Prieſts, which God ſtirred up, when ordinary Miniſters could not reforme the corruptions of the time; but what he did extraordinarily, is to be admired rather then imitated: For we muſt follow the preſcript rule that is given us, which is, that every man have his ordinary calling which is from God by men.

1 Cor. 16.15. Now brethren, I beſeech you, Object. know ye the houſe of Stephanus, that it is the firſt fruits of Achaia, and that they have given themſelves to miniſter unto the Saints.

The meaning is not, that they called themſelves, Anſwer. but that they ſet themſelves apart to the Miniſterie of the Saints, in the purpoſe & reſolution of thehir owne hearts, and not contemning or neglecting the calling of God by the Church.

To let private men and women ſee their danger in medling with thoſe things which are proper to the Miniſter, Ʋſe. 2 when they have not a calling to it. If Vzzah, if Vzziah were ſmitten, how ſhall they eſcape? whether they can pretend the authority of the Church, as in the Romiſh Church they can, for women to baptize, yet ſhall they not eſcape for excuſe of neceſſitie; it will not ſerve, becauſe that it is not from God, but it is from mans folly, or ignorance. If it be objected, that it is not then a Sacrament which is given by them, when they have no authoritie to deliver a Sacrament; I anſwer: yes, for the Seale is the Princes, although ſome other then the Lord Keeper ſet it to by ſome indirect dealing. And though ſuch a Miniſter ſinne in dealing with the Word and Sacraments, yet are they ſuch to the hearer and receiver. Againe, that which S. Auguſtine Vera ſacramenta licet non veri miniſtri quia dant non ſua, ſed Dei, Aug. lib. 2. cont. Petil. hath in his ſecond book againſt Petill. They are true Sacraments though they are not true Miniſters; becauſe what they give is not their owne, but Gods.

To teach every man to be ſure, Vſe. 3 that he hath a calling of God to the Miniſtery before he take it upon him, that he may be able to ſay, as Jer. 7.16. I have not thruſt in my ſelfe for a Paſtor after thee; neither have I deſired the day of miſery; thou knoweſt that which came out of my lips was right before thee. His calling is his inward gifts and conſcience, abilitie and care to uſe them; and the outward calling of the Church, 1 Tim. 3.10. For without this may he not do it, though he be never ſo excellent; as it is dangerous for him to meddle with this without the other. And if his gifts be inferiour to many, or as it may be but in his owne ſenſe: yet if it be the judgement of others, he may not by modeſty or ſhamefaſtneſſe refuſe, though at firſt he may profeſſe what he thinketh of himſelfe: yet if they will not change, then muſt he yeeld and ſubmit himſelfe.

VERS. V.

My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afraid before my Name.

MY covenant was with him of life and peace.] The dignity beſtowed upon theſe Prieſts conſiſting in the ſpeciall Covenant, is here amplified by the parts of the Covenant. Firſt on Gods part, which is double, a Gratious promiſe of life and peace, and a faithfull performance.

My Covenant was with him of life and peace.] That is, I covenanted with him, and tooke him into favour, and made a league and agreement with him; and by my covenant I bound my ſelfe to give him firſt life, that is, length of dayes here on earth; Saint Hieroms opinion of the life of grace here, and of glory hereafter, is not greatly probable, hardly any inſtance of the like interpretation, and that peace following after, not ſo to be underſtood of ſpirituall peace, but of an outward proſperity in this life: and ſo they who incline to Hierom in the former, underſtand it. And it muſt needs be, according to that which is Numb. 25.12.13. Wherefore ſay to him; Behold, I give unto him my covenant of peace, and he ſhall have it, and his ſeed after him, even the covenant of the Prieſts office for ever; becauſe he was zealous for his God and hath made an attonement for the children of Iſrael For the covenant of peace is expounded by the perpetuall Prieſthood. And in other places the branches of this covenant are ſet downe in the abundance of outward things, by the offering and other means both to the Prieſts, Numb. 18.8. ad 20.26.30. and for the Levites, Numb. 18.21.24.31.

And I gave them him] Gods performance; As I promiſed him theſe things, ſo I did very certainly and aſſuredly perform to Aaron, and Phineas, and others, who did performe conditions and covenant with me; and will do to as many as ſhall ſo deal alſo with me.

For my feare.] Now he comes to the ſecond, containing the conditions performed by Levi, and theſe are the fear of God and humilitie. Some read it; I gave him my fear; which is true, and agrees well with the doctrine of faith: for the feare of God is the gift of God, Jer. 32.40. but the words are otherwiſe: I gave him theſe for the feare wherewith he feared me. Becauſe he beleeved my word, and honoured me in his place, and lookt to my worſhip in himſelfe and others, I honoured him, and gave him theſe things.

And was afraid before my Name.] Iunius readeth it: He was deſtroyed for my Name: i. for not honouring my Name, Numb. 20.12.24.28. But the whole ſpeech here is againſt it: for he intending to ſet forth the care which Aaron and his ſonnes had of the worſhip of God, and to commend him rather then tax his infirmities. It is rather, he was humbled before me, he walked humbly and lowly and did all in humility, not lifting up himſelfe either for his high calling, or for his faithfull ſervice. The parts of the covenant which is the Prieſts dignity. And firſt on Gods part, and firſt his promiſe.

Long life and the length of dayes is the bleſſing and gift of God, Doctrine. that which he promiſeth and performeth to all thoſe who feare him and walke in his wayes. Prov. 10.27. The feare of the Lord increaſeth the dayes; but the yeares of the wicked ſhall be diminiſhed, and 16.31. Exod. 20.12. Deuter. 25.45. 1 Kings 3.14. And if thou wilt walke in my wayes to keepe mine ordinances and my commandments, as thy father David did walke, I will prolong thy dayes. Pſal. 91.16.

Becauſe God will be glorified by his in this life, Reaſon 1 as the Pſalmiſt, I will not dye, but live, and declare the workes of the Lord. Now the longer they live, the more they may glorifie God; then it is a bleſſing.

Becauſe it is a bleſſing to helpe many, Reaſon, 2 and to draw many unto God in this life, but that is done by living long; ſeeing it is ſo long before a man comes to be able to doe either; many of his yeares and dayes ſpent before he be fit for it.

But many of the children of God dye untimely, Object. and live not long, how then is this true?

This is not ſimply a bleſſing, Anſwer. as if he were happy that lives long, but as a ſymbole or ſigne of Gods good favour, and love. If then, he ſhewes his love to ſome rather by taking them out of this life, then by prolonging their daies, he doth the rather performe his promife then breake it. A man promiſeth ten acres of ground in one field, and gives him an hundreth in another, he hath not broken his promiſe. So if God have promiſed long life, that is, an hundred yeares here, and after not give it him, but gives him eternity in the heavens, hath not broken his promiſe, for it being not promiſed as a bleſſed and happy thing in it ſelfe, but as a ſigne of his good will, which is greater ſometimes to be taken out of this life. As Ieroboams good ſonne was, that he might not be infected with the ſinnes of his fathers houſe, and not afflicted with the ſight of thoſe horrible judgements that were to fall upon that graceleſſe family; which was no ill bargaine to be taken from earth to heaven, from the conflict to the triumph, from the battell to the victory, from men to God, and to the company of his Angells and Saints.

This is to admoniſh old men to be thankefull unto God for his mercy in preſerving them ſo long, Vſe. 1 and lengthening their dayes, ſpecially if they have beene found in the way of righteouſneſſe. Prov. 16.31. If they have feared God and walked uprightly and humbly before him; it hath beene his bleſſing upon them, and mercy to them; otherwiſe it hath beene but a curſe unto them, for they have but lived to heape up wrath againſt the day of wrath, and to make up a greater meaſure of their ſinnes, that God may make a greater meaſure of vengeance. So that it had beene better for them never to have beene borne, or elſe to have dyed ſo ſoone as they were borne; for the longer they live, the more ſinnes they commit, and the greater ſhall be their torments. But greater ſhall be his glory that is found in the way of righteouſneſſe and in weldoing becauſe he hath more glorified God. And he ought ſtill to uſe this as a bleſſing of God, that he may glorifie him more, and fit himſelfe more for him and for his ſervice; imagining that as old age is a bleſſing, ſo is it a bond, that he ſhould performe; as Pſa. 71.17, 18. O God thou haſt taught me from my youth even untill now: therefore will I tell of thy wonddrous workes. Yea, even unto mine old age and gray head. O God forſake me not untill I have declared thine arme unto this generation, and thy power to all them that ſhall come. And if he have borne it in his youth it will be leſſe burdenſome in his old age, for to others it is heavy.

Then is it lawfull for a man to pray for long life, Ʋſe 2 that he may live to glorifie God here; ſo did David, Pſalm. 102.27. ſo Hezekiah, Iſaiah 38.3. True it is that a Chriſtian man ſhould be equally prepared to life or death; for in things wherein a man cannot certainely know, which will make more for the glory of God, and their owne good and ſalvations; the will of man ſhould be equally prepared for both, leſt it ſhould reſiſt God; ſo in this. And becauſe he ſhould leſſe torment and vex himſelfe with the deſire of life or feare of death; yet is it not unlawfull for him to pray for life for the grounds before, ſo he pray for it as for other things, conditionally. Truth is that of Solomon, Eccleſ. 7.1. The day of death is better then the day of ones birth, becauſe of miſeries and fearefull times, when it is like as Auguſt: to be Diù vivere, diù torquere, to live long, to be vexed long: Or as Cyprian, Non ſolum fidelibus inutilis non eſt mors, verumetiam utilis reperitur; quoniam peocandi periculis hominem ſubſtrahit, & in non peceandi ſecuritatem conſtituit. Death is not only not unprofitable to believers, but profitable; becauſe it ſets a man out of danger of ſinning, and puts him in a ſecurity of not ſinning. Yet proves it not that it is the more to be deſired. When as a man may ſhew his patience, and ſpirituall fortitude in his owne miſeries, and the more he ſuffers and conquers, the more he ſhall be glorified. And in other mens miſeries he may ſhew piety, comfort and good will towards other, and mercie to them in their miſeries, and finde himſelfe the more mercie. And his ſinnes he may breake off, not by ending his life, but by amending of it, & by true repentance. And ſo his age may be a crown of righteouſneſſe. He is a wiſe Phyſitian that knowes how to temper his medicine, that it will confirme health: And he is a wiſe man who learnes ſo to live, that a good death may follow after.

Peace, plenty, proſperity, a proſperous eſtate, Doctrine. and plenty of outward things, a liberall portion, God hath promiſed, and will performe to thoſe who feare him, and will walke in his wayes, 1 Tim. 4.8. Bodily exerciſe profiteth little: but godlineſſe is profitable unto all things, which hath the promiſe of the life preſent, and of that that is to come, Deut. 28.1. Pſal. 84.11.

Becauſe they may by them be better able both to glorifie God, Reaſon 1 & benefit men, being helps of their weaknes, and ſtrength to their infirmities. Becauſe he might encourage them againſt all the diſcouragements they ſhall finde in profeſſing his feare, Reaſon 2 and by theſe ballance them that they be not driven backe from him by the tempeſts Satan will ſtirre up againſt them.

They who have the true feare of God, Vſe. 1 may beſt be, and live without carping care for the things of his life, they may beſt take the Apoſtles exhortation; Let their converſation be without covetouſneſſe, Heb. 13.5, For they have his promiſe and covenant to be provided for of a liberall and rich portion: he that hath covenanted with a rich wealthy man, and one of great power, with a Prince of a countrey, that he ſhall be in ſafety and abundance under him for ſuch and ſuch ſervice, hath taken all care he will for it, onely his care is to uſe it well: ſo it ſhould be with theſe. And farre better may it be, ſeeing his power and riches exceedeth all: he hath promiſed, and will performe; and though the Lions lacke, and ſuffer hunger, yet ſhall they lack nothing at all who feare the Lord. But many wicked men, voyd of Gods feare, have more abundance then moſt of thoſe who feare him. Be it ſo; yet is not this croſſed: for as the life of man conſiſts not in abundance, ſo not their proſperity when they have competencie. And a little that is ſufficient which the righteous hath where there is contentment with it, is better then great riches of the ungodly. And if ſuch have not ſo great abundance and ſeeme ſometime to be ſcanted, it is either beauſe they have ſome ſecret ſin known to God which ſhuts up his hand towards them, or becauſe they ſeek them indirectly, which God makes fruſtrate, or he ſees how their hearts would be upon them, and ſtolne away from him, and that riches would devoure, or for a time obſcure their religion; knowing their hearts better then themſelves, or as Chryſoſt. 〈◊〉 . 16. ad popul. Antioch. He firſt makes men fit to uſe and diſpoſe the riches he meanes to give them, and after gives them riches.Niſi hoc feciſſet, divitiarum erogatio non donum ſed ultio fuiſſet & poena. Which leſſe he had done, the beſtowing of riches had not beene a gift, but a puniſhment and revenge. This publicke and generall charter of God hath theſe exceptions.

To teach every man what is the nigheſt and readieſt way, Vſe. 2 what is the Kings high-way to proſperity and plenty, to riches and wealth, the feare of God, and the walking in his wayes. Many men who haſten to riches, and have ſet downe with themſelves, and reſolved to be rich, take many wayes to it, by falſe weights and meaſures, by cozenning or deceit, by flattery or other wicked courſes. Happily a man may come to riches or abundance ſooner then another, that keepes the Kings high-way; as he that hath found a bye and caſting way, may come to his journeyes end ſpeedier then he that keepes the ordinary way; but they ſhall not proſper with him. Prov. 20.21. An heritage is haſtily gotten at the beginning, but the end thereof ſhall not be bleſſed. But poverty ſhall come upon him. Prov. 28.22. A man with a wicked eye haſteth to riches, and knoweth not that poverty ſhall come upon him. And he ſhall be guilty of much ſinne, and bring much ſorrow upon himſelfe. Prov. 22.20. 1 Tim. 6.9.10. But they who take the right way ſhall be ſure of them, and not finde ſorrowes with them. For ſo Gods bleſſing makes rich, for they ſhall have them by vertue of his covenant, and as teſtimonies of his love, which is farre better then farre greater riches, if it be but a pittance.

And I gave them him] That he had promiſed, that he performed.

God in his will and decrees, covenants and promiſes, Doctrine. is moſt certaine and ſure. So much is here, and James 1.17.

To comfort thoſe who live in toruble and affliction in this life, Vſe. the Lord will make good all his promiſes to them in due time, upon this ſhould they ſtay themſelves as the Anchor hold, faſt againſt all temptations, herewith ſhould they comfort themſelves, As Pſal. 119.49.50. Remember the promiſe made to thy ſervant, wherein thou haſt cauſed me to truſt. It is my comfort in my trouble; for thy promiſe hath quickened me. As Abraham ſaid, Gen. 22.8. God will provide; it may be in this life, but if the leaves fall, the rootes are ſure to ſtand; though earthly things are not alwayes performed, becauſe they are not abſolutely promiſed, yet heavenly and eternall ſhall.

My feare.] Or for the feare wherewith he feared me.] The conditions on the Prieſts part are feare and humility.

Though men be bound to doe and ſuffer whatſoever God ſhall lay upon them; and when they have done all, both are, Doctrine. and muſt confeſſe they are unprofitable ſervants. Luke 17.10. yet the Lord in his great mercy and goodneſſe propoundeth, promiſeth, and performeth a reward unto them here, and Gen. 22.16.17. Mat. 6.4.6.18. Mat. 10.42. Marke 10.29.30. Hebrewes 6.10.

Becauſe of the imperfection and corruption of men; Reaſon 1 therefore hath he propounded them.

Becauſe he is faithfull, and having promiſed, muſt, Reaſon 2 and will performe.

This is to encourage and hearten us to obey in all things with chearefulneſſe, and to beare all things with patience by the hope and expectation of theſe things. Heb. 10.32. ad 38. and 11.24.25.26. Mat. 5.11.12. 2 Cor. 7.1. Indeed the moſt ingenuous, filiall & acceptable ſervice, is to obey for the love of God, and that ſimply without reſpect of reward, but becauſe of our infirmity that cannot, and Gods mercie who hath ſo provided for our weakneſſe. For as S. Chryſoſtome ſpeakes,Oportet in rebus gravibus & moleſtis, non labores ſed praemia conſiderare; ut Mercatores non marst pericula, ſed lucrum ſpectant: Ita & nos caelum & Dei praeſentiam. Chryloſt. • n Iob. Hom. 7. We ought in grievous and irkſome things, to conſider not the labours but the rewards; as Merchants minde the gaine, not the dangers of the ſea; ſo muſt we looke at heaven and the preſence of God.

For the feare.] Theſe bleſſings of life and peace are promiſed for Gods feare; and this is the condition he required of them for them.

He that would have the bleſſings of God performed to him, Doctrine. which he hath promiſed, muſt have this condition of his feare and muſt feare him, for that he commends here in Levi, he commends to poſterity, and commands the performance for the obtaining of the other. Deuter. 5.29. Oh that there were ſuch an heart in them to feare me, and to keepe all my commandements always: that it might goe well with them, and with their children for ever. Pſalm. 115.11.13. Prov. 14.26.27. Luke 1.50. This feare of God is a continuall reverent awe of him, riſing partly on conſideration of his power, and partly of his mercy. Firſt, it is a reverent awe, ſerve the Lord in feare, and rejoyce in trembling. Secondly, continued not onely for a brunt or in ſome judgement, as thoſe in Jonah 1.16. but Prov. 28.14. Bleſſed is the man that feareth alway; but he that hardeneth his heart ſhall fall into evill. Thirdly, the grounds, 1. Gods power, though there be no expectation of evill, as we reverence a man of authority, though he bear no evil will unto us, but good, even for his authorities ſake. 1 Kings 19.13. Heb. 12.21.2. his mercy becauſe he hath ſhewed them mercy and goodneſſe, both in ſoule and body. Pſal. 130.4. Hoſ. 3.5. Job 1.9.

Becauſe onely they muſt have them to whom they belong; Reaſon 1 now as Chriſt of one, health, Mat. 15.26. And he anſwered and ſaid, it is not good to take the childrens bread & to caſt it to whelps. So of all, they are childrens bread, onely their portion, which are Gods. Now they are onely his which feare him. Mal. 1.6. Honour is filiall feare.

Becauſe in covenants no man may expect anothers promiſe, Reaſon 2 but he that performes that he undertooke; ſo in this. And though the mercy of God be great, it is to be expected and found, not when men performe no conditions, but in paſſing by their infirmities when they performe them

It is matter of comfort to as many as live in the feare and continuall awe of God: Vſe 1 to them belong the promiſes, and they ſhall have the performance of them; for the performing their condition, he cannot nor will not but performe his. They may happily be in reproach and ſcorne in the time and age they live in, for the feare of God which they profeſſe, the righteous being an abomination to the wicked, and reſtraining themſelves from evill be made a prey to the wicked, Iſaiah 59.15. yet againſt theſe muſt this comfort them, thinking that theſe things are but as ſower ſawce to make ſweet and delicious meate more toothſome and more wholeſome: neither muſt it trouble them to ſee others in abundance, greater then they, and happily when they are ſuch as performe no condition with God at all, but are Atheiſts and prophane blaſphemers, and wicked miſcreants, and ſuch like: for this ſhould rather comfort them: if he do ſo in his generall providence to thoſe who have no promiſe, what will he do to thoſe who have the promiſe? And if he feed the ſwine, will he ſtarve the children? If the doggers be full, and corn-fed, will he deſtitute the children when the bread is theirs? He will not ſure. It may be they ſhall not have things ſuperfluous to abuſe unto wantonneſſe, and ſo to grow worſe; but they ſhall have that which is neceſſary and fitting for them: And that little is beter then the others much.

To ſtirre up every man that hath not this feare, Vſe. 2 to labour and uſe all meanes to come by it. It is the condition that makes him capable of the bleſſings of God, and the lawfull heire of them. He that knew a meanes to make himſelfe capable of ſome rich mans goods, and to be his heir or executor after his death, would deſire it, ſeeke for it, and ſtrive to attaine it by all meanes. Admit it were the reverencing, and honouring, and pleaſing of him in all things; would he not be double diligent about it? So in this, every man ſhould pray earneſtly for it, and long after it. Nehem. 1.11. Pſal. 86.11.

But becauſe many take the comfort to them, who have no part in it, and perſwade themſelves they have this feare, when they have no portion of it; we may not unprofitably call to minde the five effects, as five notes to know this childelike feare by, handled Chap. 1.6.

He was humbled before me.] The ſecond thing God commendeth in theſe as the thing he delights in and approved, and as the condition on their parts, for which he gave them his bleſſings, is humility.

He that is humble and lowly in minde ſhall receive the bleſſings of God; Doctrine. to him hath God promiſed them and will performe them. James 4.6. But the Scripture offereth more grace, and therefore ſaith, God reſiſteth the proud, and giveth grace to the humble, Pſal. 138.6. Prov. 3.34. and 29.23.