Lord with your words The Prophet proceedeth now unto the last sin reproved in this Chapter which was in this people the former was touching men this is concerning God the former dishonesty and unfaithfulnesse towards men this impietie against God Before he accused them as some speake of felony now of treason before for their deeds now for their words and speeches contumeliously uttered against God denying the providence of God both over the good and bad not providing for the one and not punishing the other It is thought that the Jewes being now returned out of Babylon from their captivity and saw both the Babylonians and divers other Nations and people to abound with wealth ease and glory though they served their Idols and themselves the onely worshippers of the true God to be in want and poverty they thought and spake that God he regarded not them that worshipped him but the wicked were good in his sight and he delighted in them Or at least if it be not so where is God that judgeth uprightly Yee have wearied the Lord with your words Some thinke the wearinesse here spoken of is a fainting which commeth from too much striving and labouring whence commeth a remitting of the care and indevour which he tooke before time And so the meaning they would have to be You say the Lord who is mercifull and aboundeth with mercy and hath been ever constant in it and prone to it he is now wearyed in descending and providing for and in doing good unto those that serve him And so it should not be a wearinesse imposed upon him but one that is imputed unto him And so onely in opinion it should be so and not in truth but how this will agree with the Prophets answer to their demand I cannot see neither can it possibly for then he would have said In that ye say the Lord hath no care or hath cast of the respect of his but he speaketh otherwise The meaning is then you have grieved and vexed the Lord with your speeches and reproaches and blashemies against him It is spoken after the manner of men because they are so with the speeches of others like that Isaiah 43.24 Thou hast wearied me with thine imquities Yet ye say wherein c. Their answer for themselves putting him to his proofe and to make good that he had spoken and shew wherein else would they not confesse their faults When ye say Though not in his hearing who was able and would reproove them but amongst the ignorant people in companies where they came still inculcating and repeating such things and so make them cast off all feare of God and care of honesty and piety He that doth evill Not the good nor the righteous is respected of God but the wicked for they flourish and prosper and he is good in his sight that is approved of God From men they proceed to approach to God and to impeach and disgrace him and cast reproaches upon him and being unfaithfull injurious and unjust to men they are irreligious towards God They who are unfaithfull and unjust towards men Doctrine will be irreligious towards God such as have no care of honesty will have no care of piety not of charity not of religion and ècontra So much this insinuates and that 1 John 4.20 If any man say I love God and hate his brother he is a lyer for how can he that loveth not his brother whom he hath seen love God whom he hath not seen And James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world Tit. 2.12 Matth. 25.42 Not that men shall not be condemned for irreligion but that this is manifest to others and shewes that there can be no religion Because men they see Reason 1 and converse withall daily and so not with God Now if they have no care of the present what is expected towards the absent not of visible none of the invisible As 1 John 4.20 Because care of religion proceedeth from the love of God Reason 2 which makes Christ Math. 22.27 include the whole first table which is concerning God and religion under the title of love Now there can be no love of God but where there is love to man for that 1 John 4.20 Men love not the person if not the picture love to man is naturall to God spirituall that as naturall men this as spirituall and regenerate If any be unnaturall is it not like he will and must needs be irreligious To teach us not to wonder Vse 1 as many men doe that there is so much impiety and prophanenesse in our age so little or no care of the Lords day little or no love of the word zeale for Gods glory care of his worship hatred of idolatry and such like but ècontra much and great prophaning of the Lords day c. Wee are in the age wherein charity is growne cold and iniquity hath gotten the upper hand It is true which August saith Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubt non est Dei charitas And it will be as true if ubi be placed before regnat for there can be never any true and constant love to religion where there is not true love to God that cannot be unlesse men be sanctified and regenerated Now sanctification is as some say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little To teach us what to judge of many men who seeme religious Vse 2 who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there
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 Vse 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 Vse 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 Vse 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
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 cominter-position 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 Vse 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 't is 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 Vse 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
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 Vse 3 when they must needs be without heat and affection To teach every one to whet on one another Vse 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 wheÌ„ 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 Vse 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 coÌ„manded 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 odiâ—â—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
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
regarded of him i. The tears of your oppressed wives are as a vaile upon my Altar and do all so cover it that your sacrifices and oblations cannot be seene or make me not accept them when their cryes and their prayers come both before me they doe so trouble and corrupt your prayers and so hinder that they are not heard of me at all Ye have done againe In the second place adding this sinne to the former a greater to the lesse Some who were single tooke strange wives and when others saw that was borne withall and the magistrates did not controule and punish it they proceed to this that having wives of the daughters of God they tooke to them the daughters of a strange God Corruptions suffered in the whole Church and particular members and not reproved punished and corrected Doctrine whether they be in doctrine or manners will soone grow greater or bring in greater And covered the Altar of the Lord with teares The first reason condemning this poligamy is drawne from the grief of the wives and it stands thus That which is a griefe to the wife and fills her heart with forrow and anguish even then when shee comes to Gods Altar Gods service ought not to be done by the husband but such is this The husband ought not to doe that which will grieve and vex his wife and make her unfit for duties to himselfe Doctrine and service to God It is here the force of the Prophets reason And this is the commandement of the Apostle 1 Pet. 3.7 Collo 3.19 This Laban saw by the light of name which made him take an oath of Iaakob Gen. 31.50 If thou shall vex my daughters or shal take wives beside my daughters there is no man with us behold God is witnesse betweene thee and me This made Rebekah so urge Isaac for the departing of Iaakob Gen. 27.46 Because a man must not do that which may grieve or offend a weake brother to drive him backe Reason 1 or make him lesse fit and chearefull in the fervice of God and following of him much lesse a wife Because she is the weaker vessell 1 Pet. 3.7 Reason 2 The weakenesse of the sex craves more indulgence and care As we more easily pardon children if they offend in any thing by reason of the tendernesse of their years and ignorance of it So the infirmity of their sex ought to make men they be not rough and severe with them Some translate it Instrument And as Luther speakes of it as a Knife with a tender edge men will not cut stones brasse or iron with it Because she is partaker of the same and manifold graces of life Reason 3 as some books have it 1 Pet. 3.7 Seeing God hath made her partaker with him of baptisme and of those things that are had by Christ and made her heire of Heaven with him God having thus equalled her it shold restrain him off from grieving her for if we respect the inward man and as every one is in Christ all are equall and there is no difference betweene man and wife yet because God hath so ordained things he must be head and governe and she must be subject and be governed yet in his governement and superiority because God hath thus honoured her he must not be grievous to her To reprove all such husbands as make no care at all of grieving and vexing their wives Vse 1 sometimes when they are present with them sometimes when they are absent and by it And oftentimes such as are ready to cry out of an offence or an occasion of grief which a man is forced to give to his brother yet they care not to grieve their owne flesh in a neerer conjunction By their absence they grieve them seldome at home with them but taking more delight in riotous and dissolute company more in Tavernes and Ordinaries where there are lewd and veine exercises then in the society of their loving and kinde wife making her sit sighing and sobbing at home mingling her meate with teares and her prayers if she savour religion with mourning and weeping or else which falls out with too many for want of their husbands cōpany they fall into the snares of Satan have instruments suggesting to them that their husbands do not love them by which many a woman that otherwise would be honest falls into folly and uncleanenesse which the husbands care loving company would have prevented which commeth at the length to the ruine of them and their houses If they tell me they must goe abroad and have their pleasure and sports I tell them that their necessary going abroad I restraine not but their unnecessary And if they must why may not the wife say so too but I will not be comely to excuse her wandring neither will it be born with there is no reason it should for they looke she should accept their company and be willing to be with them and reason good And why then should not they be as willing to dwell with them and to give them comfort and content and not to vex them by their unnecessary absence which because they were so apt to doe by name they are commanded to dwell with them 1 Pet. 3.7 but the woman onely by implication and consequent but some bide alwaies at home but better for their wives they were absent they are never content with any thing they do but disgrace them before their servants and company and be bitter unto them in word deed and provoke them to unkindnesse distemper by strange cariage of theirs it may be sometimes taking Sarahs may de as Abraham did though Sarah never give her him and so driving them into divers passions distractions making them forget both their sex their duty and hence comes oftentimes so many complaints of wives when the husband is the cause of it As if the head should lead the body through fire water through myre dirt through woods and thickets where it receives much hurt and then complaine of the hurt and paine that it suffereth so many by their strange behaviour draw themselves into contempt and make their wives undutifull and then exclaim against them when they should condemne themselves they have gone against the rule of God and so have brought the curse of God upon them To instruct every man to abstaine from vexing and grieving his wife either by his absence or presence but to dwell with her Vse 2 and delight in her company not withdrawing himselfe from her but upon a good calling and a good cause and then so as she may perceive he takes no delight nay that it is a griefe to him to be an occasion of her griefe and that yet he leaves his heart behinde with her When he is present he must live lovingly and amiably with her abstaining from all things that may grieve her so shall he give her an example to do so to him For they ought not to
Hag. 1.6.9 Ye have sowen much and bring in lit tle ye eat but ye have not enough ye drinke but ye are not filled ye cloth you but ye be not warme and he that earneth wages putteth the wages into a broken bag ye looked for much ana loe it came to little and when ye brought it home I did blow upon it And why saith the Lord of Hoasts Because of mine house that is wast and ye run every man unto his owne house And Deuter. 26.12.13.15 when they have given the tithes to the Leites they may pray and expect a blessing it seemeth therefore to teach that without that the curse must be upon them Because it is just with him to curse those who hinder his worship Reason 1 and are principall meanes either that it cannot be attended upon or not as it ought If he cursed Elies sonnes for making his sacrifices to be abhorred Sam. 2. how then by whom they are hindred from being performed at all Because he will curse those Reason 2 who withold the hire and just wates of such as do but reape their earthly harvest and worke that worke for them Jam. 5.1.4 How much more them who withhold the duty from those who do labour in the spirituall harvest Because it is just with God to deny men food for the body Reason 3 when they deny food to the soule to famish the body when they do the soule which they do who withdraw from the Minister his maintenance for wanting this he cannot attend the worke of his calling Hence we may observe Vse 1 that Ministers maintenance is not of alms free gift or voluntary when Gods curse shall be upon t hem who with-hold them neither ever was it so no not in the Apostles times saving the judgement of some for the reasons fo the Apostles served in their times as well as in ours if any difference more principally in theirs all which urge a duty and justice not alms Besides that the Apostle S. Paul professeth that he took wates 2. Cor. 11.8 though he oftentimes holily boasteth with the Corinthians that he preached freely and tooke but what was voluntarily given as likewise others did lest if they should have demanded the tithes and Priests livings they might have been thought that gaine was rather sought by them then the glory of God and salvation of his people And therefore the Apostle Paul wrought with his hands before he would give any such scandall having gifts that were extraordinary that without study they were able to preach Besides that similitude of Chrysost is not without sense That as a new Physitian comming unknown into a City at the first will administer to all and heale all gratis that he may be knowne but his skill being known will after take wages so Christ at first in his disciples preached freely but after when he had begot faith in men then he tooke his due specially extraordinary gifts ceasing that they did all things with extreame labour for the good of their people neither in reason can they be almes because they are wages or a reward of their labour 1. Tim. 5.18 The labourer is worthy of his reward and almes do exceed the desert of the beggar or almsmen but not in these things seeing 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall things And there is no comparison betwixt spirituall and carnall things but specially seeing Gods curse upon them who do withhold it from them To teach men Vse 2 as they feare and would avoide the curse of God so to give the Minister his due and not to withhold or withdraw any thing from him lest they draw the curse of God upon them and if they have any thing already to restore it lest though they think they are not yet cursed for it yet abusing his patience he do accuse them with a curse And are not many accursed both Patrons and people that they have not a man of gifts and wisdome but they perish for want of knowledge seeing their prophesie must needs faile And many that are the great spoiles of the Church and gather much by it yet the curse of God is upon them that they are alwaies in want and needy their wealth melting away as snow before the sun they being many of them given over to such sinnes as wast both body and goods so that Male parta male dilabuntur And if curses be not upon many yet as Jam. 5.1 they shall come upon them and God will take as much from them another way as they do this way from him Let me use the words of August The Lord saith give me tithes else if thou wilt not give me the tenth I will take away the nine parts And doubtlesse many men if they could discerne this as well as other things whereby they have sustained losse they should find that they have gained little at the years end by keeping the Lords due from his Ministers but have lost a great deale more by it For ye have spoiled me even this whole nation The repetition of the cause of the curse shewing how justly he had generally sent this plague and curse upon them because they were generally thus corrupted When sins are growne generall it is usuall and just with the Lord Doctrine to send a generall punishment Mal. 1.4 VERS X. Bring ye all the tithes into the storehouse that there may be meate in mine house and proove me now herewith saith the Lord of hosts if I will not open the windowes of Heaven unto you and powre you out a blessing without measure BRing ye all the tithes into the siore house Having thus reproved and threatned them he begins to exhort them to change that course and leave their corruption promising that he would change things to the better so they would change Bring ye all the tithes into the storehouse The exhortation not any longer to deal fraudulently with God to bring what you list and keep backe what you list but bring my whole due and all the tithes into the treasure that the Levites and Priests may be nourished who do me service and serve at the Altar or as some that my worship may still be maintained the fire and lamps go not out Prove me now herewith The exhortation is enforced first by a promise of great encrease contrary to their own opinions whereas they thought they should have lesse he promiseth it should be far better with them The manner is thus he would have them make proofe of him bring the tithes and make triall if he will not be constant in his goodnesse and bountifull in giving do it but for one yeare and the next which if it should come to passe according to this the Prophet saith yea and much more abundant then let them hold on but if not then for hereafter let them do as pleaseth them But this is not against that thou shalt not tempt
escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
not corrupt the word b 41 they must be holy b 42. They must preach so as to convert men b 45 they ought to be learned in the Scriptures b 48 It is a great corruption when they occasion men to sinne b 67 when they are contemned and hated justly b 70 71 what they are then to doe b 74 they are Gods Messengers b 166 to defraud them of their maintenance is sacriledge b 215 216 219 220 221 225. Ministery of man ordinarily used by God a 12 13. How to be esteemed a 13 14. None may take it upon him without a calling b 26. The efficacy of the Ministry b 291. N Nature teaches not to wrong any b 79. O Obedience due to God in all things b 4 5. How far due to parents a 62 63 64 66. How far due to Masters a 80 81 82. How far due to Magistrates a 63 82. Old men their duty b 30. Omission of duties b 208. 209. Oppression God not pleased with sacrifices of it a 222. 224 225. Oppressors not heard of God b 110 Originall sin b 126 280 P Papists plea of bounty b 214 Parents to take care of childrens soules b 127 128. Passion a 25. Patience under affliction a 4 5. Patience in injuries b 108 109. Peace only to the upright b 45. People of God may be punished a 8 9 10. Their priviledges a 27. Person must be accepted before his praiers are a 189. Perfection whether in this life b 14. Perfididiousnesse a great sin b 82 83 Piety brings prosperity b 250. Plenty promised to the obedient b 31. promist to paiers of tithes b 231 232 233 Polygamie b 122 129 130. Popes may and have erred b 61 62 their Church robbing b 228. Portion how children to submit in that a 67. Poverty of Ministers b 226 227. Power of God a 37. Praise God to be praised for deliverances a 55. Praier not heard how great a judgement a 169 170. When the season of praier a 170. How we must pray a 172. What to pray for a 173. Praier to Saints departed a 175. Praiers of wicked not profitable a 178. Where to pray a 197 198. All need the praiers of others a 174. Praiers of Gods people accepted b 181 182. Preferring man before God how hainous a 160 163. Preist how the word used a 203. Professors their sin most hainous a 210. Prophanesse of heart how knowne a 145. Prophets 3. sorts a 12. Christ our prophet b 172 173 Prosperity b 158 159. Prosperity promist to piety b 250. No note of true Church b 241 242. Providence of God not to be questioned b 160. To deny it is pride against God b 244 245. Whence it is that men doubt of it b 247 248. Gods providence and protection a bond of service a 105. Publicke worship to be attended b 52 53. Punishment Gods owne people punisht a 8 wicked oft doe escape unpunished long b 256. Purgagatory b 178 179 235 R. Redemption of the elect b 277 Regenerate their workes holy a 205 Reigning sinne what b 278 Religion teaches to do no wrong b 80 81 Remembrance God remembers our waies b 262 Repentance onely removes judgements b 6 210 211 Reproofe a 133 134 Revenge the desire of it a 49 Reward to obedience b 33 Riches the way to attaine them b 32 234 whether fit for Ministers b 226 227 Wicked oft encrease in riches b 254 255 Righteousnesse cannot be without religion b 268 269 Righteousnesse inherent b 276 S. Sacraments their efficacy a 142 the Ministers of them b 28 Sacrifices of N. Test a 144 what Sacrifices required of Christians a 202 Sacriledge b 212 215 219 220 221 239 240 Sanctification of Gods elect b 275 276 Scoffing speeches whether lawfull a 167 Sencelessenesse under judgements a 3 4 Separation may not be from a Church for the abuses of it a 177 180 Servants their duty a 76 78 83 86 89 Service of God must be with best a 150 183 Sicke service a 159 T. Temple people not bound to it in prayer a 197 Tempting of God what b. 230 231 Tithes whether still in force b 216. 217. 218. Thoughts are known to God a 138 Toleration of Papists a 179 Truth all of it to be delivered b 39 V. Virginity how to be esteemed of b 136 Vowes to be observed a 234 235 Vsury b 85 W. Wages of hirelings not to be detained b 195 Wards the abuse b 198 199 Watchfulnesse required of us b 260 Widowes not to be opprest b 196 197 Wicked though flourish shall be destroyed b 272 273 Wife is husbands companion b 117 choice a of wife b 144 145 Witches not to be sought unto b 189 190 Word of God how to be preacht a 6 7. How to be heard a 7. must be applyed b 2 3. must be all delivered b 39. it must be heard publikely b 51 52. It must be sought after b 54 55 All things are good or evill as they are with or against the word b 84. Wicked not able to abide the preaching of it b 174 Workes no cause of justification a 189 Worship of God must be holy a 127 Where that is abused God is abused a 138 Worship of God removed for contempt a 229 Worship of God furthered by maintainance of Ministry b 227 228 Wrath of God a 44 45 Z. Zeale a 159 FINIS AN EXERCITATION VPON THE PROPHECIE OF MALACHY Wherein The Context is illustrate by a cleare Analyse The originall Text is examined Most translations extant are conferred The expositions of the ancients and others are weighed Together with some occasionall observations By SAMUEL TORSHELL Intended by way of Addition to a larger Commentary upon the same Prophecy by that reverend and godly Divine Mr. Richard Stock and now since his death at last published with the consent of his Executors by the same Author LONDON Printed by Edward Griffin for Daniel Frere Thomas Nichols and Samuel Enderbey and are to be sold at their shops in little Brittaine and Pope-head Alley 1640. NO BILISSIMO AC HONORATISSIMO DOMINO D. EDOVARDO COMITI DORSET BARONI DE BUCKHURST Serenissimae Dominae Reginae Domino Camerario praenobilis ordinis Periscelidis Militi Serenissimo Domino regi CAROLO a Conciliis secretioribus DEPVRATAE ELOQVENTIAE FACILE PRINCIPI INGENUORVM OMNIVM STVDIORUM fautori Mecaenati Dignissimo IN OMNIBUS NEGOTIIS A D HONOREM REGIUM ac Salutem publicam spectantibus Vigilantissimo ac prudentissimo Consiliario Has EXERCITATIONES in Prophetam MALACHIAM Ut exile quidem at Devotum tamen perpetuae observantiae maximi obsequii Testimonium D. D. D. Sacellanus ejus indignus Humillimus Servus Samuel Torshel To the Reader IT was not choyce but occasion that cast me upon this Subject Having the originall notes of the Sermons of that reverend learned and godly Divine M. Richard Stock upon this prophet Malachy entrusted into my hands and upon perusall of them finding many necessary points most wholesomely treated of I thought it too great an
brought an offering should I accept this at your hand saith the Lord yee cared not what you brought or offered Thus yee brought Mincha observe that that word is used here too as well as verse 11. where the Papists so much contend for it an offering indeed such as it is but such as I cannot nor will accept That which was torne That which you got by rapine and oppression so the Vulg. Yee say yee afford it out of your labour but yee lie It is what you steale and of that too not of the best So that here are three sinnes discovered together Rapine Irreligion and lying And thus S. Hier. Remigius and Lyran. understand it That which was rent and torne so Tremct and therefore Calvin understood it that they brought sheepe that were worried But they brought the beasts alwaies alive therefore the former exposition is received by most That which you snatcht away by oppression But how doth this agree with the description of the offering in the next words lame and sick I therefore encline to Calvin and it might be wcorried and torne and yet alive Deodate in his Italian gives both senses and leaves it to the readers choyce Thus much of the threatning of judgements privative we have in the next II. A positive judgement threatned ver 14. where First Vers 14 the judgement threatned A curse But cursed be the deceiver Cursed with curses temporall spirituall and eternall Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore spoken or execrated The ordinary word of the Lxx Dent. 27.15 c. And of the new Testament as Gal. 3.13 Secondly the sinne 1. generally 2. in particular First Generally set down The deceiver deceitfull against the faith of Religion and against ordinary justice Tremel calls him Machinator Hee that can devise wayes of deceite covertly The crafty deceiver The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was able Taking the word in the Text Nochel to come of Iachal potuit whereas it is of Nachal To deale perfidionsly Secondly in particular Which hath in his flock a male and voweth and sacrifieeth to the Lord a corrupt thing That hath better for if hee had not ability God would not require at his hands but hee should bee more blameles and yet thinks the worst good enough for God Hee must have a flocke and a male in it that is a sacrifice fit perfect and without blemish according to the law or else God doth not require or so strictly expect from him And voweth and sacrificeth to the Lord A corrupt thing that is that voweth a perfect or sound thing for they were by the law to vow Levit. 22.23 Males and perfect but comes short of his vow and sacrificeth a corrupt not answerable either to the purpose of his vow or to the law There was no man that would vow a corrupt thing though through fraud hee sacrificed or offer'd such a one Therefore the Greekes have exprest this sense cursed bee the deceiver that hath a male and his vow being upon him sacrificeth a corrupt thing And accordingly the Vulg. Lat. That making a vow sacrificeth a weake thing A corrupt thing Vulg. a weake Pagn aspotted or blemished The Tigur a faulty The Hebr. word Maschat is weakened guelded maimed corrupt To the Lord Hebr. Adonai This is the first time in this Prophet that God is directly named by any other name then Iehovah Adon is a Lord who as a foundation or a columne sustaines his people and it is applyed to God who is the Lord of the whole earth who is called Adam Exod 23.17 All thy males shall appeare before Haadon the Lord God But of this appellative there is formed a proper name or epithete of God Adonai with Cametz having the same points with Iehovah Thirdly the reason both why the deceiver is cursed and to assure him he shall be so For I am a great King saith the Lord of hosts and my name is dreadfull among the heathen The Italian For asmuch as I am a great King The sense is It will not stand with my glory to suffer my people to profane and despise that name which the Heathen magnifie and feare Dreadfull Arias and the Genev. Terrible The Vulg. horrible Tremell Reverend The Chald. Potent Onely the Lxx render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious as if the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To see but it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bee afraid And this verse seemes to refer to the sixth If I bee a master where is my feare The very Heathen acknowledge mee to bee so by their dread and feare of my Name Thus having expostulated with them and threatned them for their ingratitude and contempt in the next place in the former part of the next Chapter III. Verse 1 He amplifies the former expostulation and threatnings Chap. 2. ver 1. to the 10th where First to whom he chiefely applies his speech verse 1. And now O yee Priests this Commandement is for you The French Is addressed unto you And so Deodates Ital. also supplies it Hee here returnes his speech to the Priests whose avarice and profanenesse had beene the fountaine of much other evill and profanenes among the people Cursed be the deceaver who ever he be But to you O Priests it is principally to bee applyed My name is dreadfull even among the heathen If it be profaned by you that are neare me in attendance and service the curse is chiefely against you And now or as Tremell Now therefore Their objection is prevented all that hath been said touches the people not us Yes This Commandement is for you or as Montan. To you This Commandement this increpation this intimation of my mind is for you Or this Commandement is for you that is of you I principally required and expected to be honored at my Altar in my sacrifices Secondly the matter of the speech mixt of contestations and threatnings or a conditionall threatning of many judgments unles they repented We will consider 1. Verse 2 The conditions of exemption from his judgements If you will not heare and if you will not lay it to heart To give glory to my name saith the Lord of hosts Here are three conditions of exemption To heare God To lay his Commandement or their duety to heart To give glory to Gods name The Summe of them is repentance Lay to heart The phrase is usuall and frequent The Geneva Consider it in your heart Chald. paraphrase unles yee put my feare upon your heart Lay it what my precepts so Vatabl. your duety so Tremell my glory so others 2. The things that are threatned I. Set down more largely ver 2 3 4 5 6 7 8. II. Repeated againe with more brevity ver 9. 1. Set down more largely 1. In generall verse 2. 2. In particular vers 3.4.5.6.7.8 1. In generall I will even send a curse upō you The vulg I will even send want upon you And they translate it so because